being any causes thereof and onely in men of God who are first iustified that they may be meÌ of God affirmeth a iustification by works in that sence as S. Iames speaketh thereof which as I haue said is nothing else but a declaration and testimonie of their being formerly iustified by the faith of Iesus Christ In what sence he speaketh of free will it hath bene shewed before in the question of that matter and that he acknowledgeth no free will to righteousnesse but onely that that we do which is made free by the grace of God To the last place of S. Austin we willingly subscribe condemning them i De fide oper cap. 14. Si ad eam salutem obtinen dam sufficere solam fidem putanerint benè auteÌ viuere bonis operibus vâaÌ Dei tenere neglexerint who thinke that onely faith is sufficient to obtaine saluation and do neglect to liue well and by good workes to keepe the way of God which last words seruing plainely to open S. Austins meaning M. Bishop verie honestly hath left out We teach no such faith as S. Austin there speaketh of We teach onely such a faith as iustifieth it selfe alone but is neuer found alone in the iustified man neuer but accompanied with holinesse and care of godly life and therefore condemne those as spirits of Satan which teach a faith sufficient to obtaine saluation without any regard of liuing well The summe of our doctrine S. Austin himselfe setteth downe in the very same Chapter that good workes k Ibid. Sequâtur iustificatum non praecedunt iustâfâcandum follow a man being iustified but are not precedent to iustification Now therfore in all these speeches there is hitherto nothing to crosse that which M. Perkins hath affirmed that nothing that man can do either by nature or grace concurreth to the act of iustification as any cause but faith alone Of works of nature there is lesse question but of works of grace of workes of beleeuers the Apostle specially determineth the questioÌ that we are not iustified therby as shal appeare M. Perkins further saith that faith is but the instrumentall cause of iustification as whereby we apprehend Christ to be our righteousnesse and neuer doth any of vs make faith the onely and whole cause of iustification in anie other sence We make not the verie act of faith any part of our righteousnesse but onely the merit and obedience of Christ apprehended and receiued by faith But by this meanes M. Bishop saith that faith is become no true cause at all but a bare condition without which we cannot be iustified But that is but his shallow and idle conceipt for the necessarie instrument especially the liuely instrument is amongst the number of true causes not being causa sine qua non a cause without which the thing is not done but a cause whereby it is done Causa sine qua non is termed causa stolida otiosa a foolish and idle cause because it is onely present in the action and doth nothing therein It is not so with faith but as the eye is an actiue instrument for seeing and the eare for hearing c. so is faith also for iustifying and M. Bishops head was scant wise to make a principall instrument a foolish and idle cause But he asketh then whose instrument faith is and maketh his diuision that either it must be charitie or the soule of man without any helpe of grace We answer him that it is the instrument of the soule wrought therein by grace being l Ephes 2.8 the gift of God and m August de praedest sanct cap. 7. the first gift as before we haue heard out of Austin whereby we obtaine the rest and therefore whereby we obtaine charitie also so that his diuision goeth lame and neither is faith the instrument of charitie nor yet of the soule without grace but of the soule therein and therby endued with the grace of God R. ABBOT But to come to his reasons The first is taken out of these words As Moses lift vp the serpent in the desart so must the sonne of man be lift vp that whosoeuer beleeueth in him shall not perish but haue life euerlasting True if he liue accordingly and as his faith teacheth him but what is this to iustification by onely faith Marrie M. Perkins drawes it in after this fashion As nothing was required of them who were stong by serpents but that they should looke vpon the brazen serpent so nothing is required of a sinner to deliuer him from sinne but that he cast his eyes of faith vpon Christs righteousnesse and apply that to himselfe in particular But this application of the similitude is onely mans foolish inuention without any ground in the text Similitudes be not in all points alike neither must be stretched beyond the verie poynt wherein the similitude lieth which in this matter is that like as the Israelites in the wildernesse stong with serpents were cured by looking vpon the brazen serpent so men infected with sin haue no other remedy then to embrace the faith of Christ Iesus All this we confesse but to say that nothing else is necessary that is quite besides the text as easily reiected by vs as it is by him obtruded without any authoritie or probabilitie R. ABBOT Similitudes M. Bishop saith must not be stretched beyond the verie point wherein the similitude lieth but Christ himselfe here directeth vs to conceiue wherein the similitude lyeth Christ himselfe expresseth that in their looking vpon the Serpent was figured our beleeuing in him What shall we then conceiue but as they onely by looking were cured of the sting so we onely by beleeuing are cured of sinne So S. Austin saith a Aug. in Joan. tract 12. Quomodo qui intuebantur serpeÌtem illum sanabantur à moâsibus serpeÌtum siâ qui intueÌtur fide morteÌ Christi sanatur à morsibus peccato rum Attenditur serpeâs vt nihil vâleat serpens attenditur mors vt nihil valcat mors As they that beheld that Serpent were healed of the stinging of the Serpents so they who by faith behold the death of Christ are healed of the sting of sinne And againe A Serpent is looked vnto that a Serpent may not preuaile and a death is looked vnto that death may not preuaile In like sort doth Chrysostome expresse the similitude b Chrys in Ioan. hom 26. Illiâ corporeis oculis suscipientes corporis sâlutem hic incorporeis peccatorum omnium remissionem consecuti sunt There by bodily eyes men receiued the health of the body here by spirituall eyes they obtaine forgiuenesse of all their sinnes So saith Cyril c Cyril id Ioan. lib. 2. cap. 20. Respicientibus in euÌ fide sincera aeternae salutis largitor ostenditur He is shewed hereby to be the giuer of eternall saluation to them that by true faith do looke vnto him d Theophyl in Joan.
6. 11. plainly professeth that he cannot tell whether he loue God or God loue him who saith that hope and charity are seated in the darke corners of the will and a man hath but onely coniectures and a probable opinion of the being thereof in himselfe What shall he then make bold of in name of friendship with Christ who knoweth not whether he be a friend to Christ or Christ to him As for the saying of Austine why he alledgeth it I know not vnlesse it be that he were onely desirous to say somewhat out of Austine S. Austine noteth that inherent iustice consisteth in charity which is the summe of the law which is the rule of iustice According therefore to the measure of our charity greater or lesse so is the measure of our righteousnesse We say the same but what is this to shew that charity is the fittest instrument to apply vnto vs the merit of Christ But that he may not dreame of iustification before God by any perfection of charity here let him remember what Saint Austine hath said thereof that f August epist 29. Supra cap. 2. sect 8. perfect charity is in no man so long as he liueth here that the lesnesse thereof to that that it ought to be is by reason of a default or corruption in vs by reason whereof no man liuing shall be iustified in the sight of God 30 W. BISHOP M. Perkins fourth Reason is taken from the iudgement of the auncient Church They are blessed Ambros in Rom. 4. to whom without any labour or worke done iniquities are remitted So no workes or repentance is required of them but onely that they beleeue To these and such like words I answer First that it is very vncertaine whether these Commentaries be Saint Ambroses Secondly that that Author excludeth not repentance but onely the workes of Moses law which the Iewes held to be necessary as circumcision and such like see the place and conferre with it that which he hath written in the same worke vpon the fourth to the Hebrewes where he hath these words Faith is a great thing and without it it is not possible to be saued but faith alone doth not suffice but it is necessary that faith worke by charity and conuerse worthy of God De verb. Ap. ser 40. M. Perkins next authority is gathered out of S. Augustine There is one propitiation for all sinners to beleeue in Christ True but where is it that we neede nothing else but to beleeue Leuit. li. 1. ca. 2. 3. Hesichius saith Grace which is of mercy is apprehended by faith alone and not of works that is we do not merit by our works done before grace any thing at Gods hand but of his mercy receiue both faith and iustification Sup. CaÌt. ser 22. 4. Bernard hath Whosoeuer thirsteth after righteousnesse let him beleeue in thee that being iustified by faith alone he may haue peace with God Answer By faith alone he excludeth all other meanes that either Iew or Gentile required but not charity which his very words include for how can we abhorre sinne and thirst after iustice without charity and in the same worke he declareth plainly Serm. 24. that he comprehendeth alwaies charity when he speakes of a iustifying faith saying A right faith doth not make a man righteous if it worke not by charity And againe Neither works without faith nor faith without works is sufficient to make the soule righteous Gal. 3. 5. Chrysostome they said he who rested on faith alone was accursed but Paul sheweth that he is blessed who rested on faith alone Answer He speakes of the Iewes who held Christians accursed because resting on the faith in Christ would not obserue withall Moses law Gal. 5. the Apostle contrariwise denounceth them accursed who would ioyne the ceremonies of Moses law with Christian religion and so faith alone there excludeth onely the old law not the workes of charity so he mangleth pittifully a sentence of S. Basils saying De Humil. Let man acknowledge himselfe to want true iustice and that he is iustified onlie by faith in Christ If a man know himselfe iustified by faith in Christ how can he acknowledge that he wants true iustice His words truly repeated are these Let man acknowledge that he is vnworthie of true iustice and that his iustification comes not of his desert but of the meere mercy of God through Christ So that by faith alone Saint Basil treating of humility excludes all merit of our owne but no necessarie good disposition as you may see in his Sermon de Fide where he proues by many texts of holy Scripture that charitie is as necessarie as faith M. Perkins last testimonie is out of Origen Rom. 3. Who proues as M. Perkins said that onely beleeuing without workes iustifieth by the example of the Theefe on the Crosse of whose good workes there is no mention Answer Origen excludeth no good disposition in vs to iustification but saith that a man may be saued without doing outwardly any good workes if he want time and place as the Theefe did who presently vpon his conuersion was put to death which is good Catholike doctrine but that you may perceiue how necessary the good dispositions before mentioned be to iustification you shall finde if you consider well all circumstances not one of them to haue bene wanting in that good Theefes conuersion First that he stood in feare of Gods iust iudgement appeares by these his words to his fellow Doest thou not feare God c. He had hope to be saued by Christ out of which he said O Lord remember me when thou commest into thy Kingdome By both which speeches is shewed also his faith both in God that he is the gouernour and iust iudge of the world and in Christ that he was the Redeemer of mankind His repentance and confession of his fault is laid downe in this And we truly suffer worthily His charity towards God and his neigbour in reprehending his fellowes blasphemie in defending Christs innocencie and in the middest of his greatest disgraces and raging enemies to confesse him to be King of the world to come out of all which we may gather also that he had a full purpose to amend his life and to haue taken such order for his recouery as it should please Christ his Sauiour to appoint So that he lacked not any one of those dispositions which the Catholike Church requires to iustification Now that that great Doctor Origen meant not to exclude any of these good qualities out of the companie of faith is apparant by that which he hath written on the next Chapter where he saith That faith cannot be imputed to iustice Rom. 4. to such as beleeue in Christ vnlesse they do withall put off the old man and a little before more plainly saying I thinke that faith is the first beginning of saluation hope is proceeding in the building but the
necessarie as faith Be it so yet he doth not say that we are iustified by charity We say as he there saith that Å¿ Basil ser de fide Character insigne Christianorum loue is the badge and cognizance of Christian men much commended vnto vs by our Sauior as a marke whereby he will haue vs to be knowne to be his disciples We say further that it is as necessarie as faith to the full perfection of a Christian man and yet we say it hath nothing to do in the act of iustification To his question as touching the words alledged If a man know himselfe iustified by faith in Christ how can he acknowledge that he wants true iustice I answer him that a man acknowledgeth himselfe to want in himselfe true inherent iustice confessing himselfe to be sinfull and corrupt when yet he wanteth not that iustice or righteousnesse of which S. Paule saith t Rom. 4.5 To him that worketh not that is u Oecumen in Rom. 4. Ei qui ab operibus fiduciaÌ non habet who hath no confidence by workes but beleeueth in him that iustifieth the vngodly his faith is reputed for righteousnesse and so as Basil saith he is iustified by faith alone x Bern. in Cant. ser 23. Charitas patris ipsoruÌ cooperit multitudinem peccatorum Et ser 61. Iustitia tua in me operit multitudinem peccatorum the loue of the Father and the righteousnesse of Christ the Sonne couering the multitude of his sinnes so that they are as if they had neuer bin and he as if he had offended nothing as before hath bene declared Origens testimonie which is the last of all declareth plainly the same that Basils doth that y Orig. in Rom. cap. 3. Dicit sufficere solius fidei iustificationem ita vt credeÌs tan tummodo quis iustificetur etiaÌsi nihil ab eo operis fueriâ expletum the iustification of faith alone is sufficient so that a man onely beleeuing is iustified though there haue bene no good worke performed by him For example hereof he alledgeth the Thiefe on the crosse z Pro sola fide aâ ei Iesus AmeÌ dâcot tâbi c. to whom for faith alone Christ said This day shalt thou be with me in paradise M. Bishop answereth againe that Origen excludes no good disposition in vs to iustification A strange matter that these Fathers should haue so little discretion still to be vrging faith alone faith alone and yet should meane to leaue a place to M. Bishops good dispositions whereby faith alone is ouerthrowne But he addeth out of his maister Bellarmine that faith is opposed to outward workes so that Origens meaning is that a man may be saued without doing outwardly any good workes if he want time and place And what are those outward workes Forsooth Bellarmine nameth to fast and to giue almes Absurd Friar as if there were no outward good workes to be done but onely fasting and giuing of almes M. Bishop here vnder the name of dispositions setteth forth vnto vs many good works of the theefe in that short time of his being vpon the crosse the feare of God hope faith repentance confession of sinnes loue towards God and his neighbor in reprehending his fellowes blasphemie and defending Christs innocencie and yet of him Origen affirmeth the same that Chrysostome did before of Abraham that not for any workes but he was iustified by faith alone a Super hoc non requisiuit Dominus quid priùs oporatus esset nec expectauit quid operis cùm credidisset explesset sed sola confessione iustificatum comitem sibi Paradisum in gressurus assumpsit Christ did not enquire concerning him saith he what he had wrought before nor did looke what worke he performed when he had beleeued but being to go into Paradice tooke him to accompany him being iustified onely by his confession that is by his faith which he vttered and shewed by his confession of Christ The other example there alledged by Origen maketh the matter as plaine which is of the woman in the Gospell that washed Christs feet with her teares and wiped them with the haires of her head whose good workes M. Bishop hath noted also b Sect. 21. before to whome notwithstanding c Origen ibid. Ex nullo legis opere sed pro sola fide not for any worke of the law but for faith only saith Origen Iesus said Thy sinnes are forgiuen thee and againe Thy faith hath saued thee Yea but Origen faith d Idem in ca. 4. that faith cannot be imputed to iustice to such as beleeue in Christ vnlesse they do withall put off the old man And we say no lesse that iustification cannot be separated from sanctification but where the one is there is the other also and yet it is distinctly to be considered what belongeth to the one and what belongeth to the other He correcteth the opinion of them who thinke profession of faith to be faith and thereupon saith as we do that to such their faith because indeed it is no true faith cannot be reputed for righteousnesse Therefore of faith he said before e Jbid Ne putes quòd si quis habeat talem fidem ex qua iustificatus habeat gloriaÌ apud Deum possit simul cum ea habere iniustitiam si enim quâ credit quòd Iesus est Christus ex Deo natus est qui natus est ex Deo non peccat manifestuÌ est quia qui credit Jesu Christo non peccat quòd si peccat certum est quia non creditet c Certum est eum qui verè credit opus fidei iustitiae operari totius bonitatis Do not thinke that he that hath such a faith as whereby being iustified he hath to reioyce with God can together therewith haue vnrighteousnesse For if he that beleeueth that Iesus is Christ be borne of God and he that is borne of God sinneth not it is manifest that he that beleeueth in Iesus Christ sinneth not and if he do sinne that is giue himselfe to sinne it is certaine that he beleeueth not Certaine it is that he that truly beleeueth doth worke the worke of faith and righteousnesse and of all goodnesse Thus he saith as we do that true faith cannot be separated from godly life so that a man cannot haue fellowship with Christ by iustification who by sanctification also hath not fellowship with him But the roote of all is faith by which alone we are iustified and so the barre of sinne is taken away that diuided before betwixt God and vs that so the sanctifying spirit of God may haue accesse vnto vs to worke in vs the good worke of God and so to prepare vs to that inheritance to the hope wherof he hath called vs. As for the other place that he citeth it is the same in effect with that of Ignatius f Sect. 26. before alledged and containeth nothing
distinction is very plainly intimated by S. Paul when he saith r Rom. 4.2 If Abraham were iustified by workes he had to reioice but not with God He denieth not but Abraham was iustified by workes and that he had wherein to glory and to stand vpon his iustification but yet not with God He might do it in respect of men but with God he could not do it So saith Origen vpon those words hauing first put difference betwixt iustification by faith seene onely to God and iustification by works which may be approoued of men Å¿ Origen in Rom. ca. 4. Abraham si ex operibus iustificatus est habet quidem gloriam ex operibus venientem sed non illam quae apud Deum est If Abraham were iustified by workes he hath the glory which commeth by works but not that which is with God And this distinction is apparant also by S. Austine who speaking as touching inherent iustice and righteousnesse of workes saith t Aug. de Temp. ser 49. Quamdiu viuitur in hac vita nemo iustificatus est sed In conspectu Dei. NoÌ frustrae addidit In conspectu tuo nisi quia potest esse iustificatus in coÌspectu hominuÌ Referet in conspectu Dei Non iustificabitur in conspectu tuo omnis viuens So long as we liue in this life no man is iustified but in the sight of God Not without cause was it that Dauid added In thy sight For it may be that a man may be iustified in the sight of men but let him speake as touching Gods sight and no man liuing shall be iustified in thy sight Where sith S. Austine as touching iustification by workes denieth that any man in this life is iustified in the sight of God it must necessarily follow that that iustification which is by workes must not be vnderstood in the sight of God but onely in the sight of men Now then to speake of iustification before men as S. Iames doth it is true that both faith and workes do concurre and ioine in the act of iustification The faith that inwardly in the heart iustifieth to God and is outwardly professed with the mouth to men is not sufficient to approoue a man outwardly to men and to the Church of God to the sight and conscience whereof euery faithfull man is bound to acquit and cleare himselfe vnlesse it be accompanied and adorned with vertuous and vpright conuersation In this respect therefore it may be said that the better part in some sort is attributed to workes that faith is made perfect by workes that faith is as the body and good workes as the soule and that faith without workes is dead euen as the body is dead without the soule Men specially haue an eie to workes and thereto attribute more then to words He is taken for a halting and halfe Christian that maketh shew of faith and liueth not accordingly Men account him as a carion a dead carkasse lothsome detestable he is euery mans byword as I said before and his name continually carieth reproch with it Hereby it appeareth also that faith though haply it be in the heart yet is here respected onely as it is professed to men For it cannot be that the worke of the hand should giue life to the faith of the heart but rather receiueth life from it Yea M. Bishop himselfe telleth vs that charity within is the life of faith within and therefore workes which are without cannot be said to be the life of faith but as faith it selfe also is without There may be workes whereby a man outwardly may u Luk. 16.15 iustifie himselfe to men as the Pharisees did which yet are dead workes because there is neither faith nor charity to giue them life from the heart Now S. Iames must so be vnderstood as that not charity which is habitually and inuisibly within but works which are outward and apparent must be the life of faith He speaketh therefore of faith as it is outwardly professed which hath it life and grace and honour amongst men by the outward fruites of good workes correspondent to it selfe Very guilefully therefore doth M. Bishop turne his speech from workes whereof S. Iames speaketh to charity there being here so different a consideration to be had of the one and of the other yea he himselfe naming charity the fountaine of good workes and thereby importing that charity as the fountaine differeth from the good workes that issue therefrom The place that he alledgeth to the Corinthians x 1. Cor. 13.2 Though I haue all faith c. is nothing to this purpose because we speake here of a faith that is common to all the faithfull but the Apostle there speaketh of a faith that is peculiar onely to some whereof he hath said the chapter going before y Cap. 12.9.10 To one is giuen the word of wisedome to another the word of knowledge to another is giuen faith meaning the faith whereby miracles are wrought as he himselfe addeth Though I haue all faith so that I could remooue mountaines c. His purpose is to teach men not to be proud of speciall gifts of the spirit but to respect the end and vse thereof which is performed by loue without which they are onely idle shewes As touching the comparison of faith and charity there hath bene enough said z Sect. 22. before For our present state faith hath the preferment and all in all hangeth vpon our faith which is the heart and life of whatsoeuer else is in vs towards God It is faith that giueth God his glory that acknowledgeth him to be that that he is that so setteth him before vs as to draw all our affections vnto him our loue our feare our hope our delight our selues wholy both body and soule The promises of God in speciall manner are made to them that beleeue and trust in him Therefore that God esteemeth more of our charity then of our faith is not the Apostles assertion but M. Bishops fond collection and that which the whole course of Scripture doth gainsay But supposing it to be so the consequence that M. Bishop draweth therefrom is very ridiculous If God esteeme more of charity then of our faith a man is more iustified by charity then by faith As if he should say A man esteemeth more of his eies then of his eares therefore he heareth better with his eies then with his eares A thing may simply absolutely be preferred before another and yet the other in some respect vse may be preferred before it Thus may it very well be said as touching this comparison of faith with charity as before is said Further he alledgeth that God to shew how acceptable Abrahams fact was to him saith Now I know that thou louest me The true text is a Gen. 22.12 Now I know that thou fearest me but thus M. Bishop shufleth and shifteth the best he can to gaine somewhat to charity against faith
But this is nothing to his purpose howsoeuer It pleaseth God who knoweth the heart and whatsoeuer is within vs yet to take vpon him the knowledge of our loue faith feare c. by the fruites thereof Hereby he will try vs he will approoue vs and giue testimony witnesse vnto vs and so shall he do at the last day But what will Bishop inferre hereof If that that he would prooue be that that he saith that it was acceptable vnto God we will easily graunt him so much and so send him backe againe as wise as he came If he would prooue hereby that Abraham was iustified before God by his works let him consider his argument well God tooke knowledge of Abrahams fearing him by his works therefore Abraham was iustified by works in the sight of God But if we follow the construction that S. Austin often maketh of those words this collection will appeare much more absurd b August coââ Maximin lib. 3. cap. 19. God as he saith knoweth all things before they come to passe It was not now that God first knew that Abraham feared him Therefore as c Gemere dicitur spiritus quâ nos gemere facit sicut dixit Deus Nunc cognoui quando cognoscere hominem fecit the spirit is said to pray and groane because he maketh vs to pray and groane so he saith that God is said to know when as he maketh vs to know d Jbid. lib. 1. Nunc cognovi id est nunc cognoscere te feci de Genes ad lit lib 4. cap. 9. feci vt cognosceretur Now I know then is as much as if he had said Now I haue made thee to know or I haue made it to be knowne that thou fearest me M. Bishops argument then is come to this God made Abraham to know by his worke in offering his sonne Isaac that he was one indeed that feared God therfore Abraham was iustified by his works in the sight of God But he will now conuince all obstinate cauilling and to that end saith that it is said that Abrahams faith in this fact did cooperate with his workes and that the worke made his faith perfect And what of that This coniunction of them both together doth demonstrate that he speaketh of his iustification before God This is as he said before iust as Germaines lips nine mile asunder He ioineth faith and workes together therefore he speaketh of iustification before God The argument much better serueth vs If he had spoken of iustification before God as S. Paul doth he would haue spoken of faith onely as he doth but because he ioineth faith and works together it plainly appeareth that he speaketh not of the same iustification whereof S. Paul speaketh and therefore must be vnderstood of iustification before men Well his friends are beholding to him for his good will but he is able to stand them in little steede Yet to helpe the matter it is added saith he and he was called the friend of God But why did he not alledge the whole text Abraham beleeued God and it was imputed to him for righteousnesse and he was called the friend of God and so conclude thereof therefore he was iustified by his workes in the sight of God He might as well inferre it of the one as of the other and if the one part of the sentence be against his purpose what sence was there in him to seeke for it in the other The meaning is euident plain that it appeared by Abrahams obedience and workes that it was not without cause said of him Abraham beleeued God and it was imputed to him for righteousnesse and that he was called the friend of God e Mat. 12.33 The tree is knowne by his fruites and Abraham by his fruites is iustified and prooued to be a good tree Now it is not hereby onely declared that he was iust before men as this wrangler cauilleth but it is hereby declared vnto men that he truly beleeued and by his faith was iustified before God To be short in the text there is not so much as one word or peece of word whereby Maister Bishop can make it good that Saint Iames speaketh of iustification in the sight of God But because the text will not Saint Austine is brought to prooue it who speaketh neuer a word to that effect M. Bishop very lewdly falsifieth his words and maketh him to say that which he doth not say nor euer meant to say He speaketh the idle dreames of his owne head and propoundeth them to his Reader vnder Saint Austines name The very words of Austin are these f August lib. 83. quaest 76. Non sunt sibi contrariae duorum Apostolorum sententiae Pauli Iacobi cùm dicit vnus iustificari hominem per fidem absque operibus alius dicit manem esse fidem sine operibus quia ille dicit de operibus quae fidem praecedunt hic de ijs quae fideÌ sequuntur The sentences of the two Apostles Paule and Iames are not contrarie one to the other when the one saith that a man is iustified by faith without workes and the other saith that faith without workes is vaine because the one speaketh of workes that go before faith the other of workes which follow faith Here is no mention of first or second iustification not so much as the name of iustification by workes much lesse any expounding of the meaning of it not a syllable in all that Chapter whence he should deriue that meaning of iustification which he setteth downe for Austins to be made more and more iust Nay I remember not in my reading that Austin any where in any meaning affirmeth iustification by works but onely in his Hypognosticon the wordes whereof are before handled which worke though we commonly cite vnder Austins name yet there is no man much conuersant in Austin but will easily conceiue by the phrase and style that it is none of his to say nothing that in his Retractations he maketh no mention of it The wordes that here he speaketh out of S. Iames are that faith is vaine without workes hereby willing it to be vnderstood that though faith do iustifie without any workes going before yet where it iustifieth it hath alwaies good workes thencefoorh accompanying it and that that faith which is not thus accompanied with good workes is not g August de fide oper cap. 14. Salubris illa plancque Euangelica that healthfull or sauing health which the Gospell commendeth nor doth iustifie him in whom it is h Lib. 83. quaest vt suprà Nam iustificatus per fidem non potest nisi iustè deinceps operari quamuis nihil anteà operatus iustè ad iustificationem peruenerit For he that is iustified by faith saith he cannot but thencefoorth worke righteously though he attaine to iustification without hauing wrought any thing righteously before The intent that S. Iames had alledging the example
the light thereof Now albeit this be the true light i Ephes 5.13 which maketh all things manifest and the onely sure foundation whereupon we can rest our faith for what is it what the whole world saith if God say not the same yet against the importunitie of the aduersarie and for thy better satisfaction thou shalt see our assertions and expositions throughly munited and fenced with the acknowledgment of the auncient Church Wherein although we cannot but say that by the Fathers and Bishops of those times many things were conceiued and deliuered amisse and are not our aduersaries forced will they will they to confesse the same yet God hath so prouided that his truth ex abundanti is iustified by them and no antiquity or authoritie of humane error hath so defaced it but that still the track thereof euen by theÌ who somtimes haue deemed somewhat against it is plainly to be discerned Yea in sundry articles of our faith the whole streame of antiquitie runneth so oppositely directly against the doctrine and practise of the Romane church that now is as that we may woÌder at their extreme impudency and wilfulnes who against so cleare and euident testimony do still persist in the maintenance thereof Which in some part thou shalt see in the treatise here following and shalt vnderstand according to the occasioÌ here offered that howsoeuer they cry with wide mouthes The fathers the fathers yet their crie is greater then their strength and that the Fathers haue not left vs vnfurnished either of armour to defend our selues or of weapons to conquer them And the more to secure thee hereof I haue set downe the testimonies of the Fathers for the most part in their owne words either in Latine or translated into Latine or in the Greeke tongue sometimes where I had the copie at hand and saw the Latine translation not fitly to expresse the Greeke I haue had a sincere and faithfull care to deale vprightly herein and not to trouble thee with impertinent allegations but onely such as are pregnant and cleare to that purpose for which they are alledged That God by whose prouidence this seruice hath befallen vnto me make the same profitable both to thee and me and graunt vs by writing and reading to increase in the light and assurance of his truth that we may more and more see and discerne the frauds of these Mountebanks and iuggling Sophisters who by insolent ostentation of words and casting of false and deceitfull colours take vpon them to be able to charme the world and by their wits to iuggle all other men beside their wits treading vnder foote the word of God pretending the fathers names and betraying the faith of the fathers subiecting all religion to their owne fancie and saying after the manner of wicked men k Psal 12.4 With our tongues we will preuaile we are they that ought to speake who is Lord ouer vs And thou O merciful Father who onely art the refuge and dwelling place of thy poore and maligned Church l Psal 68.18 stablish for thy names sake the thing that thou hast wrought in vs go forward with the worke which thou hast so graciously begun to dissolue the captiuity of BabyloÌ and to free the remnant of thy Church from the yoke of the slauerie and bondage of Antichrist that all stumbling blockes of Popish prophanations and idolatries being remoued there may be a way prepared for the returne of the forlorne seede of Abraham into the societie of thy people that thencefoorth we may expect and looke for the comming of thy Sonne Iesus Christ to make an end of these euill dayes and to gather vs euerlastingly to that hope which in him thou hast set before vs. m Apoc. 22.20 Amen Lord. Come Lord Iesus come quickly The speciall Contents of this Booke THat the Church of Rome maketh Christ in effect no Christ pag. 14. c. That Rome is Babylon and the Pope Antichrist pag. 39. Of Free-will Chap. 1. pag. 86. Of originall sinne after Baptisme Chap. 2. pag. 163. Of the certaintie of Saluation Chap. 3. pag. 255. Of Iustification Chap. 4. pa. 379. in which are handled these points 1. That righteousnesse before God is imputed not inherent pag 387. 2. What manner of faith it is whereby we are iustified p. 434. 3. That Faith onely doth iustifie pag. 468. 4. How we affirme it vnpossible to keepe Gods commaundements pag. 550. 5. That our good works are not free from staine of sin p. 573. 6. That true faith cannot be without charitie good works pag. 605. Of Merits Chap. 5. pag. 629. Of Satisfaction Chap. 6. pag. 729. Of Traditions Chap. 7. pag. 839. Of Vowes and namely of the Monkish vowes of chastitie pouertie and obedience Chap. 8. pag. 992. Of Images Chap. 9. pag. 1105. THE PREFACE TO THE READER BY DOCTOR BISHOP GEntle Reader I meane not here to entertaine thee with many words the principall cause that moued me to write was the honour and glorie of God in defence of his sacred veritie then the imploying of his talent bestowed vpon me as well to fortifie the weaker sort of Catholiks in their faith as to call backe and leade others who wander vp and downe like to lost sheepe after their owne fancies into the right way I tooke in hand particularly the confutation of this booke not only for that I was thereunto requested by a friend of good intelligence and iudgement who thought it very expedieÌt but also because perusing of it I found it penned more schollerlike then the Protestants vse to do ordinarily For first the points in controuersy are set down distinctly and for the most part truly Afterward in confirmation of their opinion the chiefe arguments are produced from both Scriptures Fathers and reason Which are not vulgar but culled out of their Rabbins Luther Peter Martyr Caluin Kemnitius and such like though he name them not Lastly he placeth some obiections made in fauour of the Catholike doctrine and answereth to them as well as he could And which I speake to his commendation doth performe all this very briefly and clearly So that to speake my opinion freely I haue not seene any booke of like quantitie published by a Protestant to contain either more matter or deliuered in better method And consequently more apt to deceiue the simple especially considering that he withal counterfeiteth to come as neare vnto the Romane Church as his tender conscience will permit him whereas indeed he walketh as wide from it as any other noueller of this age Wherefore I esteemed my spare time best imployed about the discouering of it being as it were an abridgement of the principall controuersies of these times and do endeuour after the same Scholasticall manner without all superfluitie of words no losse to maintaine and defend the Catholike partie then to confute all such reasons as are by M. Perkins alledged for the contrary Reade this short treatise good Christian diligently for
by faith only In which sence the Apostle S. Tim. 4. Paul sayth to his deare Disciple Timothie For this doing thou shalt saue both thy selfe and them that heare thee And this doth no more diminish the glorie of our Soueraigne Sauiours infinit merits then to say that we are saued by faith only good works no lesse depending if not more aduancing Christs merits then only faith as shall be proued hereafter more as large in the question of merits Now that other good mens merits may stood them who want some of their owne may be deduced out of an hundred places of the Scriptures namely out of those where God saith That for the sake of one of his true seruants he will shew mercy to thousands as is expresly said in the end of the first Commandement In like manner I answer vnto your third instance that for Christ to haue taken away by his blessed Passion the eternall paine due vnto our sinnes and to haue left a temporall to be satisfied by vs is not to make himselfe a false Christ but a most louing kind and withall a most prudent Redeemer Wiping away that by himselfe which passed our forces and reseruing that to vs which by the helpe of his grace we will may and ought to do not onely because it were vnseemely that the parts of the body should be disproportionalle to the head but also because it is reasonable as the Apostle holdeth Rom. 2. that we s ffer here with Christ before we raigne with him in his kingdome In your last instance you say that we make Christ our mediator of intercession to God thinking out of your simplicitie that therein we much magnifie him and sing Osanna vnto him Whereas we hold it for no ãâã âââagement vnto his diuine dignitie to make him our Int rcessor ãâ¦ã to pray him to pray for vs who is of himselfe right able to helpe in all we can demaund being as well God as Man And albeit one in thought singling out the humanitie of Christ from his diuine nature and person might make it an intercessor for vs Yet that being but a Metaphisicall conceipt to separate the nature from the person since the Arian heresie which held Christ to be inferior to his Father it hath not bene practised by Catholikes who alwayes pray our Sauiour Christ to haue mercy vpon vs neuer to pray for vs. And consequently make him no mediator of intercession but of redemption R. ABBOT The second instance giuen by M. Perkins to proue that the Church of Rome maketh Christ but euen as an Idol giuing him a name without the substance and effect thereof is this that they call him a Sauiour and yet make him a Sauiour onely in vs and by vs not in himselfe or immediatly by himselfe For this is all that they attribute vnto him that he putteth vs in case and state to saue our selues and to become our owne Sauiours The meaning of the instance being plaine M. Bishops question is very idle In whom he should be a Sauiour if not in vs. He should be a Sauiour in himselfe and by that that he doth himselfe and not in vs or by that that we do for our selues But to the matter he telleth vs that it is a phrase vnheard of among Catholikes that any man is his owne sauiour Which we confesse as touching the phrase and word but yet by their doctrine they do in truth make a man his owne Sauiour If they should so say in words they well know that all Christian eares would abhorre them and many that now admire them would spit in their faces and account them accursed and damnable hypocrites who vnder pretence of doing honour vnto Christ do rob him of his honour and bereaue him of the truth of that name wherein the Soueraigntie of his glory doth consist therefore they forbeare the words though that which they teach is the same in effect as if they sayd so It is commonly knowne that the effect is alwayes attributed to that which is the immediate and neerest efficient cause We say in Philosophie Sol homo generant hominem The sunne and a man do beget a man because by the vegetation and influence of the Sunne and heauenly powers it is deemed that a man hath power to beget a man Yet we know that the Sunne or the heauen is not called the father of the child but onely the man by whom the child is begotten So is it therefore in the matter that we haue here in hand M. Bishop saith that God a Of merits sect 1. freely bestoweth his grace vpon vs in Baptisme but all that arriue to the yeares of discretion must by the good vse of the same grace either merit life or for want of such fruit of it fall into the miserable state of death God then giueth vs whereof to doe it but we our selues of that which God giueth must effect and deserue our owne saluation Therefore M. Bishop againe compareth the grace of God to a b Ibid. sect 3. Farme which the father bestoweth vpon his sonne who of the commodities that arise of the good vsage thereof groweth to be able to make a further purchase at his fathers hands euen of any thing that his father will set to sale In which case the father cannot be said to be the purchaser or to make the purchase for the sonne but the sonne is the purchaser for himselfe though by that which his father gaue him through the well ordering of it he became able to make the purchase Seeing then that Christ doth onely giue vs that whereof we our selues are to raise merits to deserue and purchase saluation as they teach it must needes follow by their doctrine that Christ is made the more remote and antecedent cause but we our selues are properly and immediatly the true causes of our owne saluation Howsoeuer therefore they vse not the phrase yet they teach the thing it selfe that Christ is not our Sauiour properly but we our selues by the good vsage of his gifts are the Sauiours of our selues Which absurditie M. Bishop saw that standing to their owne grounds he could by no meanes auoide and therefore is content with Pighius as it seemeth for a present shift to retire into our harbour albeit I verily thinke he vnderstandeth not himselfe nor can tell what meaning to make or that he saith The thing that followeth of the assertion of meritorious works he saith is this that by good workes we apply vnto vs the saluation which is in Christ Iesus as saith he the Protestants auouch they do by faith onely But he should here haue told vs how his meaning is that this saluation is in Christ For if he meane as commonly he doth that it is in Christ because God for Christs sake giueth vs grace whereby to merit and deserue our saluation then he dallieth altogether and mocketh his Reader as if he should say It followeth not of the position of meritorious
perseuerantèr proficiat siue vt ad bonuÌ sempiternum peruentat The sound Catholike faith saith he neither denieth Free will vvhether to euill life or to good neither attributeth so much to it as that it auaileth any thing vvithout grace either to be conuerted from euill to good or by perseuerance to go forward in that that is good or to attaine to the euerlasting good Now we whom M. Bishop termeth new gospellers but yet out of the old Gospell do affirme according to the true meaning of S. Austin that there must be a Free will either in euill or good life For a man cannot be either good or euill against his will and if he be willingly that that he is it is by Free vvill because the vvill is alwayes Free and cannot but be Free in that that it willeth But the will of man is of it selfe Free in that that is euill to that that is good q Retract lib. 1. cap 15. IntantuÌ lâbera est 1 quatum liberata est it is so farre onely Free as it is made Free r Cont. duas ep Pelag. lib 1. ca. 3. Et De corrept grat cap 1. Liberum in bono non erit quod liberator non liberauerit In bono liber esse nullus potest nisi fuerit liberatus neither can any man in this respect be free vvhom the purchaser of freedome hath not made free We say therefore that the Free vvill of man auaileth nothing vvithout grace that is in S. Austins construction auaileth nothing but by that that grace vvorketh in it either for conuerting vnto God or perseuering in that whereunto it is conuerted And therefore as S. Austin in the epistle cited speaketh Å¿ Epist 47. Boni ipsam bonam voluntateÌ per Dei gratiam consecuti sunt Et post Gratia intelligitur voluntates hominum ipsus ex mala bonas facere ipsas etiam quas fecerit custodire ante Omnia quae ad mores nostros pertinent quibus rectè viuimus à patre nostro qui in coeâiâ est doâuit esse poscenda ne de libero praesumentes arbitrio à diuina gratia decidamus It is by grace that good men haue obtained a good vvill and grace must be vnderstood to make the wils of men of euill good and to preserue the same when it hath so made them and of our Father vvhich is in heauen vve are to begge all things whereby vve liue vvell least presuming of Free vvill vve fall away from the grace of God If all things then are we to begge of him to open to yeeld to assent to receiue his grace and therefore these things cannot be attributed to the power of our owne Free will Now M. Bishop meerely abuseth Austin as if he had meant that Free will hath a power and abilitie of it owne to righteousnesse but that this power is not sufficient is not strong enough vvithout grace adioyned to it whereas S. Austins meaning is to chalenge wholy to grace whatsoeuer the will of man doth so that it doth nothing but what grace worketh in it to do t De verb Apos ser 11 Nihil ex eo quod aliquâd sumus si tameÌ in eius side aliquid sumus quantum cunque sumus âihâl nobis arrogemus ne quod accepimus perdamus sed in eo quod accepimus illi gloriam demus Of that as touching which we are somewhat in the faith of Christ how much soeuer it be we may take nothing to our selues but we must giue the glorie of all vnto God The new gospellers therfore according to the doctrine of the auncient Gospell detest the Manichees for denying Free will in sinne and euill and detest also Pelagians and Papists for attributing to Free will an abilitie and power of it owne wherby to apply it selfe to righteousnesse which whereas M. Bishop saith the Pelagians affirmed vvithout grace I haue before shewed that he saith vntruly and that the Papists do now teach in that behalfe the very same that the Pelagians did To the last place the answer is readie by that that hath bene sayd Free vvill and grace are not the one excluded by the other neither is the one denied in the affirming of the other if we make the one the cause of the other as Austin doth and teach it to be the worke of grace to make the will Free But grace is denied in the preaching of Free will if as touching saluation it be affirmed to haue any freedome which it hath not of grace or any thing at all be attributed vnto it which is not the effect of grace For u De corrept grat ca. 8. Voluntas humana non libertate coÌsequitur gratiam sed gratia potius libertatem man doth not by freedome of will attaine to grace but by grace obtaineth freedome of vvill and though it be in the will and by the will that we receiue grace yet x Prosper de vocat gent lib. 1. cap. 5. Omnibus hominibus percipiendae gratiae causa voluntas Dei est in all men the will of God himselfe is the cause of the receiuing of the grace of God 16. W. BISHOP Now in fevv words I will passe ouer the obiections which he frameth in our names But misapplyeth them First obiection That man can do good by nature as giue almes do iustice speake the truth c. and therefore will them vvithout the helpe of grace This argument we vse to proue libertie of vvill in ciuill and morall matters euen in the corrupted state of man and it doth demonstrate it and M. Perkins in his third conclusion doth graunt it And his answer here is farre from the purpose for albeit saith he touching the substance of the vvorke it be good yet it faileth both in the beginning because it proceeds not from a pure heart and a faith vnfained and also in the end which is not the glorie of God Answer It faileth neither in the one nor other for that almes may issue out of a true naturall compassion which is a sufficient good fountaine to make a worke morally good faith and grace do purge the heart and are necessarie onely for good and meritorious workes Againe being done to releeue the poore mans necessitie God his Creator and Maister is thereby glorified And so albeit the man thought not of God in particular yet God being the finall end of all good any good action of it selfe is directed towards him when the man putteth no other contrarie end thereunto R. ABBOT It was a caution giuen by the Pelagians a Prosper de lib. arbit Proclamat cauendum esse ne ita ad Deum omnia sanctoruÌ merita referamus vt nihil n si quod malum est humanae ascribaemuâ naturae that vve may not so attribute to God all the merits or good workes of holy men as that we ascribe to the nature of man nothing but that that is euill This caution
the Papists not willing in any thing to swarue from the Pelagian heresie do very religiously obserue For the prouing of Free will they obiect vnto vs that man can do good by nature as giue almes do iustice c. and therefore can will these things without the helpe of grace M. Bishop saith they vse this argument to proue libertie of will in ciuill and morall matters But therefore very lewdly do they b Coster Enchirid cap. 5. vse it against vs and exclaime that we by deniall of Free will make lawes and exhortations and instructions of no effect when as we deny not libertie and freedome of will in morall and ciuill actions Yet of such workes we say that although in morall and ciuill life they stand for good yet spiritually and with God they are not good workes but euill because howsoeuer there is the outward matter and substance yet there wanteth the inward forme and life whereby they should haue the condition of good workes Hereof M. Perkins saith that the good thing done by a naturall man is a sinne in respect of the doer because it failes both for his right beginning which is a pure heart a good conscience and a faith vnfained as also for his end which is the glorie of God But saith M. Bishop it faileth neither in the one nor in the other for that almes may issue out of a true naturall compassion which is a sufficient good fountaine to make a worke morally good Where I wonder whether he did well aduise of that he saith For if naturall compassion be a sufficient good fountaine to make a worke morally good then because bruit beasts haue true naturall compassion and true naturall affections we must needs attribute to them vertuous and morall actions But S. Austin was not of M. Bishops mind when he sayd c Aug in Psal 31. Crede in cum qui iustificat impium vt possint opera tua esse opera bona nam nec bona illa appellauerim quaÌque non deradice bona procedunt Beleeue in him that iustifieth the vngodly that thy workes may be good workes For I will not call them good workes so long as they proceed not from a good roote Faith then by S. Austins iudgement is the good roote whence good workes must grow and if they grow not from this roote they cannot be called good And this he learned of the Apostle teaching vs that d Heb 11.6 without faith it is vnpossible to please God and that e Rom. 14.23 whatsoeuer is not of faith it is sinne And therefore of naturall compassion he saith that f Aug contra Iulian li 4 ca 3. Etsi misericordia ipsa per seipsam naturali compassione opus est bonam etiam isto bono malè vââtur qui infideliter vâââm hoc bonum malè facit qui infideliter facit Qui auteÌ inâsâ pacit aliquid prefecto pec cat Ex quo colligitur etiam ipsa bona opera quaeâ faciunt infiâeâes non ipserum esse sedillius qui benè vââtur malis ipsorum autem esse peccata quibus bona malè faciunt quia ea non fideli sed ââfideli hoc est stulâa noxta faciunt voluntate although in it selfe it be a good worke yet he vseth this good worke amisse that vseth it vnbeleeuingly and doth it amisse that doth it vnbeleeuingly Now he that doth any thing amisse saith he sinneth therein and therefore the good workes which vnbeleeuers do are Gods who vseth to good purpose them that are euill but to them that do them they are sinnes in that they do good things amisse because they do them with an vnbeleeuing that is with a foolish and corrupt will Wherin he accordeth with the Apostle saying that g Tit. 1.15 to vnbeleeuers all things are vncleane because euen their mind and conscience is defiled And thereto Prosper alluding saith that h Prosp de lib. arbit Patet in impiorum animis nullam habitare virtutem sed omnia opera eorum immunda esse atque polluta c. dum ea ipsa quae non haberent nisi dante Deo subduntur ei qui primus recessit à Deo Et post Multa laudabilia reperiuntur etiam in ingenijs âââorum quae ex naââa âuidem prodeunt sed quoniam ab eo quââaturam condidit recesserunt virtutes esse non possuât in the minds of the vngodly albeit there be found many commendable things yet there dwelleth no vertue but all their workes are polluted and vncleane whilest therein they are subiect to him who did first fall by apostasie from God Therefore M. Bishops distinction of good workes and meritorious worke is an idle and vaine presumption there being no workes meritorious at all nor any workes good but onely such as are done in the faith of Christ The other circumstance required by M. Perkins in good workes is the end whereto they are referred For Austin rightly saith i Aug. cont Julian lib 4 cap. 3. Noueris non officijs sed finibâs a vitijs dâsâeânendas esse virtutes c. Cum itaque facit homo aliquid vbi peccare non videtur si non propter hoc facit propter quod facere debet peccare conuincitur that workes are not esteemed by the actions but by the ends so that when a man doth a thing wherein he seemeth not to sinne if he do it not for that end for which he should do it that which he doth becommeth thereby sinne Now the true and proper end of all good workes and which maketh them good is the glorie of God of which the Apostle saith k 1. Cor. 10.31 Whether ye eate or drinke or whatsoeuer ye do do all to the glorie of God and of which Prosper telleth vs that l Prospâr de vocat gent. lib. 1. cap. 2. etiamsi in bonis moribus agat malè adhuc viuit si non in gloriam Dei viuit albeit a man liue in good behauiour yet he liueth still an euill life if he liue not to the glorie of God But hereto belongeth the knowledge of God which is m Arnob. cont gent. lib. 2. Cognitio Dei fermeÌtum quoddam est vitae as it were the leauen that seasoneth the whole life of man And this knowledge of God must be by the word of God so that n Clem. Alexand in Protrepi Qui absque verbo veritatis operantur aliquid vel loquuntur sunt similes ijs qui conantur in gredi absque pedibus they who without the word of truth do worke or speake any thing are as they that striue to go without feete And it must breed the loue of God because o Jdem Stromat lib. 3. Nec castitas est bonuÌ ex virtute nisi fiat propter delectionem in Deum chastitie and so the like are not vertues except they be done or obserued for the loue of God And in the loue of God consisteth the
worship of God p Prosper de vocat gent. lib. 1. cap 3. Sine cultis veri Dei etiam quod virtui videtur esse peccatum est nec placere vllus Deo sine Deo potest without which worship of the true God euen that that seemeth to be vertue is sinne and therefore it offended Austin and he retracted it as a thing mis-spoken that he had sayd q August Retract lib. 1. cap. 3 Displiâet mihi quod philosophos non vera pietate praeditos dixi virtutis luce fulââse that the Philosophers shined with the light of vertue who were not endued with true pietie or religion towards God A part of which pietie it is in all our good workes to haue a respect vnto him to do them for his sake thereby intending to serue and obey and to please him so that r Origen in Numer hom 25. Inanis est omnis actus omnis sermo in quo non est intrinsecus aliquid pro Deo pro mandato Dei vaine is euerie action and euerie speech that hath not somewhat inwardly for God and for the commandement of God and Å¿ August De ciuit Dei lib. 19. cap. 21. Virtutes cum ad se ipsas referuntur nec propter aliud expetuntur etiam tunc inflatae superbae sunt when vertues are referred to themselues and desired onely for themselues and not for some other respect to God they are swelling and proud and are not to be accounted for vertues but vices And this respect to God must acknowledge him to be the giuer of all our vertue and goodnesse and that we do but serue him with his owne so that t Idem cont Iulian. Pelag. lib. 4 cap. 3. Non quia per seipsum factum quod est operire nudum peccatum est sed de tali opere non in Domino gloriari solus impius negat esse peccatum Et ante Cum non ad suum authorem referuâtur donae Dei hoc ipso mali his vtentes afficiuntur iniusts although to cloth a naked man or any other such like worke by it selfe be not a sinne yet of such a worke not to glorie in the Lord and not to referre it to him as the author of it none but a wicked man will denie it to be a sinne Now these conditions and circumstances being required to make a worke good u Arnob. in Psal 26. Fieri poterit vt obsequendi voto offendam si qualitèr debeant ante non discam it may be that a man minding to do a seruice may commit an offence if he do not first learne in what sort he should do it Which a man cannot learne by Free vvill and by the law of nature and therefore offendeth euen in those things wherein he seemeth outwardly to do well But M. Bishop telleth vs that in such workes God is glorified because albeit the man thought not of God in particular yet God being the finall end of all good any good action of it selfe is directed towards him when the man putteth no other contrarie end thereunto Where we may iustly wonder that so absurd a fancie should preuaile with him that God should be glorified there where he is neither thought of nor knowne and that actions should be directed to God where there is nothing to direct them that mens actions are the directors of themselues and that though a man haue no meaning to glorifie God yet he doth glorifie him so long as he propoundeth not to himselfe a contrarie end These are M. Bishops dreames and vpon the credit hereof we must beleeue that the Gentiles not knowing none but idol gods yet did glorifie God in those workes wherein they did not put a contrarie end nay the bruit creatures do direct their workes of naturall compassion to the glorie of God for their naturall compassion is a sufficient good fountaine to make their workes good and they propound no end contrary to the glorie of God But S. Austin telleth vs that x August in Psal 31. Bonum opus intentio facit imentionem fides dirigit it is the intent that maketh the worke good and that it is faith that directeth the intent and therefore where there is neither intent to glorifie God nor faith to direct the intent thereto there cannot be any glorifying of God neither can the worke that is done be called a good worke M. Bishop therefore doth amisse to ioyne with the Pelagians y Cont. Iulian. Pelag. lib. 4. cap. 3. Introducens ãâã hominum genus quod Deo placere pessit sine fide Christi lege naturae Hoc est vnde voâ maximè Christiana detestatur ecclesia to bring in a kind of men which without the faith of Christ by the law of nature can please God This is it saith S. Austin to them for which the Church of Christ most highly doth detest you I will end this point with the resolution of Origen z Origen in Iob. lib 1. Omne opus bonum quod visi fuerint hominâe facere nisi in Dei cultura nisi in Dei agnitione atque confessione fecerint sine causa faciunt superuacuè AudeÌtèr dicam omnia gratis faciunt si non in fide fecerint sine causa agunt nisi in agnitione vnius Dei patris in confessione filij eius Domini nostri Jesu Christi illuminatione Sp. Sancti hoc fecerint Omnem iustitiam qui foris a vera Dei cultura atque vera fide fecerit gratis facit in perditione facit non prodest ei non adiuuat eum in die trae c. Ad quod testis est Apostolus Omne quod ex fide c. Quare Quia bona fecisse videntur non quaesita fide non quaesita agnitione eius propter quem hoc fecerint A quo enim accipiet mercedem Ab eo quem non requisiuit quem non agnouit cui non eredidit quem non est confessus non accipiet ab eo remunerationem nisi iudicium iram condemnationem c. Sicut enim nihil est delectabile hominibus sine luce sic nihil est delectabile neque acceptum Deo absque fidei lumine Euerie good worke saith he which men seeme to do except they do it in the worship of God in the acknowledgement and confession of God it is but bootlesse and vaine I will boldly say that they do all in vaine if they do it not in faith they do all to no purpose except they do it in the acknowledgement of one God the Father and in the confession of his onely begotten sonne Iesus Christ and by the enlightening of the holy Gbost He that doth a worke of righteousnesse being a stranger from the true worship of God and from true faith he doth it to no good he doth it in destruction it profiteth him not it helpeth him not in the day of wrath Whereof the Apostle is witnesse saying Whatsoeuer is not
haue profited by the words of Christ and haue taken occasion thereby to come to Christ for the obtaining of eternall life the true meanes whereof he directeth when he saith n Iohn 17.3 This is life eternall to know thee the onely true God and Iesus Christ whom thou hast sent Which knowledge of Christ seeing this man had not without which M. Bishop himselfe I hope will say there is no eternall life surely euen by his owne grounds it must be absurd to say that Christ by these words did simply intend to direct him a way for the obtaining of eternall life And if he will say that he was indeed first to beleeue and then by faith to keepe the commandements thereby to enter into life the Apostle taketh exception against that when citing the words of the Prophet The iust shall liue by faith he inferreth o Gal. 3.11 Now the law is not of faith but saith He that doth these things shall liue in them For if the law saying He that doth these things shall liue in them do not accord with the faith of Christ then it is not for them that professe the faith of Christ in the doing of these things that is in the keeping of the commandements to expect the obtaining of eternall life Yea p Tertull. de praescript Euaetuatur gratiae Euangelica si ad legem Christum redigit the grace of the Gospell is made void if it bring Christ to the law saith Tertullian which he learned of the Apostle saying q Gal. 5 4. Ye are voided of Christ ye are fallen from grace that will be iustified by the law Therefore he saith r Rom. 4.14 If they which be of the law be heires then faith is made void and the promise is made of none effect Å¿ Gal. 3.18 If the inheritance be by the law it is no longer by promise But God hath giuen it by promise and therefore faith beleeueth t 1. Ioh 5.10.11 that God hath giuen vnto vs eternall life and this life is not in our keeping the commandements but in his sonne and in him only we are to expect it that from the beginning to the end we may still confesse that u Rom. 6.23 eternall life is the gift of God through Iesus Christ our Lord. The commandements of God therefore are now laid before vs not as the condition for obtaining of eternall life but as the way to walke in vnto eternall life assured vnto vs by the free promise and gift of God And of this promise and gift of God the keeping of Gods commandements is a part who hath said x Ierem. 31.33 I will put my law in their hearts and in their minds will I write them y Ezech. 36.27 I will put my spirit into them and will cause them to walke in my statutes and to keepe my iudgements and do them Whereto agree the words of the Apostle z Ephe. 2.10 We are his workmanship created in Christ Iesus vnto good works which God hath prepared for vs to walke in Which workmanship when by the grace of God it is begun in vs albeit by reason of many imperfections it be not such as that by the vertue thereof we may expect eternall life yet our faith receiueth further confirmation and assurance thereby that he that hath wrought this beginning of life will go forward therewith to the end and hauing made vs partakers of one part of his promise will make vs also partakers of the other taking these first fruites of sanctification as an earnest and pledge from him of the performance of the whole Therefore albeit we well know that we do not keep the coÌmandements of God as we ought to do yet we do not for that cause stand in doubt of eternall life but finding our hearts truly affected towards God a Mat. 5.6 hungring and thirsting after righteousnesse vnfainedly hating sinne and groning vnder the burden of it b Heb. 12.1 hanging so fast on we comfort our selues that God hath made the light of his Saluation to shine vnto vs resoluing according to his promise that this Sunne-rising though it be not yet fully cleare and may haply sometimes be ouercast with clouds yet shall neuer haue any night but that accepting our godly indeauours pardoning our defects and wants forgiuing vs all our sinnes he will c Phil. 1.6 perfect the good worke which he hath so graciously begun in vs so that the true faithfull soule may alwaies boldly say d Psal 23.6 Thy louing kindnesse and mercy shall follow me all the daies of my life and I shall dwell in the house of the Lord for euer Now because M. Bishop laieth no other but a rotten foundation no maruell if he build no other but a tottering and shaking house because he looketh to haue life grow out of his keeping of the commandements which is as a reed continually shaken with the wind no maruell if he deny to himselfe any stedfast assurance and trust of attaining thereunto But yet it is a falshood of his to charge the Protestants with affirming that no man by any helpe of Gods grace can keepe Gods commandements The Protestants onely say that God giueth vs not that fulnesse of grace whilest here we liue as that we can fully and perfectly keepe the commandements of God so as to be iustified thereby but they deny not but that all the faithfull according to the degrees and measure of grace receiued do in a measure keepe Gods commandements and as grace is increased so they increase in the keeping of the commandements and that this grace shal yet further renew and sanctifie them in such sort as that in the end corruption sin being wholly abolished for euer they shall be fully conformed to that image of righteousnesse that God hath described in the law But of this hereafter In the meane time we see by that that M. Bishop hath told vs of faith that the Church of Rome indeed teacheth no other faith but the same that deuils haue Which being obiected by M. Perkins he laboureth to cleare but saith nothing to serue the turne but by ouerthrowing that which he buildeth otherwhere He saith that the deuils know all to be true which we beleeue but yet do want a necessary condition of faith which is a godly and deuout submission of their vnderstanding to the obedience of faith and so haue no faith to speake properly But if godly and deuout submission of the vnderstanding to the obedience of faith be a necessary condition of faith as he telleth vs here so as that that which is called faith without this is not properly so called how then standeth it which elsewhere he determineth that faith truly and properly so called may be without charity and good works For what godlinesse what deuotion what submission or obedience can there be where charity is not Godlinesse deuotion submission obedience what are they but good works If then faith properly so called cannot be without these then it is true which we say that true faith can neuer be without charity and good works But
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
glory of his grace And what of that Marry then hath charitie the principall part therein saith he for the directing of all to the honour and glory of God is the proper office and action of charity But therein he deceiueth himselfe for the Apostle hath expressed it as the very proper office and act of faith y Rom. 4.20 to giue glory vnto God and therefore Moses and Aaron at the waters of strife are said z Num. 20 12. not to haue sanctified the Lord that is to say not to haue giuen him glory because they beleeued him not For a 1. Iohn 5.10 not to beleeue God is to make him a liar which is the reproch and dishonour of God but to beleeue God is to ascribe vnto him truth and power and wisedome and iustice and mercy and whatsoeuer else belongeth vnto him Therefore Arnobius saith that b Arno in Psal 129 Bene facere ad gloriam hominis benè credere ad gloriam Dei pertinet to do well belongeth to the glory of man but to beleeue well concerneth the glory of God c Chrysost ad Rom. hom 8. Qui mandata illius implet obedit ei hic autem qui credit conuenienteÌ de eo opinioneÌ accipit cumque glorificat atque admiâatur nuâlo magis quà m operuÌ demonstratio Jlla ergò gloriatio eius est qui rectâ factuÌ aliquod praeâtiteriâ haec autem Deum ipsum glorificat ac quââta est tota ipsius est Gloriatur enim ob hoc quòd magna quaedam de eo concipiat quae ad gloriam eius redundant By works saith Chrysostome we obey God but faith entertaineth a meete opinion concerning God and glorifieth and admireth him much more then the shewing forth of workes Workes commend the doer but faith commendeth God onely and what it is it is wholy his For it reioyceth in this that it conceiueth of him great things which do redound to his glory And whereas our Sauiour in the Gospell teacheth vs that our good works do glorifie God saying Let your light so shine before men that they may see your good works and glorifie your Father which is in heauen he saith that it is of faith that our good works do glorifie God d Jbid Ecce hoc fidei esse apparuit Behold saith he it appeareth that this commeth of faith M. Bishops argument therefore maketh against himselfe and proueth that we are iustified rather by faith then by charity because it is faith principally that yeeldeth honour vnto God The last place alledged out of Austine is nothing against vs for although we defend that a man is iustified by faith alone yet we say that both faith hope and charity must concurre to accomplish the perfection of a Christian man whereof anone we shall see further 23 W. BISHOP The third of these trifling reasons is peruersly propounded by M. Perkins thus Faith is neuer alone therefore it doth not iustifie alone That this argument is fondly framed appeareth plainly in that that Catholikes do not deny but affirme that faith may be without charity as it is in all sinfull Catholikes we then forme the reason thus If faith alone be the whole cause of iustification then if both hope and charity were remoued from faith at least by thought and in conceipt faith would neuerthelesse iustifie But faith considered without hope and charity will not iustifie ergo it is not the whole cause of iustification The first proposition cannot be denied of them who know the nature propriety of causes for the entire and totall cause of any thing being as the Philosophers say in act the effect must needs follow and very sense teacheth the simple that if any thing be set to worke and if it do not act that which it is set too then there wanted some thing requisite And consequently that was not the whole cause of that worke Now to the second proposition But their imagined faith cannot apply to themselues Christes righteousnesse without the presence of hope and charity For else he might be iustified without any hope of heauen and without any loue towards God and estimation of his honour which are things most absurd in themselues but yet very well fitting the Protestants iustification which is nothing else but the plaine vice of presumption as hath bene before declared Yet to auoid this inconuenience which is so great M. Perkins graunteth that both hope and charity must needs be present at the iustification but do nothing in it but faith doth all as the head is present to the eie wheÌ it seeth yet it is the eie alone that seeth Here is a worthy peece of Philosophy that the eie alone doth see wheras in truth it is but the instrument of seeing the soule being the principall cause of sight as it is of all other actions of life sense reason and it is not to purpose here where we require the presence of the whole cause and not onely of the instrumentall cause And to returne your similitude vpon your selfe as the eie cannot see without the head because it receiueth influence from it before it can see so cannot faith iustifie without charity because it necessarily receiueth spirit of life from it before it can do any thing acceptable in Gods sight R. ABBOT He may indeede very iustly call them trifling reasons if at least trifles may carie the name of reasons As for this reason it is not peruersely propounded by Maister Perkins but in such sort as some of Maister Bishops part haue propounded it vpon supposall of our assertion that faith can neuer be alone But as he propoundeth it himselfe the termes of his argument being declared the answer will be plaine and he shall be found a Sophister onely and no sound disputer It is therefore to be vnderstood that remouing or separating of things one from the other is either reall in the subiect or mentall in the vnderstanding Reall separation of faith and charity we wholy denie so as that true faith can no where be found but it hath charitie infallibly conioyned with it Separation mentall in vnderstanding and consideration is either negatiue or priuatiue Negatiue when in the vnderstanding there is an affirming of one and denying of another and the one is considered as to be without the other which vnderstanding in things that cannot be really and indeed separated in the subiect is false vnderstanding and not to be admitted Separation priuatiue in vnderstanding is wheÌ of things that cannot be separated indeed yet a man vnderstandeth the one and omitteth to vnderstand the other considereth the one and considereth not the other Thus though light and heate cannot be separated in the fire yet a man may consider the light and not consider the heate though in the reasonable soule vnderstanding reason memory and will and in the sensitiue part the faculties of seeing hearing smelling c. cannot be remoued or separated one from the other yet a man
may conceiue or mind one of these without hauing consideration of the rest Now if M. Bishop by negatiue separation do remoue hope charity froÌ faith so as that his meaning is that if faith alone do iustifie theÌ though there be neither hope nor charity yet faith will neuerthelesse iustifie his maior proposition is false For though it be true that the totall cause of any thing being in act the effect must needs follow yet from the totall cause can we not separate those things together with which it hath in nature his existeÌce and being and without which it cannot be in act for the producing of the effect though they conferre nothing thereto because that is to denie the being of it and the destroying of the cause But if his meaning be that if faith alone do iustifie then though we consider not hope and charitie as concurring therewith yet it selfe doth iustifie we graunt his maior proposition for true but his minor is not true We say that faith considered without hope and charitie that is hope and charitie not considered with it doth iustifie Then saith he a man may be iustified without any hope of heauen and without anie loue towards God or estimation of his honour True say I if his meaning be that the hope of heauen or loue of God and estimation of his honour be excepted onely priuatiuely and only not considered with faith as causes of iustification But if his meaning be as it is that a man then is iustified without hauing any hope of heauen or loue towards God or estimation of his honour he playeth the part onely of a brabler inferring a reall separation of those things in the subiect which the argument supposeth onely respectiuely separated in the vnderstanding Here is then no presumption in the Protestants iustification but M. Bishop is much to be condemned of presumption that hauing left his head at Rome and broken his braines in contending against the Iesuites he would notwithstanding take vpon him to be a writer and do it so vainely and idlely as he hath done According to that that hath bene said M. Perkins answereth that though faith be neuer subsisting without hope and loue and other graces of God yet in regard of the act of iustification it is alone without them all euen as the eye in regard of substance and being is neuer alone yet in respect of seeing it is alone for it is the eye onely that doth see Here is saith M. Bishop a worthie peece of Philosophy that the eye alone doth see Why I pray what is the default Marrie the eye is but the instrument of seeing saith he the soule being the principall cause of sight as it is of all other actions of life sense and reason But did not your sense and reason serue you to vnderstand that M. Perkins meant accordingly that the eye alone doth see that is that the eye alone of all the meÌbers parts is the instrument of seeing and proportionably that faith alone of all the vertues and graces of the soule is the instrument of iustification As the soule then seeth onely by the eye so the soule spiritually receiueth iustification by faith alone If his head had stood the right way he might verie easily haue conceiued that M. Perkins in saying that the eye alone doth see did not meane to exclude the soule that seeth by the eye but onely all other parts of the bodie from being consorted with the eye in the soules imployment seruice for that vse And that that M. Perkins saith therein is directly to the purpose because the question is not here of the whole cause of iustification but onely of the instrumentall cause Of the efficient and finall cause of iustification there is no question which is God in Iesus Christ for our saluation and the glorie of his name The materiall cause we say and haue proued to be the merite and obedience of Christ The formall cause is Gods imputation apprehended and receiued by vs. The instrument of this apprehension we say is faith alone which is the verie point here disputed of But here he will returne the similitude vpon vs the eye cannot see without the head because it receiueth influence from the head before it can see Be it so no more can faith iustifie without Christ without God whose ordinance and gift it is of whom it hath it force and power being by him as peculiarly appointed to iustifie as the eye is to see The eye is a naturall instrument receiuing his influence froÌ the head wherof it is naturally a member and part but faith is an instrument supernaturall not any naturall part or power and facultie of the soule but the instinct and worke of God and therefore receiueth all the force and influence that it hath from the spirit of Iesus Christ But he maketh other application hereof So cannot faith iustifie without charitie because it necessarily receiueth spirit of life froÌ it before it can do any thing acceptable in Gods sight So then charitie is the head and faith the eye and we must needs take it so because M. Bishop hath told vs that it is so But if it be so then it should be as strange a matter to see faith without charitie as it is to see an eye without a head as strange that charitie being extinguished and gone there should remaine a faith whereby to beleeue as that the head being dead there should remaine an eye whereby to see But that that giueth influence and life to another thing must needs haue a prioritie to that that receiueth it Charitie hath no prioritie to faith but charity it selfe is obtained by faith For a Eccles 25 13. faith is the beginning to be ioyned vnto God b Aug. de praedest sanct cap. 7. Fides prima daetur ex qua impetrentur caetera Faith is first giuen by which the rest is obtained c Prosp de voc gent. lib. 1. cap. 9. Cum fides data fuerit non petitae ipsius tam petitionibus bona caetera consequuntur which being first giuen vnrequested at the request thereof all other benefites or good things do ensue and follow d Aug. in Psal 31. Laudo superaedificationeÌ boni operis sed agnosco fidei fundamentum fidei radicem Nec bona illa opera appellauerim quaÌdiu non de radice bona procedant Faith is the roote and foundation of good works from which vnlesse they grow they are not to be called good euen e Origen in Ro. cap. 4. Fides tanquam radix imbre suscepto haeret in animae solo vt surgantromi qui fructus operuÌ ferant illa scil radix iustitiae qua Deus accepto fert iustitiam sine operibus that root of righteousnes wherby the Lord imputeth righteousnes without works which receiuing the deaw or showre sticketh in the grouÌd that thence the branches may spring which bring forth the fruits of good works Faith is f Aug. in Psa 83 Fides nidus est pullorum tuoruÌ in hoc nido operare opera tua the nest wherein we are to lay our workes that
we may hatch them vnto God Faith is g Prosp de voc gen l. 1 c. 8. Fides bonae voluntatis iustae actionis est genitrix the mother of a good will and iust and righteous conuersation Our faith in Christ is h Aug. in Ps 120 Christus in corde vestro fides est Christ in vs and i Ambr. in Luc. l. 1. c. 21. Mihi sol ille caelestis mea fide vel minuttur vel augetur that heauenly Sunne is either impaired or increased vnto me saith Ambrose according to my faith In a word S. Austin telleth vs that k Aug. in Joan. tract 49. Vnde mors in anima Quia fides noÌ est Ergo animae tuae anima fides est faith is the soule of our soule what is that to say but the life of all our life It is faith then and not charitie that giueth influence to all the rest euen to charitie it selfe as faith increaseth so other graces are increased as faith decreaseth so other graces decrease the life of faith is our life the strength of faith is our l Cyprian ad Quirinum lib. 3. cap. 43. Tantum possumus quantum credimus strength if our faith be weake there is nothing else wherby we can be strong Therfore M. Bishop goeth much awry yet no otherwise then he is wont to do in assigning to charitie to giue the spirit of life and influence to faith when as it is by faith that we m Galath 3.14 receiue the spirit which is the author of all spiritual life and grace on which all our state dependeth towards God 24. W. BISHOP The fourth reason if faith alone do iustifie then faith alone will saue but it wil not saue ergo M. Perkins first denieth the proposition saith That it may iustifie and yet not saue because more is required to saluation then to iustification Which is false for put the case that an innocent babe die shortly after his baptisme wherein he was iustified shal he not be saued for want of any thing I hope you will say yes euen so any man that is iustified if he depart in that state no man makes doubt of his saluation therfore this first shift was very friuolous Which M. Perkins perceiuing flies to a second that for faith alone we shal also be saued and that good works shall not be regarded at the day of our iudgement Then must those words of the holy Ghost so often repeated in the Scriptures be razed out of the text God at that time wil reÌder vnto euery man according to his works But of this more amply in the question of merits R. ABBOT Tertullian rightly saith a Tertul. de poenit Horum bonorum vnus est âitulus salâs hominis criminum pristinorum abolitione praemissa the saluation of man is the one title of all the benefites of God forgiuenesse of sinnes being put in the first place If saluation be the whole and iustification but a part then more is required to saluation then to iustification because more is required to the whole then to a part Vnder saluation we comprehend both iustification and sanctification in this world life and blisse eternall in the world to come The first act of our saluation is our iustification but God hauing by iustification reconciled vs vnto him goeth forward by sanctification b Col. 1 12. to make vs meete to be partakers of the inheritance of the Saints in light To iustification belongeth only faith to sanctification all other vertues and graces wherein consisteth that c Heb. 12.14 holinesse without which no man shall see the Lord. His exception as touching infants dying after baptisme is very idle They are not onely iustified by forgiuenesse of sinnes but also sanctified by the spirit of grace neither is there any man iustified to the title of eternall life but the same is together also sanctified to the possession thereof and therfore hath more to saluation then onely iustification But as touching the verie point his minor proposition is false We say that we are saued also by faith onely according to that that before I alledged out of Origen that d Origen in Ro. cap. 3 sup sect 21 for faith only Christ said to the woman Thy faith hath saued thee Hath saued thee saith he as a thing alreadie done according to the vsuall phrase of the Scripture in that behalfe For so it is said of Zacheus e Luk. 19.9 This day saluation is come to this house So saith the Apostle f 2. Tim. 1.9 He hath saued vs and called vs with a holy calling g Tit. 3.5 of his owne mercy he hath saued vs. The reason whereof is because in iustification as I haue sayd our saluation is begun and in that we are iustified we are saued Christ therein being giuen vs and in him the interest and title of eternall life thenceforth by that right onely to be continued and performed vnto vs. Being then iustified by faith alone we are saued by faith alone the gift of sanctification to holinesse and good works being necessarily coÌsequent not as by vertue wherof we are to be saued whom the Scripture pronounceth to be already saued but as the processe of Gods worke for accomplishment of that saluation whereto in iustification we are begotten and in way of inheritaÌce intitled by faith alone We are saued by faith alone saith M. Perkins because faith alone is the instrument whereby we apprehend Christ who onely is our saluation Where obserue gentle Reader what M. Bishop maketh of that speech that for faith alone we are saued and that good works shall not be regarded at the day of our iudgement Os impudens Where doth M. Perkins say that good workes shall not be regarded at the day of our iudgement What a Doctor of diuinitie to lye wilfully to lye What is this but meere varletrie to abuse his Reader not being carefull haply to looke into M. Perkins booke but taking it vpon his word But if thou haue M. Perkins booke I pray thee to looke to the obiections and answers set down in the end of this question of Iustification which M. Bishop hath vnhonestly left out and there in the answer to the sixt Obiection thou shalt find these words In equitie the last iudgement is to proceed by workes because they are the fittest meanes to make triall of euery mans cause and serue fitly to declare whom God hath iustified in this life By which words thou mayest esteeme how little faith or credite is to be yeelded to this wretched man who doubteth not here with manifest falshood to affime that M. Perkins saith that good workes shall not be regarded at the day of our iudgement And by the same words the solution is
plaine to the words which he alledgeth for God shall render to the faithfull h Math. 16.27 according to their workes because good workes are the proper markes whereby God will take knowledge of them that are iustified and saued onely by faith in Christ For whom God hath iustified and saued vpon them he setteth the seale and marke of his Spirit working in them another nature and i Ephes 2.10 creating them in Christ Iesus vnto good works whereby he will thenceforth know them to belong to him and thereby at that day will put difference betwixt them and other men So that to speake of saluation in that sort as we commonly vnderstand it for the finall blisse and saluation that we expect in heauen faith alone in it selfe is not sufficient to saluation because though we be interested to it onely by faith yet somewhat else is required to prepare vs and fit vs to be partakers thereof And to speake of saluation in grosse faith alone excludeth not sanctification and good workes but includeth them as a part of that saluation whereof we are made partakers by faith alone so that rightly are we said to be saued by faith alone because nothing else doth giue vs anie title and it selfe alone doth giue vnto vs all other things that are necessarie to saluation 25. W. BISHOP 5. Reason There be many other vertues vnto which iustification and saluation are ascribed in Gods word therefore faith alone sufficeth not Ecclesiast 1. Rom. 8. Luk. 13. 1. Ioh. 3. The Antecedent is proued first of feare it is said He that is without feare cannot be iustified We are saued by hope Vnlesse you do penance you shall all in like sort perish We are translated from death to life that is iustified because we loue the brethren Againe of Baptisme Vnlesse you be borne againe of water and the holy Ghost you cannot enter into the kingdome of heauen Lastly we must haue a resolute purpose to amend our euill liues Rom. 6. For we are buried together with Christ by baptisme into death that as Christ is risen from the dead c. so we may also walke in newnesse of life To all these many such like places of holy Scripture it pleased M. Perkins to make answer in that one Rom. 8. You are saued by hope to wit that Paules meaning is onely that we haue not as yet saluation in possession but must wait patiently for it vntill the time of our full deliuerance this is all Now whether that patient expectation which is not hope but issueth out of hope of eternall saluation or hope it selfe be any cause of saluation he saith neither yea nor nay and leaues you to thinke as it seemeth best vnto your selfe S. Paul then affirming it to be a cause of saluation it is best to beleeue him and so neither to exclude hope or charitie or any of the foresaid vertues from the worke of iustification hauing so good warrant as the word of God for the confirmation of it R. ABBOT Iustification before God is no where in all the Scripture ascribed to any other vertue saue onely faith the promise of saluation is sometimes adioyned to other vertues as fruits and marks of them whom God hath saued but neuer as causes thereof as in the question of merits shall appeare We may well thinke that M. Bishop was here shrewdly put to his shifts that in all the Scripture could find no plainer proofes to serue his turne M. Perkins propounded but one place for them he thought himselfe to lay on loade and yet cannot bring vs any thing whereby it is said that we are iustified but onely faith His first place is taken out of an Apocryphall Scripture and yet such as it is it saith nothing for him First his translation is false for the words as their owne Arias Montanus translateth them are these a Eccles 1.27 ãâã ãâã ãâã ãâã ãâã Non poterit âracundus vir iustificari A man giuen to much anger cannot be iustified that is cannot be acquitted of doing amisse cannot be cleared of committing offence because as S. Iames saith b Iam. 1 20. the wrath of man doth not accomplish the righteousnesse of God euen in like sort as the same Ecclesiasticus after saith c Eccles 23.11 he that sweareth vainely shall not be iustified and againe d Cap. 26.30 a victualler shall not be iustified of sinne For so is the Scripture wont continually to vse the word of iustifying for acquitting clearing discharging holding or pronouncing guiltlesse and innocent approuing allowing acknowledging for iust and such like as where it is said e Esa 5.23 which iustifie the wicked for reward f Mich. 6.11 shall I iustifie the false ballance g Luk. 10.29 he willing to iustifie himselfe c. Secondly therefore if the words be taken as he translateth them he that is without feare cannot be iustified he is as farre off from his purpose For the words import to the same effect that he that is without feare shall not be found innocent he shall not be found free from great sinne because the want of feare maketh a man bold to runne into all sinne but a verie senslesse man is he that would go about hereby to proue that a man is iustified by feare Againe he bringeth the words of Christ h Luk. 13.3 Vnlesse ye repent do penance saith he according to their foolerie ye shall all likewise perish And what of this Ergo forsooth a man must bee iustified by doing of penance Yea and is doing of penance a matter of iustification now But Ambrose sayeth that the Apostle calleth them l the blessed of whom God hath decreed i Ambros in Ro cap. 4. Beatos dicit de quibus hoc sanxit Deus vt sine labore aliqua obseruatione sola fide iustificentur apud Deum Et paulò post Nulla ab his requisita poenitentiae opera nisi tantum vt credant that without labour or any obseruâtion they are iustified with God onely by faith there being required of them no labour of penance but onely to beleeue Why then doth Maister Bishop tell vs that we are iustified by doing of penance Our Sauiour spake nothing there in their behalfe and verie absurdly doe they applie that that was meant of inward conuersion and repentance to outward and ceremoniall obseruation of doing penance As for repentance it setteth foorth the subiect capable of iustification by faith but is it selfe onely an acknowledgement of sinne no healing of our wound The feeling of paine and sicknesse causeth a man to seeke for remedie but it is no remedie it selfe Hunger and thirst make a man to desire and seeke for foode but a man is not fed by being hungrie By repentance we know our selues we feele our sicknesse we hunger and thirst after grace but the hand which we stretch foorth to receiue it is faith onely without which repentance is nothing but
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 nândum salus ideò nonâum 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
perfection of a man whereof if anie be wanting it is an imperfection so that a Aug. de ciuit Dei lib. 11. ca. 22 Si vnum radatur supercilium quà m propemo duâ nihil corpori quà m multuÌ detrahitur pulchritudini if but one ey-brow be shauen as S. Austine saith though in a maner nothing be taken from the bodie yet it causeth a great blemish vnto it Euen so is it in the iustified man faith onely is the seat and fountaine of spirituall life because as the quickening facultie power of the liuing soule dwelleth in the heart so Christ who is our life dwelleth in our faith or in our hearts by faith but yet we consist not spiritually of faith onely but many other vertues and graces are required to make vp the perfection of a Christian man to which as to the other members from the heart so from faith life is imparted and communicated that in them we may be aliue to God Thus then Ignatius saith not purposely of iustification but by occasion of commending faith and loue that b Ignat. epist ad Ephes for which M. Bishop following his maister Bellarmine misquoteth Ep. ad Philippânses faith is the beginning of life c. Which maketh for vs altogether against him For if faith be the beginning of life then by faith we first liue By faith therfore we are iustified for to be iustified as M. Bishop confessed in the former section is to be translated from death Now as naturall birth draweth not only guilt but also corruption as hath bene before shewed so faith wherein is our new birth giueth not onely forgiuenesse of sinnes to iustification but also sanctification to holinesse and newnesse of life the summe whereof is charitie because charitie is the epitome and briefe of the whole law and herein further is accomplished our perfection towards God so as that faith and loue vnited and ioyned together do make perfect the man of God The place of Clemens Alexandrinus is the same and needeth no further answer With Chrysostome we say that faith alone sufficeth not absolutely though faith alone suffice to iustification Charitie and good workes are necessarie to the perfection of a iustified man but he is not by them made a iustified man Therfore the same Chrysostome saith of Abraham c Chrys ad Rom. hom 8. Fide saluarieum qui opera non habet nihil fortasse fue rit insolentiae eâ verò qui rectè factis se conspicuum secerit non ex ipsis sed ex fide iustum fieri hoc scilicet admirabile est quod maximè fidei potentiam manifestat That a man that is without workes should he saued by faith it should be no strange matter but that he that hath made himselfe renowmed by his good works should yet not be iustified thereby but by faith this is wonderfull and doth greatly set forth the power of faith S. Austin in the place by him alledged if it were S. Austin auoucheth good workes to iustifie theÌ that are iustified that is to approue them iust but condemneth the auouching of any workes whereby to obtaine iustification and purposely in that place disputeth against it d August Hypognost lib. 3. Ex operibus noÌ iustificabitur omnis caro coram illoc quia iustitia Dei praeuentu misericordiae per fidem Iesu apparuit super omnes qui crediderunt Ideò subiungens inquit Iustificatè gratu per gratiaÌ Dei. Noli âi praeponere opera propria neâ exâââeÌ gloriari quâ ex operibus non c. By workes no flesh shall be iustified in the sight of God because the righteousnesse of God by his preuenting mercy through the faith of Iesus Christ is apparent vpon all that do beleeue Therefore the Apostle saith we are iustified freely by the grace of God Put not thine owne workes before it nor glorie thereof because by workes no flesh shall be iustified before him If no workes go before iustification then M. Bishops cause as too weake must go to the wals because then we cannot be said to be iustified by workes for being iustified before we cannot be sayd properly to be iustified by workes that follow after and if neither by works before nor after then not at all It followeth therefore that when S. Austine saith in that place that men of God are iustified by good workes he must needes meane as Thomas Aquinas saith S. Iames doth e Thom. Aquin. in Gal. cap. 3. lect 4. quantum ad manifestationem iustitiae by way of manifesting and declaring that a man is iustified so as that contrarie to M. Bishops assertion they are only signes and tokens of a iustified man not any causes of iustification Therefore S. Austin saith againe anon after f Aug. vt supr Iustificatio per fideÌ Iesu Christi data est datur dabitur crâdentâbus Iustification hath bene giuen is giuen and shall be giuen to them that beleeue by the faith of Iesus Christ Now that which he saith in the words cited by M. Bishop he saith it not as to the Protestant but to the Pelagian heretike the brother of the Papist for affirming good works of mans free wil before the iustifying grace of God for which the iustifying grace of God is bestowed vpon him Which opinion S. Austin hauing confuted bringeth in the heretike obiecting thus g Ibid. Ergò inquies damnas opera liberi arbitrij bona quia dicis iustitiam ex operibus non deberi c. Thou wilt say Doest thou then condemne the good workes of free will in that thou sayest that righteousnesse is not due by workes If so why then doth the Apostle command vs to abound in good workes To which he answereth h Audi haeretice stulte inimice fidei veritatis Operae liberi arbitrij bona quae vt fiant praeparaÌtur per gratiae praeâentum nullo lib. arbitrij merito et ipso faciente gubernante perficiente vt abundent in libero arbitrio non damna mââ quia ex his homines Dei iustificati sunt iustificantur iustifiâabuntur in Christo Damnamus verò authoritate diuina opera liberi arbitrij quae gratiae praeponuntur ex his tanquâm meritis in Christo iustificari extolluntur Hearken thou foolish heretike and enemy of the true faith We condemne not the good works of free will which that they may be done are prepared by the preuenting of grace vpon no merite of free will and the same preuenting grace causing directing and effecting that they do abound in free wil because by such men of God haue bin are and shal be iustified in Christ But by diuine authoritie we condemne the workes of free will which are put before grace and are extolled for vs by these as it were merits to be iustified in Christ Where verie plainly by the name of the workes of free will he excludeth all workes before the grace of iustification from
cap. 3. Multo magis ad crucifixum respicientes credentes animae morteÌ effugituros He teacheth sayth Theophylact that sith the Iewes beholding the image of the brazen Serpent did escape death much more we looking vnto him crucified and beleeuing shall escape the death of the soule Thus they simply tooke the words of Christ and made the cure to consist as on the one side in looking so on the other side in beleeuing M. Bishop saith that the meaning is that men infected with sinne haue no other remedy then to imbrace the faith of Christ Iesus Well then if no other remedy then that is the onely remedy If that be the onely remedy then for remedy there is nothing necessary but onely that And if any thing else be necessary then the cure is not performed by that not to be ascribed vnto it for a cure cannot be said to be done by one thing when that doth not cure without another But as theâe to looking so here the cure is ascribed to beleeuing It is therefore to be ascribed to nothing but faith onely As for that which he further requireth by his corrections exceptions it is but a part of the cure which is performed by faith onely For whatsoeuer is necessary in vs to eternall life followeth of true and liuely faith and is ministred vnto vs in Christ Iesus when by faith we haue imbraced him e Acts. 15.9 Our hearts are purified by faith f Gal. 3.14 by faith we receiue the promise of the spirit and g Rom. 8.2 the law of the spirit of life which is in Christ Iesus deliuereth vs from the law of sinne and of death that it may neither preuaile against vs to condemnation nor any further reigne ouer vs in conuersation which being the gift of God is not to be alledged to impeach the free bestowing of the grace of God 28. W. BISHOP His 2. reason is collected of exclusiue speeches as he speaketh vsed in Scriptures As we are iustified freely not of the law not by the law Gal. 2.16 Luk. 8.50 not of works not of our selues not of the works of the law but by faith all boasting excluded onely beleeue These distinctions whereby works and the law are excluded in the worke of iustification include thus much that faith alone doth iustifie It doth not so for these exclusiue speeches do not exclude feare hope and charity more then they exclude faith it selfe Which may be called a worke of the law as well as any other vertue being as much required by the law as any other But S. Pauls meaning in those places is to exclude all such workes as either Iew or Gentile did or could bragge of as done of themselues and so thought that by them they deserued to be made Christians For he truly saith that all were concluded in sinne and needed the grace of God which they were to receiue of his free mercy through the merits of Christ and not of any desart of their owne And that to obtaine this grace through Christ it was not needfull nay rather hurtfull to obserue the ceremonies of Moyses law as Circumcision the obseruation of any of their feasts or fasts nor any such like worke of the law which the Iewes reputed so necessary Againe that all morall works of the Gentiles could not deserue this grace which workes not proceeding from charity were nothing worth in Gods sight And so all workes both of Iew and Gentile are excluded from being any meritorious cause of iustification and consequently all their boasting of their owne forces their first iustification being freely bestowed vpon them Yet all this notwithstanding a certaine vertuous disposition is required in the Iew and Gentile whereby his soule is prepared to receiue that great grace of iustification that say we is faith feare hope loue and repentance that say the Protestants is faith onely Wherefore say we as the excluding of works and boasting exclude not faith no more do they exclude the rest faith being as well our worke and a worke of the law as any of the rest and all the rest being of grace as well as faith and as farre from boasting of as faith it selfe Now that out of S. Luke beleeue onely is nothing to the purpose For he was bid beleeue the raising of his daughter to life and not that Christs righteousnesse was his and faith alone may be a sufficient disposition to obtaine a myracle but not to obtaine iustification of which the question onely is Consider now good Reader whether of our interpretations agree better with the circumstance of the text and the iudgement of the auncient Fathers The texts see thou in the Testament Take for a tast of the Fathers iudgement S. Augustines exposition of those places of S. Paul of one of the chiefest of which De gra lib. arb cap. 7. thus he speaketh Men not vnderstanding that which the Apostle saith We esteeme a man to be iustified without the law thought him to say that faith sufficed a man although he liued euill and had no good works which God forbid that the vessell of election should thinke And againe De praedest sanct cap. 7. Therefore the Apostle saith that a man is iustified by faith and not of works because faith is first giuen and by it the rest which are properly called workes and in which we liue iustly are by petition obtained By which it is manifest that S. Paul excluding the workes of the law and the workes done by our owne onely forces doth not meane to exclude good works which proceede from the helpe of Gods grace R. ABBOT If iustification be affirmed of faith denied to all other things it should seeme likely that the meaning of the Scripture is that by faith onely we are iustified M. Bishop answereth that those exclusiue speeches of the law and works of the law do no more exclude feare hope charity then they exclude faith it selfe because it is a worke of the law as well as any other vertue But yet the Apostle teacheth vs that the promise is a Rom. 4.16 therefore of faith that it may be of grace and b Cap. 11.6 if it be of grace it is not of works and therefore expresly seuereth faith from workes as elsewhere he maketh a distinction betwixt c Cap. 3.27 the law of workes and the law of faith so that M. Bishop in confounding faith with the works of the law speaketh flatly contrary to the Apostle For the faith of Christ though it be accidentally reduced to the law yet is not originally intended in the law because Christ who is the obiect of our faith is in order of nature consequent to the law For life is first propounded in the law which when it cannot be obtained there Christ is consequently giuen and offered vnto vs that we may haue life in him But we further tell him as before that we attribute not our iustification to faith
Yet we haue heard how Bellarmine maketh them u De iustificat lib. 2. cap. 17. quodam modo in some sort meritorious also and that their Schooles haue commonly receiued them so to be so that in this respect also they do but dally with the Apostle But tell vs M. Bishop are those vertuous dispositions of yours the workes of grace or onely of free will If they be of grace as you commonly foist in the name of grace in speaking of them what hindereth them from being meritorious seeing it is grace you say that addeth merit vnto workes If they be of free will then all workes of our owne forces be not excluded from iustification which before you say the Apostle intendeth If he say that free will is helped by grace let him tell vs what he meaneth therein by grace and we shall finde him a meere Pelagian heretike as before is said He goeth on further and saith that as the excluding of workes and boasting excludeth not faith no more doth it exclude the rest How so Marry faith is as well our worke and a worke of the law as any of the rest But that is false as we haue already seene and againe faith with vs doth not iustifie as a worke as both faith hope and charity do with them but onely as the instrument of our iustification to be apprehended and applied thereby All the rest saith he are of grace as well as faith But being before iustification how should they be of grace seeing before iustification there is no infused grace and why are they not meritorious as hath bene said Againe he saith that the rest are as farre from boasting of as faith But therein he flatly contradicteth the Apostle who affirmeth that x Rom. 3.27 boasting is not excluded by the law of workes but by the law of faith And the thing is plaine for he hath somewhat to boast of who doth any thing for which the grace of God is bestowed vpon him but in faith there is nothing to boast of because the act of faith is to beleeue that God doth all through Christ onely for his mercies sake it is it selfe wholy the gift of God and attributeth nothing to it selfe or to vs but all wholy vnto God But M. Bishop cannot be said to exclude boasting in as much as he must confesse as hath bene before said that his workes of preparation are intrinsecally the works onely of free will and doth make the free will of man in all the worke of iustification concurrent with the grace of God yea so farre as that man hath to glory that by his free will the grace of God taketh his due effect it being in his power either to accept or to refuse the same Whereas he excepteth against the place of S. Luke y Luk. 8.50 onely beleeue as nothing to the purpose he sheweth that he hath not learned rightly to conceiue thereof Let S. Austine teach him that z Aug. de verb. Dom. ser 18. Nouerimus omnia miracula quae corporalitèr fecit valere ad admonitionem nostram vt percipiamus ab eo quod noÌ est transituruÌ neque in fine abituruÌ post Per ista teÌporalia quae videbantur aedificauit fidem ad illa quae non videbantur all the miracles which Christ did corporally do serue for our instruction that we may receiue of him that that shall not passe away nor go from vs in the end that by these temporall things which were seene he edified and builded faith to the things which were not seene Christ therfore yeelding here to faith onely a miracle for the recouery of bodily life doth instruct vs that to faith onely he also yeeldeth the work of his power for the raising of vs vp to the spirituall life of grace The man indeede was bid as M. Bishop saith to beleeue the raising of his daughter to life but therein he was bid also to beleeue that it is Christ by whom we are spiritually raised vp from death to life in being reconciled vnto God by the not imputing of our sinnes through the righteousnesse and merit of the same Iesus Christ imputed vnto vs. He saith that faith might be sufficient to obtaine a miracle but I answer him that that miracle was a benefit importing a further benefit and all the benefits of Christ are obtained in like sort so that our Sauiour Christ still referring them that seeke vnto him to faith for the obtaining of bodily health doth also referre vs to faith for the obtaining of soules health Now how his interpretation here deliuered agreeth with the text of Scripture the Reader I hope can well consider by that that hath bene said As for the places of Austin if his sight had not failed him I suppose he would not haue alledged them the one of them being nothing at all against vs and the other directly against himselfe We say a August de grat lib. ââbit cap. 3. God forbid that the Apostle should thinke that faith sufficeth a man although he liue euill and haue no good workes Nay we say further God forbid that he should thinke that there is any true faith in them that liue euill and haue no good workes We haue often enough said that a true iustifying faith is neuer separated from godly life and that faith that is without good workes is onelie called faith with men but indeede and with God it is not so In the other place Saint Austine bringeth in the Apostle saying b De praedest sanct cap. 7. that a man is iustified by faith and not of workes But how accordeth this with that that Maister Bishop saith that a man is iustified by his workes as well as by his faith By faith and not by works saith Saint Austine out of the Apostle both by faith and works saith M. Bishop out of his owne braines S. Austine giueth the reason c Ibid. Quia ipsa prima datur ex qua impetreÌtur caetera qua propriè opera nuÌ cupantur in quibus iustè viuitur Because faith is first giuen by which the rest are obtained which are properly called works in which a man liueth righteously Wherby he importeth that faith is first giuen that thereby we may be iustified and thence follow good works in which we liue well according to his rules before deliuered d De fide et operib cap. 14. Sequntur iustificatum non praecâdunt iustificandum They follow a man being iustified they go not before to iustification e Epist 120. cap. 30. Ex hoc incipiunt bona opera ex quo iustifica mur noÌ quia praecesserunt iustificamur then they begin when we are iustified we are not iustified for them going before Then plainly it appeareth by S. Austines iudgement that iustification is the beginning of good works and if iustification be the beginning of good workes then by no meanes can it be said that good workes are any cause of
excluded all other meanes that either Iew or Gentile required but not charitie Vaine man what had S. Bernard here to do either with Iewes or Gentiles He spake to Christian and faithfull brethren to whom he had no occasion to giue any caueat either against Iewes or Gentiles but instructeth them what to do being pricked and grieued with sinne euen to hunger and thirst after righteousnesse not meaning by righteousnesse inherent righteousnesse as M. Bishop doth but that righteousnesse which consisteth as he had before expounded it in the forgiuenesse of sinnes Therfore he teacheth to beleeue in Christ who is our righteousnesse l Justitia donaÌs delecta sub fineÌ a righteousnesse as he speaketh againe that forgiueth sinnes the forme of which righteousnesse he expresseth thus m Delicta iuueÌtutu meae ignorantias meas ne memineris ââstus sum Remember not the offences of my youth and my ignorances and I am righteous or iust Thus S. Bernard saith that a man is iustified by faith alone and shall we be so mad as to thinke that in saying a man is iustified by faith alone his meaning was as M. Bishop affirmeth that a man is iustified by faith and charitie that is to say not iustified by faith alone And did S. Bernard thinke that a man hath charitie before he haue charitie For seeing as M. Bishop telleth vs the gift of charitie is infused and powred into vs in iustification surely to say that by charitie a man is iustified is to say that by charitie the gift of charitie is powred into him Which if it be absurd then let him be content that S. Bernards meaning be as indeed it is that a man is iustified by faith alone let him take charitie for a gift of the iustified not for any fore-running cause of iustification Now that the righteousnes there spokeÌ of is not meant of inherent righteousnesse it is very plaine in that S. Bernard in the words following treateth seuerally therof vnder the name of sanctificatioÌ His counter-places are impertinent What S. Bernard therein saith we say n In Cant. ser 24 Non facit hominem rectum fides etiam rectae quae noÌâperatur ex dilectione A mans beleeuing aright except it worke by loue doth not set him right or straight and againe o Nec fides fine operibus nec opera sine fide sufficiunt ad animi rectitudinem Neither faith without workes nor workes without faith do suffice to the rectitude or straightnesse of the mind True it is as I haue often said that to the full rectifying and perfecting of a man belongeth not onely iustification by the forgiuenesse of sinnes but also sanctification to charitie and good workes but what doth this hinder but that notwithstanding both the worke of iustification and the obtaining also of sanctification may be performed by faith alone Chrysostomes words are p Chrysost ad Gal. ca. 3. Illi dicebant qui sola fide nititur execrabilis est hic contra demonstrat qui sola fide nititur eum benedictum esse They sayd he who rested on faith alone is accursed but Paul saith that he is blessed that resteth vpon faith alone M. Bishops answer that faith alone there excludeth onely the ceromonies of Moses law is alreadie shewed to be vaine But here it further appeareth in that Chrysostome noteth that the Apostle maketh speciall choice of Abraham who was so long before the Law for an example of being iustified without workes and that q Ibid. AbrahaÌ producit in medium declarans hunc quoque sic fuisse iustificatioÌ Quod si is ante gratiam ex fide iustificatus est idque quum operibus bonis floreret multo magis vos Et in Ep. ad Rom. hom 8. supra sect 26. when as he abounded in good workes For if he in that case were not iustified by his workes but by his faith then it is manifest that not onely the ceremoniall workes of Moses law but all other workes are excepted from that iustification that is described to be by faith alone We are to be iustified as Abraham was Abraham though he abounded in good workes yet was not iustified thereby Therefore we also though we haue good workes yet are not iustified thereby but by faith alone The sentence of Basil he saith is pitifully mangled by M. Perkins when as by himselfe it is altogether marred His words saith he truly repeated are these Let no man acknowledge c. putting in a sentence of his owne making vnder the name of Basils wordes truly repeated What a shamelesse man is he thus to mocke his Reader thus grosly and palpably to forge a matter and yet to pretend truth Basil hauing mentioned the wordes of S. Paul that r 1. Cor. 1.30 Christ is made vnto vs of God wisedome righteousnesse sanctification and redemption saith hereupon thus Å¿ Basil ser de humilit ãâã ãâã ãâã ãâã ãâã Latinè apud Bellarm. de Iustif. lib. 1. c. 25 Haec est perfecta integra gloriatio in Deo quando neque ob iustitiam suam quis se iactat sed nouit quidem seipsum verae iustitiae indigum sola autem fide in Christum iustifâcatum for that is perfect and full of reioycing in God when a man is not lifted vp because of his owne righteousnes but knoweth that he himselfe is destitute of true righteousnes and is iustified by faith onely which is in Christ Thus he spake to a Christian auditorie and instructed them to acknowledge themselues to be void wanting destitute of true righteousnes to be iustified only by faith in Christ M. Bishop saith that he excludes all merits of our owne but no necessary good disposition but he should remeÌber I say that Basil spake to them that were past dispositions and preparations it being a Sermon not ad Catechumenos such as were yet to be baptized but ad fideles to the faithfull as they were tearmed after Baptisme and them doth he teach to acknowledge themselues to be iustified by faith alone But whosoeuer they had bene how crossely doth M. Bishops bad disposition carry him to Basils words Basil saith Let a man acknowledge himselfe destitute of true righteousnesse and to be iustified onely by faith in Christ M. Bishop saith a man is not destitute of true righteousnesse but hath vertuous good dispositions and preparations by which he is to be iustified and not by faith alone But no maruell that they crosse others who are so tangled with the truth as that they know not how to speake but to crosse themselues still blowing both hot and cold freely and yet for workes for nothing and yet for something no merit and yet in some sort merit of meere mercie and yet somewhat to moue God beside his mercie But to giue some colour to that that he saith he telleth vs that Basil in his Sermon de Fide proueth by many texts of Scripture that charitie is as
but what we also teach as hath bene declared there 31. W. BISHOP The third Difference of Iustification is howe farre foorth good workes are required thereto Pag. 91. Master Perkins saith That after the doctrine of the Church of Rome there be two kinds of Iustification the first when of a sinner one is made iust the which is of the meere mercie of God through Christ without any merit of man onely some certaine good deuotions of the soule as the acts of Faith Feare Hope Charitie Repentance go before to prepare as it were the way and to make it more fit to receiue that high grace of Iustification The second Iustification is when a iust man by the exercise of vertues is made more iust as a child new borne doth by nouriture grow day by day bigger of this increase of grace Catholikes hold good workes to be the meritorious cause M. Perkins first granteth that good workes do please God and haue a temporall reward 2. That they are necessarie to saluation not as the cause therof but either as markes in a way to direct vs towards saluation or as fruites and signes of righteousnes to declare one to be iust before men all which he shuffleth in rather to delude our arguments then for that they esteem much of good workes which they hold to be no better then deadly sinnes The maine difference then betweene vs consisteth in this whether good workes be the true cause indeed of the increase of our righteousnes which we call the second iustification or whether they be onely fruites signes or markes of it R. ABBOT Here M. Bishop it seemeth did not well like that M. Perkins should do the Church of Rome that wrong to make her better then indeed she is for whereas he had said that they exclude all workes from the first iustification and confesse it to be wholly of grace M. Bishop reformeth his error by adding that certaine good deuotions of the soule as the acts of faith feare hope charitie repentance go before to prepare the way to iustification all which it hath bene his drift hitherto to proue to be properly and truly the causes thereof Now as touching the point in hand M. Perkins obserueth three things accorded vnto by vs in the recitall whereof M. Bishop vseth his wonted guise of deceit and fraud First we graunt that good workes do please God and are approued of him and therefore haue reward which we intend both temporall and eternall but he mentioneth it as if we affirmed no other but only temporall reward Secondly we say that they are necessarie to saluation not as causes either conseruant adiuuant or procreant but either as consequent fruites of that faith which is necessarie to saluation or as markes in a way or rather the way it selfe leading to saluation Thirdly we say that the righteous man is in some sort iustified by workes as S. Iames saith that Abraham was iustified by workes that is declared and made manifest to be iust And this he acknowledgeth to be in some sort also before God for that it pleaseth God by our workes to take the sight and knowledge of our faith albeit we forbeare so to speake both for auoiding confusion in this disputation of iustification properly vnderstood in the sight of God and also for that the same phrase in the Apostles writing of that point sounds another way This last M. Bishop here coÌcealeth fearing lest it should preuent him of some of his cauils but that which he doth alledge he saith is shuffled in rather to delude their arguments then that we esteeme much of good workes which he saith we hold to be no better then deadly sinnes Thus the glozing sycophant still playeth his part still peruerting sometimes our saying sometimes our meaning Where he cannot oppugne that which we teach he will make his Reader beleeue that we meane not as we say We see no such difference betwixt them and vs betwixt their liues and ours but that we may well be thought to esteeme good workes as much as they do We would be ashamed to be such as their stories haue described their Popes and Cardinals and Bishops nay as M. Bishop and his fellowes haue described the Iesuites to be Whereas he saith that we account good workes no better then deadly sinnes he very impudently falsifieth that which we say We affirme the good workes of the faithfull to be glorious and acceptable in Gods sight for Christs sake being done in his name and offered vpon the altar of faith in him The imperfection thereof is accidentall and taketh not away the nature of a good worke but onely maketh it an vnperfect good worke which imperfection notwithstanding were sufficient to cause the worke to be reiected if in rigor and extremity God should weigh the same which he doth not but mercifully pardoneth it for Christs sake Seeing then the blemish set aside we acknowledge it to remaine intirely a good worke being the worke of the grace of God to be accepted and rewarded of God with what conscience doth this brabler say that of good workes we make no better then deadly sinnes As touching the question propounded by him it consisteth of two parts the one of the increase of righteousnesse the other of the cause of that increase We say that the righteousnesse whereby we are to be iustified before God admitteth no increase because it must be perfect righteousnesse for perfect righteousnesse consisteth in indiuisibili if any thing be taken from it it is not perfect and if it be not perfect it cannot iustifie before God Now by M. Bishop it appeareth that the inherent righteousnesse which they say is infused into a man in his first iustification is vnperfect because it remaineth afterwards to be increased Of the same inherent iustice we also make no question but that there is an increase thereof to be expected and laboured for and that we are therein to thriue and grow from day to day but hence we argue that it is not that that can make a man iust in the sight of God for the defect that is thereof is not by a meere priuation but by admixtion of the contrarie a August Epist 29. ex vitio est it is by reason of some corruption as S. Austin saith Yea b Idem de perf iustit Peccatum est cùm non est charitas quae esse debet vel minor est quà m debet there is sinne as he againe saith when charitie that is inhernt iustice is lesse then it ought to be But where sinne is a man cannot be said to be iust in the sight of God Therefore by the Popish imagined first iustification a man cannot be iustified in the sight of God no nor by their second iustification because it neuer groweth to that but that it is still capable of increase It remaineth therefore that we are iust in the sight of God onely by the righteousnes of Christ which is without increase being
fully absolute and perfect according to the prescript forme of the law the same being vndertaken for our sakes and performed in our name But whereas we acknowledge the increase of inherent righteousnesse there groweth a question of the cause of this increase The Romish doctrine is that the grace of God is c Coster Enchir. cap. 5. Est haec gratia in arbitrio voluntatis quemadmodum baculus in manu conualescentis cuius auxilio si velit vtetur siâ minùs poterit eam remouere like vnto a staffe put into a mans hand to stay him and that it is left to his free will either to vse this staffe to keepe him vp or to leaue it and so to fall Free will then say they vsing well the grace that it hath receiued deserueth thereby an increase of iustice and righteousnesse Thus they still hang all vpon the merit and free will of man they thinke scorne to haue any thing of gift but one way or other will deserue all But the doctrine of truth teacheth vs to conceiue all to be of grace both the first gift of sanctification and all the succeeding increase thereof For although it be true that God to the thankfull receiuing and vsing of his gifts doth adde greater measure thereof according to that of our Sauior e Mat. 25.29 To him that hath shall be giuen that is saith S. Austin f Aug. de doct Christ lib. 1. ca. 1. Dabitur habentibus id est cum benignitate vtentibus eo quod acceperââit To them that vse well that which they haue receiued yet that which is added is but g Joh. 1.16 grace for grace and h Fulgent ad Monim lib. 1. Dona sua donis suis reddit the rendring of one gift to another gift God himselfe giuing himselfe occasion by one gift of the bestowing of another As he giueth faith and to faith giueth that for which we beleeue as he giueth vs to pray and to our prayer giueth that for which we pray so in all the rest he giueth grace and giueth to vse well the grace that he hath giuen and to the well vsing thereof giueth also further measure and increase of grace that both in the gift and in the increase all prayse and glorie may redound to him The means in vs whereby this increase is wrought vnto vs is our faith which as it first receiueth the spirit so receiueth also the increase of it whilest by the growth thereof we grow more into Christ and thereby are more and more partakers of his life i Ambros in Luc. ca 11 li. 10. Mihi fide mea Sol ille coelestis vel minuttur vel âugetur That heauenly Sunne saith Ambrose is increased or diminished vnto me according to my faith Now theÌ to determine the point wherupon we are here to insist it is not whether inherent righteousnesse may be increased for that we denie not nor whether good workes be meritorious causes of the increase of it for that beoÌgeth properly to the question of merits but the question is whether in the increase of righteousnes which they tearme second iustification we grow to any such perfection as that thereby we may be found perfectly iust in the sight of God by vertue and force thereof to be accepted vnto euerlasting life 32. W. BISHOP M. Perkins pretends to proue that they are no cause of the increase of our iustice and yet frames not one argument directly to that purpose but repeates those obiections and proposeth them now at large which we made before against the first iustification the which although impertinent to this place yet I will solue them first and then set downe our owne We conclude that a man is iustified by faith without the works of the law Answer The Apostle there speaketh of the iustification of a sinner for he saith before that he hath proued both Iew and Greeke to be vnder sinne and that all haue sinned and need the glorie of God wherefore this place appertaines not vnto the second iustification and excludes only either works of the law as not necessary vnto the first iustification of a sinner against the Iewes who thought and taught them to be necessarie or else against the Gentils any worke of ours from being any meritorious cause of that first iustification for we acknowledge very willingly as you haue heard often before that euery sinner is iustified freely of the meere grace of God through the merit of Christ onely and without any merit of the sinner himselfe and yet is not a sinner being of years of discretion meerly passiue in that his iustificatioÌ as M. Perkins very absurdly saith for in their owne opinion he must beleeue which is an action and in ours not only beleeue but also Hope Loue and Repent and this kind of iustification excludeth all boasting in our soules as well as theirs For as they must graunt that they may not bragge of their faith although it be an act of theirs so necessarily required at their iustification that without it they could not be iustified euen so let them thinke of the rest of those good preparations which we hold to be necessarie that we cannot truly boast of them as though they came of our selues but we confesse all these good inspirations as all other good to descend from the bounteous liberalitie of the Father of lights and for the yeelding of our consent to them we can no more vaunt then of consenting vnto faith all which is no more then if a man be mired in a lake and vnable of himselfe to get out would be content that another of his goodnesse should helpe him out of it Yet obserue by the way that S. Paule forbiddeth not all glorying or boasting Rom. 5. For he glorieth in the hope of glory of the Sonne of God 2. Cor. 10. and in his tribulations Againe He defineth that we may glorie in measure and that he might glory in his power 2. Cor. 12. and that he was constrained to glory in his visions and reuelations So that a good Christian may glory in our Lord and in his heauenly gifts so it be in measure due season acknowledging them from whence they come But to boast and say that either God needed vs or that our good parts were cause that God called vs first to his seruice is both false and vtterly vnlawfull Ephes 2. So that by grace ye are saued through faith and that not of our selues it is the gift of God not of workes lest any man should boast himselfe is nothing against our doctrine of iustification Lib. 83 q. 76. but too too ignorantly or malitiously cited against it and not also with S. Augustin that faith is there mentioned to exclude all merits of our works which went before and might seeme to the simple to haue bene some cause why God bestowed his first grace vpon vs but no vertuous dispositions requisite for the better preparation
to the same grace and therefore very fondly doth M. Perkins inferre that in that sentence S. Paule speaketh of workes of grace because in the text following he mentioned good workes Whereas the Apostle putteth an euident distinction betweene those two kind of workes signifying the first to be of our selues the second to proceede from vs as Gods workmanship created in Christ Iesus and the first he calleth Works simply the second Good workes prepared of God for vs to walke in after our first iustification What grosse ignorance then was it to take these two so distinct manner of workes for the same and to ground himselfe so boldly vpon it R. ABBOT The question intended by M. Perkins is expresly propounded how farre foorth good workes are required to iustification namely before God which he determineth thus that they are required not as causes for which we are iustified either in the beginning of grace or in the proceeding thereof but onely as effects and fruites of iustification Which although it be implyed in that that before hath bene said of being iustified by faith alone yet neither as touching first nor second iustification is directly handled by M. Perkins but only in this place Here therefore he disputeth wholy as touching iustification before God that good workes concurre not as any causes thereof and bringeth his arguments directly to that point First the Apostle saith a Rom. 3.28 We conclude that a man is iustified by faith without the works of the law M. Bishop excepteth against this place as meant of the first iustification of a sinner not appertaining to the second iustification But we find but one iustification spoken of by S. Paule both beginning and continuing in faith for being still sinners so long as here we liue it must needes be that that which the Apostle saith of the iustification of a sinner must stil appertaine vnto vs and therfore that both firstly and lastly we are iustified by faith without the workes of the law And if there were any second iustification that which the Apostle saith must necessarily be taken to belong to it For he writeth these things to the Romaines to the Galathians which long before had beleeued and bene baptized and yet now still informeth them that their iustification is by faith without the works of the law still he saith b Gal. 2.21 If righteousnesse be by the law Christ dyed in vaine yea he proueth by the Prophets words not that the sinner onely but c Cap. 3.11 the iust shall liue by faith as Hierome mentioning out of the vulgar Latin translation of the Psalmes these words d Psal 55.7 vulg Lat. Pro nihilo saluos faciet eos He will saue them for nothing addeth e Hieron aduer Pelag. lib 2. Haud dubium quin iustos qui non proprio merito sed Dei salâaÌtur clementia No doubt but he meaneth the iust who are not saued by their owne merit but by the mercie of God But it is further to be noted that he bringeth in Abraham for an example of this iustification euen then when he had long bene the seruant of God and shewed singular deuotion and obedience vnto him He bringeth for another example the Prophet Dauid a man according to Gods owne hart who from his childhood had bene called of God yet now still acknowledging his blessednes to consist in the f Rom. 4.6 Lords imputing of righteousnesse without workes It is euident therefore that M. Bishops exception is vnsufficient and that not only at a mans first entraÌce into the state of grace which he calleth the first iustificatioÌ but afterwards also a man is iustified by faith without the workes of the law and therfore works can be no meritorious cause of any second iustification His acknowledgement that a sinner is iustified freely of the meere grace of God through the merit of Christ only without any merit of the sinner himselfe is a meere collusion and mockerie For if a man be iustified by workes then it is not by meere grace He saith g Sect. 21. before of the woman that washed the feet of Christ that her loue and other vertuous dispositions were causes why she was iustified and determineth still that hope feare repentance charitie concurre as causes thereof Yea but saith he they are no meritorious causes there is the merit of Christ onely and no merit of the sinner himselfe So then iustification is by workes but not by merits But we see the Apostle resolueth against workes of merits he saith nothing he speaketh of that that is not of that that cannot be workes there may be but merit there can be none as is afterwards to be declared See then the madnesse of these men the Apostle saith h Gal. 2.16 Ephes 2.9 Not by workes yes say they it is by works but it is not by merits the Apostle saith i Rom. 11.6 If it be of grace it is not of workes yes say they it is both by grace and by workes but it is not by merits Thus impudently they confront the Apostle and seek to tye vpon him a flat contradiction to that he saith They will seeme to vphold grace by excluding merit when as the Apostle testifieth they plainely ouerthrow it by affirming workes because as hath bene before alledged out of Austin grace is not grace in any respect except it be free in euery respect Yea neither do they wholly exclude merit but affirme the same k Bellar. de iust lib. 1. cap. 17. in some sort euen in their first iustificatioÌ as I haue before diuers times obserued out of Bellarmine Thus they play fast and loose and wold faine say but cannot well tell what to say With Pelagius they are ashamed to omit the grace of God and yet they so teach it as that they make it of no effect Now because our iustification is meerely by the gift of God therefore M. Perkins saith that the sinner in his iustification is meerely passiue meaning that we do nothing at all wherein consisteth any part of our righteousnesse with God M. Bishop saith that this is absurd because a man must beleeue and to beleeue is an action But it is absurd onely to an absurd and ignorant man who vnderstandeth not what he readeth To beleeue is an action but he hath had occasion enough to know and vnderstand if ignorance had not blinded him that we place no part of righteousnesse in the very act of faith but in the thing receiued thereby Christ onely is our righteousnesse and him we receiue by faith God iustifieth we are iustified God imputeth righteousnesse to vs it is imputed God then is the agent we the subiect whereon he worketh patients receiuers and no way workers of that which is our righteousnesse before God And to this his vnderstanding should leade him in that iustification which they maintaine For although they say that by faith hope charitie repentance which are actions they obtaine
but somewhat at least to the free will of man Againe it is not entirely the glorie of God that he respecteth but Å¿ Sest 2. the bringing of dignity vnto men as he hath before expressed Therfore albeit he will not haue a man boast and say that his good parts were the cause that God called him first to his seruice yet he maketh no exception but that a man may boast of the good workes that he hath performed in seruing him and may glory that his good parts therin are the cause why God adiudgeth heaueÌ vnto him as iustly deserued which is that against which the Scripture wholy driueth teaching vs to confesse that which Austin doth that t Aug Hypog lib 3. Intellâge in miseratione misericordiae non in factione meritorum animam coronari not for performance of merits but in mercy and louing kindnesse the soule of man is crowned and to say with Hilary u Hilar in Psal 135. Quòd sumus qui non fuimus quòd erimus quòd non sumus causam ââam non habet nisi misericordiae Dei That we are what we were not that we shall be what we are not it hath no other cause at all but onely the mercie of God Againe he will not haue vs boast and say that God needed vs for our selues but we must needes say with Tertullian x Tertul. aduer Hermog Nemo non eget eo de cuius vtitur There is none but needeth him of whose he vseth any thing Their doctrine of free will maketh God to stand in neede of vs because by it God bringeth not the worke of our saluation to passe but at our will It is in the power of our free will either to helpe it or hinder it either by admitting or reiecting the grace of God For the performance therefore of his purpose and promise God must stand in neede of our will to consent to his worke or else it succeedeth not For the auoiding of which absurdity we must confesse that God vseth nothing in vs for the effecting of our saluation but what he himselfe graciously worketh in vs. Our consenting our beleeuing our willing our working all is of God and nothing is there therein that we can call ours Now therefore it is plaine that M. Perkins did not ignorantly and maliciously as this ignorant wrangler speaketh but iudiciously and truly apply against them the place to the Ephesians y Ephe. 2.8 By grace ye are saued through faith not of your selues it is the gift of God not of workes least any man should boast Where the Apostle ascribing all to grace through faith in Christ taketh exception generally against works and giueth to vnderstand that they are effects not causes of saluation because God hauing first by faith put vs in the state of saluation doth consequently create vs anew in Christ Iesus vnto good workes M. Bishops exception is that the Apostle there excludeth onely the workes that be of our selues before we be iustified But that his exception is very vaine appeareth plainly by that the Apostle for reason of that that he saith Not of workes least any man should boast addeth in the next words For we are his workmanship created in Christ Iesus vnto good workes which God hath prepared for vs to walke in Where one way to vnderstand works in the one sentence which is to be proued and another way to vnderstand good workes in the other sentence which is the proofe is to make the Apostle to vtter as reasonlesse reasons as M. Bishops idle head is wont to do For what sence were it to say we are not saued by workes that are of our selues before we be iustified because we are Gods creation and workmanship in the good workes that we do after our iustification But the Apostles meaning is very euident we are not saued by any good workes that we do for our good workes are none of ours but they are his workmanship in vs by whom we are saued who hauing by his calling entitled vs to saluation hath prepared good workes as the way for vs to walke in to the same saluation It was not then M. Perkins ignorance to take two distinct manner of workes for the same but M. Bishops absurd shifting to make a distinction of workes there where the sequell of the text plainly conuinceth that there is no difference at all But we would gladly know of him to which manner of workes he referreth his vertuous dispositions To the latter he cannot because they proceede from vs as Gods workmanship created in Christ Iesus which we are not till we be iustified and they are for vs to walke in after our iustification If to the former then we see they are by the Apostle excluded from iustification So in neither place doth he say any thing of them and because he knew them not he hath wholy left them out He was vndoubtedly to blame to conceiue so little vertue in Maister Bishops vertuous dispositions as not to think them worth the speaking of But it is woorth the noting to what fashion he by this deuice hath hewed the words of the Apostle Not by workes least any man should boast that is not by workes that are of our selues but yet by vertuous good dispositions and workes of preparation which are partly of God and partly of our selues and yet as I haue before said they make the essentiall production of these workes of preparation to be onely of our selues because as yet there is z Coster Enchirid ca. 5. Hominis liberum arbitriuÌ auxilio Dei necdum inhabitantis sed moueÌtis adiuuantis se praparas ad iustificationem noÌ solum patiendo sed operando agendo no infused or inhabitant grace whence they should proceede and therefore out of their owne grounds it must follow that the same workes of preparation are here excluded by the Apostle But see the singular impudencie of this man who maketh S. Austin a witnesse of his vertuous dispositions who hath not in the place alledged by him so much as any seÌblance or shew for proofe thereof Note with S. Austin saith he that faith excludeth all merits of our works but no vertuous dispositions for preparatioÌ to grace Lewd Sophister where is that note found in S. Austine in what words is it set downe What still lye and nothing but lye S. Austine forsooth maketh the Apostle to exclude all merits of our workes which went before and might seeme to the simple to haue bene some cause why God bestowed his first grace vpon vs but not all workes for there are workes of preparation which Doctor Bishop no simple man I warrant you defendeth to be the cause why God bestoweth vpon vs his first grace Will he make S. Austine the author of so absurd and impious a glose S. Austine vnder the name of merits wholy excludeth workes vnderstanding by merits any thing going before iustification that should be vnto God a motiue or cause
to bestow his grace vpon vs as I haue shewed a Sect. 21. before Therefore he doth not direct the words of S. Paul onely against merits but simply against works that he affirmeth b August li. 83. quaest 76. Vt nemo meritu priorum bonoruÌ operuÌ arbitrotur se ad donum iustificationis peruenisse Dicit posse homineÌ sine operibus praecedentibus iustificari per fideÌ Dicit de operibus quae fidem praecedunt a man to be iustified without workes precedent or going before that he teacheth that not for any good worke past a man attaineth to the iustification of faith that a man is not iustified by workes that go before faith meaning by faith not a faith which is before iustification but the faith in which our iustification is begun as appeareth very plainly by that that he saith in another place c Jdem de verb. Apost ser 16. Si iustitiae nihil habemus nec fidem habemus Si fideÌ habemus iam aliquid habemus iustitiae If we haue no righteousnesse we haue no faith but if we haue faith we haue also some part of righteousnesse alreadie And thus perpetually he excludeth all workes going before iustification from being any causes thereof and still maketh iustification the beginning of all good workes so as that d Idem epist 46. Sine illa cogitare aliquid vel agere secunduÌ Deum vlla ratione omninò noÌ possumus without the grace of God which with him is no other but the grace e Epist 105. Istam gratiam commendat Apostolus qua iustificati sumus vt homines iusti essemus whereby we are iustified we can in no sort thinke or do any thing according vnto God Of M. Bishops vertuous dispositions before iustification he neuer speaketh word nor euer giueth intimation of any such nay he condemneth the Pelagians for affirming the same as we haue seene in the question of f Sect. 5. Free will 33. W. BISHOP Now to his second reason If you be circumcised Gal. 5. you are bound to the whole law Hence thus he argueth If a mân will be iustified by workes he is bound to fulfill the whole law according to the rigour of it That is Paules ground But no man can fulfill the law according vnto the rigour of it ergo No man can be iustified by workes He that can apply the text prefixed vnto any part of the argument Erit mihi magnus Apollo Saint Paul onely saith in these words That if you be circumcised yee are bound to keepe the whole law of Moses Maister Perkins That if a man will be iustified by workes he must fulfill the rigour of the law Which are as iust as Germains lips as they say But M. Perkins sayes that it is Saint Paules ground but he is much deceiued for the Apostles ground is this That circumcision is as it were a profession of Iudaisme and therefore he that would be circumcized did make himselfe subiect vnto the whole law of the Iewes Of the possibilities of fulfilling the law because M. Perkins toucheth so often that string shall be treated in a distinct question as soone as I haue dispatched this R. ABBOT The force of the sentence alledged that a Gal. 5.3 he that is circumcised is bound to keepe the whole law dependeth vpon the verse going before and that that followeth after He saith before b Ver. 2. If ye be circumcised Christ shall profit you nothing by one particular giuing to vnderstand what was to be conceiued of the rest that c August cont Faust Man lib. 19. cap. 17. Certa pernicies si in huiusmodi legis operibus putareÌt suam spem salutemque continerâ it was certaine destruction for them to thinke that their hope and saluation was contained in such workes of the law because thereby they were secluded from hauing any benefit in Christ Which as he hath namely spoken of circumcision as being a speciall matter then spoken of so he saith it in the verse after of the whole law d Ver. 4. Ye are abolished from Christ whosoeuer are iustified by the law ye are fallen from grace If then in any part of the law a man seeke to be iustified he is thereby voided of the grace of Christ Being abandoned from Christ and his grace he hath no meanes of iustification and saluation but by the law He cannot be iustified by the law but by perfect obseruing of it because it is said e Cap. 3.10 Cursed is euery man that continueth not in all things that are written in the booke of the law to do them What then is said of circumcision belongeth to all the workes of the law He that seeketh to be iustified by the workes of the law he is bound fully and perfectly to obserue the same and if he be any where a trespasser he cannot be iustified by the law And rightly doth M. Perkins say that this is the ground of that which the Apostle saith of circumcision as he shall well perceiue that obserueth how through the whole Epistle he disputeth generally against iustificatioÌ by the law to disprooue the doctrine of the false Apostles vrging for iustification circumcision and other ceremonies of the law Therefore in the words alledged this argument is implied He that wil be iustified by the law is bound to fulfill the whole law He that seeketh to be iustified by circumcision seeketh to be iustified by the law he is therefore bound to the perfect obseruation of the whole law As for that which M. Bishop saith that circumcision is as it were a profession of Iudaisme it is a very idle and sleeuelesse answer For what is Iudaisme but a profession of iustification by the law the Iewes f Rom. 932. seeking righteousnesse not by faith but as it were by the workes of the lâw Circumcision therefore is a profession of iustification by the law against which the Apostles ground is as hath bene said that he that professeth to be iustified by the law doth tie himselfe to obserue it without any breach being by the law guilty of death if he be found to transgresse in any sort Now that there is no ablenesse in vs to fulfill the law so as to be iustified thereby it shall appeare God willing in the place where Maister Bishop promiseth to treate thereof 34. W. BISHOP M. Perkins third argument Election to saluation is of grace without workes wherefore the iustification of a sinner is of grace alone without workes because election is the cause of iustification Answer That election is of grace without workes done of our owne simple forces or without the workes of Moses law but not without prouision of good works issuing out of faith and the helpe of Gods grace as shall be handled more largely in the question of merits R. ABBOT Here M. Bishop to answer the argument auoucheth a plaine point of Pelagianisme that Gods election is vpon foresight of our good workes directly
Iustification as M. Perkins saith we make but one but yet we make degrees of sanctification not euill worse and worst as this cauiller fondly dreameth but good and better and best according to the measure of Gods spirit bestowed vpon vs but yet so as that to the good better and best that is in this life there cleaueth a blemish and staine which would cause the worke to be condemned but that it is graciously accepted and the imperfection thereof mercifully pardoned for Christes sake as shall appeare in the handling of that matter He calleth the affirming of one iustification perfect at first and not after to be lost an absurd position but it is not absurd but to absurd men to whom the truth it selfe is absurd There is in the sight of God but one iustification onely by faith in Christ vnder the couerture whereof we stand thenceforth acceptable vnto God both in our persons and in our workes of obedience vnto euerlasting life In that sence as to present vs iust before God there is no other iustification That that is further is but declaratiua a iustification so called whereby we are iustified and declared to be iustified men The true iustification properly so called cannot be lost because a Rom. 8.30 whom God iustifieth he also glorifieth nor increased because the righteousnesse of Christ is alwaies vniforme and alike By this righteousnesse being the same to all all are equally righteous but by the different grace of sanctification in inherent righteousnesse some are more righteous some lesse and if Iouinian maintained the contrary he erred and therefore those Fathers whom M. Bishop citeth do not course vs at all but say the same that we do and we that they neither is it any other but his grosse ignorance so absurdly to mistake one thing for another We say that there is equality of righteousnesse in one respect and he bringeth the Fathers affirming against Iouinian what we coÌfesse that there is difference of righteousnesse in another respect According to that former righteousnesse by imputation of the merit and obedience of Christ a man is as righteous the first day of his conuersion as he is in the end of his life howsoeuer as touching sanctification and inherent righteousnesse he grow much and therin be renewed from day to day 36. W. BISHOP First that of the Reuelations Let him that is iust be yet iustified or as your text hath it He that is righteous Cap. 22. let him be more righteous and that of feare not to be iustified euen vntill death Eccles 18. do conuince that there are more iustifications then one and that a man may increase in iustification and righteousnesse vntill death Which is confirmed where it is said That the path of a iust man proceedeth Prou. 4. as the light doth vntill it be perfect day which is degrees more and more And S. Paule teacheth the same where he saith to men that giue almes plentifully That God will multiply their seed 2. Cor. 9. and augment the increases of the fruites of their iustice Further S. Iames doth most effectually proue this increase of righteousnesse and the second iustification in these words Abraham our father was he not iustified by workes Cap. 2. offering Isaac his sonne vpon the altar That he speaketh of the second iustification is euident for Abraham was iustified before Isaac was borne as it is most manifest by the Scripture it selfe and by that heroicall act of not sparing his onely and intirely beloued Sonne his iustice was much augmented Gen. 15. Rom. 4. And the Apostle himselfe seemeth to haue foreseene all our aduersaries cauillation and to haue so long before preuented them First that common shift of theirs that this worke was a signe or the fruite onely of his faith and no companion of it in the matter of iustification is formally confuted for the holy Ghost speaking distinctly of both his faith and worke and ioyning them both in this act of iustification attributeth the better part of it vnto his worke thus Seest thou that faith did worke with his workes and by the workes the faith was consummate and made perfect Which he doth after fitly declare by a similitude comparing faith to the body and good works to the soule which giue life and lustre to faith otherwise faith is of litle value and estimation with God Which S. Paule also teacheth at large among other speeches including this That if he should haue all faith 1. Cor. 13. and wanted charitie he were nothing And comparing faith and charitie together defineth expresly that charitie is the greater vertue which charitie is the fountaine of all good workes And so by this preferring these works of charity before faith he doth stop the other starting hole of the Protestants that Abraham forsooth was iustified before God by onely faith but was declared iust before men by his works For if God esteeme more of charity then of our faith a man is more iustified before God by charity then by faith Againe in the very place where this noble fact is recorded to shew how acceptable it was to God himselfe it is said in the person of God Gen. 22. Now I know that thou louest me and to conuince all obstinate cauilling is it not said that his faith did in this very fact cooperate with his workes and that the worke made his faith perfect which coniunction of both of them together doth demonstrate that he speaketh of his iustification before God adding also That he was therefore called the friend of God which could not haue bene if thereby he had bene onely declared iust before men and thus doth S. Augustine reconcile the two places of the Apostles S. Paul and S. Iames which seeme contrary S. Paul saying that a man is iustified by faith without workes and S. Iames that a man is iustified by workes and not by faith onely That S. Paul speaketh of works which go before faith such as we of our owne forces without the helpe of grace are able to do and such he saith not to deserue our first iustification But S. Iames disputeth of workes which follow faith and issue out of our soules now garnished will grace and such he holdeth vs to be iustified by Lib. 83. Quest q. 76. Ser. 16. de verb. Apost that is made more and more iust See the place He saith directly that we are iustified and that this iustice doth increase whiles it doth proceede and profit R. ABBOT The exhortation of S. Iohn is that he that hath walked in righteousnesse and innocencie and thereby approoued his profession of the faith of Christ should still continue his course and go forward to iustifie and approoue himselfe to the consciences of all men by the same vertuous and godly life The words haue their reference to outward conuersation iustification is to be vnderstood of the same that S. Iames speaketh of and that is before men and in
example of outward life To inward holinesse and purity the other part of the sentence is to be referred He that is holy let him be sanctified still that is let him adde to his sanctification let him be more and more renewed let him still be a Ephe. 4.22.24 putting off the old man and putting on the new let him still b 2. Cor. 7.1 clense himselfe from all defilement of the flesh and of the spirit and finish or perfect his sanctification in the feare of God S. Iohn would not by both those speeches import one thing therfore seeing the latter without doubt importeth inward righteousnesse the other must needs be applied to outward workes As for that of Ecclesiasticus it is nothing to vs who admit no canonicall authority of that booke yet it prooueth nothing for M. Bishop nor against vs the words truly translated being these c Eccles 18.21 deferre not till death to be iustified that is put not off till death to repent to seeke forgiuenesse of thy sinnes according to that which in the former verse he hath said d Ver. 20. Humble thy self before thou be sicke whilest thou maiest yet sinne shew thy conuersion Here is nothing at all to prooue two iustifications in that sence that we here speake of as whereby a man being first iust becoÌmeth more iust before the iudgement seat of God Increase growth of inherent righteousnesse we ackowledge and require in all faithfull Christians and his paines is idlely bestowed in the proofe thereof We know what our Sauiour saith e Iohn 15.2 Euery one that beareth fruit in me the Father purgeth that he may bring forth more fruit what S. Peter exhorteth f 2. Per. 3.18 to grow in grace and in the knowledge of our Lord and Sauiour Iesus Christ We teach men to say with S. Paul g Phil. 3.12 Not as though I had already attained or were already perfect but one thing I do I forget that which is behind endeauour my selfe to that which is before and follow hard towards the mark c. We teach with S. Bernard h Bernard in Purif ser 3. In viae vitae non progredi est regredi In the way of life not to go forward is to go backward and againe i Epist 123. Nolle proficere est deficere not to increase is to decrease k Epist 91. Vbi incipis noâe fieri melior ãâã etiâm dâsinis esse iââus where a man beginneth not to care to be better there he giueth ouer being good at all He need not therefore to prooue this matter vnto vs who teach it much more faithfully carefully then they do The place of Iames prooueth no other iustification but what we confesse that is an approouing declaring of his faith and iustification His works are a testimony that the Scripture hath truly rightly said of him l Iam. 2.23 Abraham beleeued God and it was imputed vnto him for righteousnes Now M. Bishop should haue told vs in what other meaning it can be taken that S. Iames saith that in his workes the Scripture was fulfilled that saith Abraham beleeued God and it was imputed vnto him for righteousnesse For if his workes were but the fulfilling of that Scripture how absurdly doth Maister Bishop go about to prooue in his workes an augmentation of that which by that Scripture is imported formerly to be done If his workes were but the fulfilling of that that was said of his iustification before how doth he thereby seeke to proue a second iustification Now the former testimonie of his iustification is to be considered which was long after Gods first calling of him m Gen. 12. seq when he had shewed his singular faith and obedience vnto God in going out of his owne country at the word of God when he had long called vpon the name of the Lord built many altars vnto him done him much seruice when he had long trauelled from place to place vnder his protection For after all this yet was he not iustified by his workes but onely of his n Gen. 15.6 beleeuing the Lord it is testified that it was imputed vnto him for righteousnesse We would haue M. Bishop to tell vs whether Abraham before the time that this testimonie was giuen him were a iustified man or not he cannot deny it because Abraham had done many good works and he hath before said that there can be no good workes before the first iustification If he were iustified before then it appeareth that to a man already iustified not his workes but his faith is counted for righteousnes and because it cannot be thought that by one meanes he was iustified before and by another now it must needes be that as before to be iustified so now still being iustified his faith is counted to him for righteousnesse according as it is written o Hab. 2.4 The iust shall liue by faith Now if after he were iustified he did continue stil to be iustified by faith then to speake properly as we do of iustification in the sight of God there is one onely iustification whereby a mans p Rom. 4 5. faith is imputed to him for righteousnesse as the Apostle speaketh It must needes therefore follow that S. Iames speaketh of iustification in some other meaning then the Apostle S. Paule doth what that meaning is let him learne not of vs but of the auncient Church q Phot. apud Oecum in Rom. cap. 4. Non habuit Abrahâm opera absit Opera siquidem habuit vt si cum hominibus qui simul cum eo versabantur fuisset in iudicio constitutus facilè iustificatus fuisset illisque antepositus verum vt coram Deo ex suis operibus iustificaretur tanquam dignus aequalis sese praebens dignitatis cum ea quae inde praebebatur beneficentia dono nequaquam fuisset illam assecutus Vnde ergo bâ dignus est habituâ ex sola fide c. Solutio patet ex bu quomodo hiâ quidem Paulus ex fide ait iustificatum fuisse Abraham diuus autem Iaâobus ex operibus Had Abraham no workes saith Photius God forbid Verily he had workes so as that if he had bene brought in iudgement with the men with whom he liued he had easily bene iustified and preferred before them but that by his workes he should be iustified before God as worthie of the dignitie kindnesse and gift that was yeelded vnto him he would neuer haue attained to it but he had it by faith onely Hereby saith he the resolution is manifest how Saint Paule saith that Abraham was iustified by faith and Saint Iames that he was iustified by workes Here is a plaine distinction and difference deliuered that Saint Paule saith that by faith only a man is iustified before God but that it is before men with men that S. Iames meaneth a man is iustified by workes And this
Oecumen in Iac. ca. 2. De simplici assensu fideÌ dicere solemus c. Rursum coÌsecutionem ex affectu procedeÌtem cum firmo assensu nomine fidei vocamus bare assent of the vnderstanding and there is a faith that implyeth the affection of the heart and will There is a faith whereby m Iohn 3.15 he which beleeueth shall neuer perish and there is a faith whereby some n ââk 8.13 beleeue for a time and in time of temptation go away There is a faith which the world o 2. Tim. 2.18 destroyeth and there is p 1. Iohn 5.4 a faith which is our victorie whereby we ouercome the world According to these differences there is q Iam. 2.14 a faith without workes and there is r Gal. 5.6 a faith which worketh by loue We affirme then of the faith of the elect whereby we beleeue in God to which the promise of iustification and eternall life is made that it is a faith which cannot be separated from charity and good workes but wheresoeuer it is there is infallibly ioined with it the loue of God bringing forth Å¿ Phil. 1.11 the fruites of righteousnesse which are by Iesus Christ to the glory and praise of God Now as touching this faith M. Bishops arguments must be vnderstood or else they are nothing against vs and being so vnderstood a man would wonder that a wise man should shew so much folly to bring arguments so impertinent and friuolous as he hath done The first is taken from the words of reprobate hypocrites who t Mat. 7.22 at that day shall say vnto Christ Lord Lord haue we not prophecied in thy name c. to whom he shall professe saying I neuer knew you depart from me ye workers of iniquity They shall say Lord Lord therefore they beleeued in Christ and were perswaded assuredly that they were of the elect the conclusion as well agreeing to the antecedent as a goose feather to a foxes taile It is to be noted that faith is grounded vpon the word of God and the thing which it beleeueth is that that God hath said Thus the Apostle telleth vs that u Rom. 10.17 faith is by hearing and hearing by the word of God and therefore calleth the word of God x Ver. 8. the word of faith because that is the obiect and matter of faith Whatsoeuer we conceiue towards God beside the word of God it is opinion imagination presumption but faith it is not Now the word of God denounceth that x Psal 11.6 the soule of the Lord hateth them that loue iniquitie that y Psal 92 9. all the workers of iniquity shall be destroied that Christ shall say to them at the last day Depart from me ye workers of iniquitie If then there be no faith but by the word of God and the word of God denounce destruction to the workers of iniquity how can it be said that the workers of iniquitie haue faith to perswade themselues assuredly that they are of the elect S. Austine saith z Aug. de verb. Dom. ser Qui fidem hâbet sine spe dilectione ChristuÌ esse credit non in Christum credit He who hath faith without hope and charity beleeueth that Christ is but he beleeueth not in Christ For a Cyprian de simplic praelat Credere se in Christum quomodo dicit qui non facit quod Christus facere praecepit how doth he say that he beleeueth in Christ saith Cyprian who doth not what Christ hath commanded vs to do How then doth M. Bishop say that these beleeue in Christ in whom he confesseth there is no charity no loue to Christ to do those things which he commandeth They of whom Christ speaketh as the words very plainly import are heretikes schismatikes false Apostles false teachers yea and such also as though they preach the truth of Christ yet preach it not truly sincerely but b Phil. 1.15.18 of enuie and strife and vnder a pretence who vnder the name of Christ c Gap 2.21 seeke their owne and not that that is Christs making the word of God to serue them themselues not seruing it vsing the Gospell for their purpose when they haue no true purpose for the Gospel d Psal 50.16.17 taking the testament of Christ in their mouthes but hating to be reformed thereby e Tit. 1.16 professing to know God when by their deeds they deny him To the name of Christ euen in the mouthes of such wicked men God somtimes doth that honour as that miracles are done thereby diuels are cast out great effects are wrought wherin they much glory in respect thereof assume much vnto themselues These in the end not of faith but for feare wheÌ they shal see that which they beleeued not that f Phil. 3.19 damnation is their end shall in perplexity of mind cry vnto Christ whoÌ before they regarded not and therefore by him now shall be reiected Of such though professing to know God and prophecying in the name of Christ yet the Apostle saith as the vulgar Latine translateth and as the word well beareth that they are g Tit. 1 16. vnbeleeuers yea as Thomas Aquinas expoundeth it h Thom. Aquin. in Tit. 1. lect 4. Non apti ad credendum not fit to beleeue And if they be vnbeleeuers why doth M. Bishop say they haue faith or if they haue faith why doth the Apostle say that they are vnbeleeuers Surely they that beleeue destruction to be the end of the works of iniquity will be carefull to auoid the same Cyprian truly saith i Cyprian de simplic praelat Metueret conscientiae nostra si crederet quia non credit omnino nce metuât si autem crederet caueret Si caueret euaderet Our conscience would be afraid if it did beleeue because it beleeueth not therefore it feareth not If it did beleeue it would take heede and if it did take it should auoide or escape namely the punishments to come whereof he speaketh in that place The cause why men k Heb. 4.2 profit not by the word of God is because it is not mingled with faith in those that heare it Where there is faith men profit by it and it is the l 2. Cor. 2.16 sauour of life vnto life but where faith is wanting it commeth to passe which Ambrose saith m Ambros in 1. Thess ca. 4. TraÌseunt hinc in gehennam vt ediscant verum esse quod credere noluerunt They go from hence to hell that there they may learne that that is true which here they would not beleeue Thus it commeth to passe with them of whom M. Bishop here speaketh who either preach their owne deuices vnder the name of Christ or mingle not that with faith in themselues which they preach to be beleeued of other men There is not so much as one word in the text whence he should conclude that
euer they were endued with true faith The next of his arguments is taken from the man that came to the wedding n Math. 22.11 not hauing on a wedding garment This argument he handleth very learnedly First he saith that this man had faith which because he knew we would denie therefore for proofe thereof he addeth that else he had not bene admitted to the table which signifieth the sacraments But this needeth as much proofe as all the rest nay it cannot be prooued at all For men are admitted to the sacraments by men and they are admitted for profession of faith when they that admit them cannot tell whether they haue faith or not For as Hilary saith o Hilar. in Mat. ca. 22. In fallendis hominibus plurimum artis solet habere simulatio Et paulò post Humana simplicitas difficilè fraudulentiam simulatae mentis intelligit hypocrisie is wont to vse much art to deceiue men and humane simplicity hardly perceiueth the fraud of a dissembling mind Many pretend that which is not in them and make profession of faith with the mouth when in the heart they haue no faith at all p Aug. in Psal 7. Postquam in tanto culmine nomen coepit esse ChristianuÌ creuit hypocrisis id est simulatio eorum qui nomine Christiano malunt hominibus placere quà m Deo Since the name of Christianity hath begun to be in so high regard the hypocrisie of men hath increased that is the dissembling of them who by bearing the name of Christians regard more to please men then God Now sith all these are admitted to the sacraments and yet q 2. Thess 3.2 Tho. Aqui. ibid. Licet videantur habere eam non tamen habent veram all haue not faith it followeth not that because men are admitted to the sacraments therefore they haue faith nay it is a very ridiculous and childish proofe Wherefore as it is said that this man wanted charity so we say that he wanted also faith and so M. Bishop is become as wise a man as he was before Let him then expound the wedding garment to be charity it shall hurt vs nothing For we will answer him that he wanted the wedding garment of charity because he wanted faith for had he had true faith he should also haue had loue because r Gal. 5.6 faith worketh by loue But the wedding garment is as well faith as loue It is indeed Iesus Christ himselfe of whom the Apostle saith Å¿ Rom. 13.14 Put ye on the Lord Iesus Christ and againe t Gal. 3.27 so many as are baptized into Christ haue put on Christ Him we put on first by faith thereby making him ours and applying to our selues the benefit of his redemption that appearing before God in the scarlet garment of his obedience to bloudshed death we may by forgiuenes of sinnes be accepted for his sake thenceforth the residue of our spirituall attire may be put vpon vs whilest in putting on Christ we put on u Ephe. 4.24 the new man which according to God is created in righteousnes holinesse of truth whilest we x Col. 3.12 put on the bowels of mercie kindnesse humblenesse of mind meekenesse long suffering whilest by growing and increasing we are still y 1. Thess 5.8 putting on the brestplate of faith and loue and the hope of saluation for an helmet Thus Chrysostome truly and rightly saith that z Chrysost Op. imperf hom 44. Nuptiale vestimentum est fides veraquae est per Iesum Christum iustitia eiuâ c. the wedding garment is true faith which is by Iesus Christ and the righteousnesse thereof or his righteousnesse And thus Ferus one of M. Bishops owne Doctors hath taught vs that the wedding garment which is Christ is put on two manner of waies a Perus in Mat. cap. 22. Primo internè per fideÌ cum peccatu tuis superinduu Christi iustitiaÌ c. Deinâe cùm externè charitatem eius aemulaeris first inwardly by faith when vpon our sinnes we put on his righteousnesse then outwardly when we imitate his loue The place which he alledgeth out of the Reuelation containeth nothing to the contrary b Apoc. 19.8 The fine linnen wherewith the bride and spouse of Christ is araied is * ãâã ãâã ãâã ãâã ãâã the righteousnesses of Saints for so is the word in the plurall number Here is then first c Rom. 4.5.11 the righteousnesse of faith fully perfect in the bloud of Christ by the imputation of his obedience and merits and secondly the righteousnesse of good works and inward conformity vnto God begun in this life and fully to be perfected at the resurrection of the dead when Christ shall make his Church d Ephe. 5.27 a glorious Church not hauing spot or wrinkle or any such thing but to be holy and without blame But the exception which he maketh why faith can be no part of this wedding garment is worthy to be noted He hath before told vs that the wedding supper importeth the Sacraments the vse whereof is onely in this life and here saith that faith cannot be the wedding garment because faith remaineth not after this life How many mile to London a poke full of plummes But howsoeuer that be his wisedome might conceiue that since the last iudgement dependeth respectiuely vpon that that hath bene precedent in this life therefore as with him the righteousnesse and good workes of the Saints which they haue wrought here are their wedding garment for the last day so we may also truly say that the faith whereby in this life we beleeue in Christ shall be our wedding garment then when as Saint Peter saith e 1. Pet 1â we shall receiue the end of our faith which is the saluation of our soules He alledgeth Hierome for his purpose very falsly or at leastwise very vainely The words of Hierome are these f Hieron in Math. cap. 22 Vestis nuptialis praecepta sunt Domini opera quae complentur ex lege EuaÌgelio nouique hominis efficiunt vestimentum The wedding garment are the commandements of the Lord and the workes which are made vp of the law and the Gospell and do make the garment of the new man Why doth he alledge these words to exclude faith froÌ being a part of the wedding garment when as one of the commandements of the Lord as S. Iohn telleth vs is this g 1. Iohn 3.23 that we beleeue in the name of his sonne Iesus Christ when as h Iohn 6.29 this is the worke of God as our Sauiour saith that is a worke that God hath commaunded and wherein he is pleased that we beleeue in him whom he hath sent when as the workes that are made vp of the law and the Gospell consist not onely in charitie but in faith also I stand not vpon the rest of the testimonies which he bringeth for
though any do by occasion name charitie for the wedding garment as men by diuers occasions speake diuersly thereof yet no man was euer so absurd as expresly to exclude true faith from being one part of it as M. Bishop doth And if any do speake sometimes of a faith without charitie and fruites of good workes they speake thereof as we do as being onely a bastard faith a false and fained faith an idle outward receiuing and professing of the faith or doctrine of faith not that true faith which the Apostle speaketh of to which he assigneth our iustification in the sight of God The like foolish argument he maketh from the i Mat. 25.1 foolish virgins he may well call it the like because indeed they are all naught They had faith saith he true but they had not true faith they had not that faith which the Apostle speaketh of wherein our iustification is affirmed to consist For of that faith the Protestants say truly that it cannot be lost because God hath made vnto it the promise of eternall life and therefore Christ prayeth for it that it may neuer faile They had a forme or shew of faith as they had k 2. Tim. 3.5 a forme or shew of godlinesse but neuer knew the power thereof His tale of perfection is an idle dreame as we shall see hereafter if God will As for them that apply this text to the profession of virginitie they do apparent wrong therein the very text it selfe giuing to vnderstand that therby is described the kingdome of heauen by which in these parables euery where is vnderstood the whole state of the outward and militant Church professing to seeke the kingdome of heauen To take it otherwise is to offer violence to a very plaine and manifest text Vnder the name of Virgins all are comprehended who by profession and promise of faith and baptism haue vndertaken to be l 2. Cor. 11.2 virgins that is entire and faithfull vnto Christ By the lampe is imported that outward profession to men the oyle signifieth true faith and a good conscience inwardly to God Howsoeuer the lampes of foolish virgins of idle and emptie professors giue them credit with men so as that they are not barred from the companie and conuersation of the wise yet in the sleepe of death they shall go out and shall not serue to light them to go to God then shall they too late seeke and wish for that the oportunitie whereof before they carelesly omitted Then shall they cry Lord Lord as the other did before but it shall not boot them to cry when the doores shall be shut against them Thus doth Christ giue the same to vnderstand of hypocrites in generall which before he had done of hypocriticall and false teachers and what he saith here he expresseth more fully by the other Euangelist that when they shall cry m Luk. 13.25 Lord Lord open to vs and Christ shall answer vnto them I know you not whence you are then they shall begin to say We haue eaten and drunke in thy presence and thou hast taught in our streets Where we see them pleading that they haue heard Christ preach and they haue bene partakers of his Sacraments but they cannot plead for themselues that they haue beleeued in him therfore he shall answer theÌ again I tell you I know ye not whence ye are depart from me ye workers of iniquitie His fourth argument is of n Ioh. 12.42 many amongst the chiefe rulers of the Iewes who beleeued in Christ but yet confessed him not because of the Pharisees lest they should be cast out of the synagogue for they loued the praise of men more then the prayse of God Here we see faith indeed as he saith but we see no necessitie that faith should be vnderstood here to be without charitie Here is weake faith and weake loue too much yet entangled and tyed in the nets of carnall and earthly respects but he hath no ground to affirme that there is no loue Yes saith he for charity prefers the glory and seruice of God before al things in the world whereas these men were afraid to confesse Christ Indeed o 1. Ioh. 4 18. perfect charitie casteth out all feare and perfect faith breedeth perfect charity but there is a beginning of true faith and loue which being yet little and weake and hauing not yet ouermastered all worldly regards is for a time timorous and fearefull to confesse Christ yet groweth to strength by litle and little till it resolue to cleaue vnto him with losse of all other things Such was the faith of Nicodemus and Ioseph of Arimathea who were two of these chiefe rulers the one p Ioh. 3.2 coming to Iesus by night the other a disciple also q Cap. 19.38 but secretly for feare of the Iewes who yet afterwards being stirred vp with those things which they beheld saw in the death of Christ more boldly shewed themselues in his behalfe and in the end forsooke all for the following of his seruice In the meane time they shewed loue also to Christ though weakly r Cap. 7.50.51 the one in speaking in his behalfe Å¿ Luk. 23.51 the other in withholding his consent from the counsell and deed that was acted against Christ both in yeelding themselues to be his disciples and to be instructed by him Such was the faith and loue of the Apostles themselues who were euery while affrighted and in his greatest distresse t Mat. 26.56 all forsooke him and fled But he that u Cap. 12.20 breaketh not the brused reed nor quencheth the smoaking flaxe till he bring foorth iudgement into victorie wheresoeuer he seeth true faith and vnfained loue though yet weake and feeble watereth and cherisheth and vndersetteth the same that it may grow to strength x Aug. in Ioan. tract 53. Videte quemadmodum Euangelista notauerit improbauerit quâsdam ques tamen in eum credidisse dixit qui in hoc ingressu fidei si proficerent amorem quoque humanae gloriae proficiendo superarent The Euangelist saith S. Austin noteth and reproueth some of whom notwithstanding he saith that they did beleeue in Christ who if they did grow forward in this beginning of faith wold by growing forward ouercome the loue of humane glory which the Apostle had ouercome who saith God forbid that I should reioyce but in the crosse of our Lord Iesus Christ This growth there is wheresoeuer there is true and vnfained faith and because it cannot grow without loue it groweth to the ouercoming of all contrarie loue til it cleaue wholy vnto God Thus the Gospel expresly teacheth concerning some of these chief rulers and we cannot doubt but that the like befell in the rest of them that did truly beleeue in Christ They beleeued but their faith was weake and their loue was according to their faith til increase of faith brought further strength of loue and they learned by faith
and loue to preferre the seruice of Christ before all the glory of this world Albeit it is not to be omitted that S. Iohn somtime following the Hebrew phrase vseth the terme of beleeuing in Christ abusiuely applying it to them who by the miracles of Christ and his manifest declaration of the truth were conuicted in conscience to acknowledge him to be of God but yet did not at all in their hearts submit themselues vnto him Thus he saith in another place that y Ioh. 2.23 many beleeued in the name of Christ when they saw his miracles which he did to whom yet he did not commit himselfe because he knew what was in them Thus might it be said of some of those chiefe rulers that they beleeued in Christ that is were perswaded in their minds that he spake the truth but yet preferring their credit and reputatioÌ with men gaue no regard vnto it But that there is another manner of beleeuing in Christ which is that wherof we speake not incident to them who coÌtinue wholy possessed with such respects Christ himself sheweth saying z Ioh. 5.44 How can ye beleeue which receiue honor one of another seek not the honor that cometh of God alone They might therfore in some meaning be said to beleeue in Christ when yet they had no true faith which as appeareth by these words cannot be separated from loue and seeking of the honour that cometh of God alone which wheresoeuer it is begun beginneth to looke vnto God and winding by degrees out of all other regards yeeldeth it selfe entirely to follow him Therfore the distinction of faith being obserued which the Scripture it selfe enforceth vpon vs M. Bishop hath yet alledged nothing to proue that true faith and charitie may be diuided or that any man may be said truly to beleeue in whom there is not also loue to righteousnesse and good works 51. W. BISHOP Cap. 2. 5 This place of S. Iames What shall it profit my brethren if any man say that he hath faith but hath not works what shall his faith be able to saue supposeth very plainly that a man may haue faith without good workes that is without charitie but that it shall auaile him nothing Caluin saith that the Apostle speakes of a shadow of faith which is a bare knowledge of the articles of our Creed but not a iustifying faith Without doubt he was litle acquainted with that kind of faith by which Protestants be iustified but he directly speakes of such a faith as Abraham was iustified by saying That that faith did worke with his works and was made perfect by the workes Was this but a shadow of faith But they reply that this faith is likened vnto the faith of the Diuell and therefore cannot be a iustifying faith that followeth not for an excellent good thing may be like vnto a bad in some things as Diuels in nature are not onely like but the very same as Angels be euen so a full Christian faith may be well likened vnto a Diuels faith when it is naked and voyd of good works in two points first in both there is a perfect knowledge of all things reuealed secondly this knowledge shall not stead them any whit but only serue vnto their greater condemnation because that knowing the will of their master they did it not And in this respect S. Iames compareth them together now there are many points wherein these faiths do differ but this one is principall that Christians out of a godly and deuout affection do willingly submit their vnderstanding vnto the rules of faith beleeuing things aboue humane reason yea such as seeme sometimes contrary to it But the diuell against his will beleeues all that God hath reuealed because by his naturall capacitie he knowes that God cannot teach nor testifie any vntruth Againe that faith may be without charitie is proued out of these words of the same 2. chapter Euen as the body without the spirit is dead so also faith without works is dead Hence thus I argue albeit the body be dead without the soule yet it is a true natural body in it selfe euen so faith is perfect in the kind of faith although without charity it auaile not to life euerlasting Lastly in true reason it is manifest that faith may be without charity for they haue seuerall seates in the soule one being in the will and the other in the vnderstanding they haue distinct obiects faith respecting the truth of God and charity the goodnesse of God Neither doth faith necessarily suppose charity as charity doth faith for we cannot loue him of whom we neuer heard Neither yet doth charity naturally flow out of faith but by due consideration of the goodnes of God and of his benefits and loue towards vs into which good and deuout considerations few men do enter in comparison of them who are led into the broad way of iniquity through their inordinate passions This according to the truth and yet more different in the Protestants opinion for faith layes hold on Christs righteousnes receiues that in but charity can receiue nothing in as M. Perkins witnesseth Pa. 85. but giues it selfe forth in all duties of the 1. and 2. Table Now sir if they could not apply vnto themselues Christs righteousnes without fulfilling all duties of the 1. and 2. Table they should neuer apply it to them for they hold it impossible to fulfill all those duties so that this necessary lincking of charity with faith maketh their saluation not only very euill assured but altogether impossible for charity is the fulnesse of the law which they hold impossible Rom. 12. and then if the assurance of their saluation must needs be ioyned with such an impossibility they may assure themselues that by that faith they can neuer come to saluation R. ABBOT That faith may be without charitie and good workes it is true and we doubt not thereof according to the meaning of faith of which S. Iames speaketh which Caluin very iustly and rightly saith is but a shadow of faith For it plainely appeareth by the text that he speaketh of faith as only professed before men as before hath bene alledged Therefore he compareth it a Iam. 2.16 to the good words of him that wisheth wel to the poore man but doth nothing at all for him To this tendeth his question b Ver. 14. What auaileth it though a man say that he hath faith and his other demand c Ver. 18. shew me thy faith The vttermost that he extendeth it to by instance is a meere historicall faith d Ver. 19. Thou beleeuest that there is one God His purpose is to shew that faith if it be truly professed hath a root within from whence spring by obedience the fruites of al good workes and if it giue not foorth it selfe by workes it is no true faith Whereas M. Bishop saith that S. Iames speaketh directly of such a faith as Abraham was iustified
by he saith very vntruly and absurdly for S. Iames bringeth the example of the true and liuely and workfull faith of Abraham as opposite to that idle and dead faith concerning which he propounded that question of faith and workes Yea of Abrahams faith he sheweth that it was said e Ver. 23. Abraham beleeued God and it was counted vnto him for righteousnesse which was neuer said of any man for saying that he had faith for beleeuing that there is one God for that faith that consisteth onely in profession before men Now the faith of Abraham which f Ver. 22. wrought with his workes and was made perfect by his workes g Beda in Epist Iac. cap. 2. that is saith Beda was proued by the performance of workes to be perfect in his heart this faith of Abraham I say is it whereby the Protestants hope to be iustified in the sight of God as Abraham was because h Rom 4.23 it was not written for him onely that it was imputed to him for righteousnesse but also for vs to whom it shall be imputed beleeuing in him that raised vp Iesus our Lord from the dead We alledge further that the faith whereof S. Iames speaketh is likened to the faith of diuels and therefore that it cannot be the same with that which the Scripture nameth for a iustifying faith M. Bishop answereth that that followeth not and for auouching thereof maketh Abrahams faith not onely the same with the faith of hypocrites and false Christians but also with the faith of diuels He would qualifie the matter in shew but in truth maketh no difference An excellent good thing may be like vnto a bad in some things saith he True but yet the bad cannot be like the good in that wherin standeth the goodnesse and excellencie of the good Now he maketh the Hypocrites faith if we consider the very act of faith the same that Abrahams faith was which was reputed vnto him for righteousnesse and for which the Scripture setteth him foorth as an excellent patterne of faith to be followed of all beleeuers But to auoyde the odiousnesse hereof he sophisticateth the matter and so much as in him lyeth blindeth his reader They are like saith he in two points where in the first point he comprehendeth the fulnes and perfection of that which he calleth Catholike and Christian faith consisting as here absurdly he saith in the perfect knowledge of all things reuealed as if euery one that hath their Catholike faith haue the perfect knowledge of all things reuealed but as more plainly he hath deliuered his mind before i Sect. 18. in beleeuing all to be true that God hath reuealed No more is there in Abrahams faith if we keepe within the compasse of the nature of faith no lesse in the diuell the same in euery Catholike Christian and so the diuel is become a Catholike whether he wil or not Come on M. Bishop rid vs of this doubt for we cannot find by you but that the diuell by Catholike faith is become a Catholike He goeth on Secondly this knowledge shal not steed them any whit But that is nothing to the very nature of faith whether is steede or not steed The essence act of faith whether it steed or not steed is no more but this to beleeue generally all to be true which God hath reuealed and therefore whether with good works or without the faith of the Catholike Christian in the act of faith is no other but the diuels faith Now albeit he say that these faiths differ in many points yet of those many he nameth but onely one and that nothing to the purpose For if he will shew a difference of faith betwixt Christians and diuels he must take it from faith it selfe and not from those things which to the nature of faith are meerely accidentall Christians saith he out of a godly and deuout affection do willingly submit their vnderstanding to the rules of faith But this is not to make a difference but to adde charity vnto faith This godly and deuout affection and willing submission is an act of charity and not of faith an act of the wil and affection wherein charity is seated not of the vnderstanding wherin he saith is the seat of faith And in this affection and submission faith it selfe still is no more then it was before to beleeue all to be true that God hath reuealed The diuel then still pleadeth for himselfe that if the Catholike faith which M. Bishop hath described do make a Catholike there is no reason to except against him for being a Catholike because he beleeueth all to be true which God hath reuealed Or if he wil say that true Christian faith doth alwaies actually necessarily imply this godly deuout affection and willing submission of the vnderstanding to the rules of faith then because this cannot be without charity let him grant the question let vs trauell no further about this point but let him say as we say that the true ChristiaÌ faith wherby it is said we are iustified caÌ neuer be separate froÌ charity good works Thus he casteth himself into he knoweth not what Labyrinths mazes cannot tell how to get out How much better were it for to acknowledge the simple and plaine truth of God then to intricate himselfe in these perplexities wherin he can find no place to stand secure But yet out of the words of S. Iames As the body without the spirit is dead so faith without works is dead he will further prooue that faith may be without charitie and yet perfect in the kind of faith Now this is it that hath bene said that in the kind of faith considering faith intirely in it selfe he maketh Abrahams faith and the diuels faith to be all one As touching the words of S. Iames sufficient hath bene said before If faith be considered as outwardly professed to men as he intendeth it good workes are the life of faith If it be considered as it is inward in the heart to God good workes cannot be the life thereof because that which is without cannot giue life to that that is within Whereas he turneth workes into charitie he playeth the Sophister for it is one thing to talke of charitie another thing to talke of workes the one being in habite the other in act the one inward the other outward the one the tree the other the fruite the one the spring the other the streame But letting this passe as handled before let vs see how he argueth from the place of Iames Albeit the body be dead without the soule yet is it a true naturall body in it selfe But that is not true for a true naturall body is that onely which hath the true members and parts of a naturall bodie which a dead bodie hath not k Arist Polit. lib. 1. cap. 1 When the body is dead saith Aristotle there shall be neither foote nor hand but onely by
faith concerning which it is said of Abraham f Gen. 15.6 He beleeued the Lord and it was imputed to him for righteousnesse there followeth alwayes charitie as a necessary and infallible consequent and companion thereof 53. W. BISHOP The Protestants bold asseuerations that they cannot be parted are great but their proofes very slender and scarce worth the disprouing The first He that hath not care of his owne hath denied his faith 1. Tim. 5. therefore faith includeth that good worke of prouiding for our owne Answer That faith there seemes to signifie not that faith whereby we beleeue all things reuealed or the Protestants the certaintie of their saluation but for fidelitie and faithfull performance of that which we haue promised in Baptisme which is to keepe all Gods commandements one of the which is to prouide for our children and for them that we haue charge of so that he who hath no such care ouer his owne charge hath denied his faith that is violated his promise in Baptisme There is also another ordinary answer supposing faith to be taken there for the Christian beliefe to wit that one may deny his faith two wayes either in flat denying any article of faith or by doing some thing that is contrarie to the doctrine of our faith Now he that hath no care of his owne doth not deny any article of his faith but committeth a fact contrary to the doctrine of his faith so that not faith but the doctrine of faith or our promise in Baptisme includeth good workes Ioh â 2 There are among you that beleeue not for he knew who beleeued and who was to betray him Opposing treason to faith as if he had said faith containeth in it selfe fidelitie This argument is farre fetched and little worth For albeit faith hath not fidelity and loue alwaies necessarily ioyned with it yet falling from faith may well draw after it hatred and treason yea ordinarily wickednesse goeth before falling from the faith and is the cause of it which was Iudas case whom our Sauiour there taxed for he blinded with couetousnesse did not beleeue Christes doctrine of the blessed Sacrament and by incredulitie opened the diuell a high way to his heart to negotiate treason in it â Ioh 2. 3. They obiect that Who saith he knowes God and doth not keepe his commandements is a lyer Answer He is then a lyer in graine who professing the onely true knowledge of God yet blusheth not to say that it is impossible to keepe his commandements but to the obiection knowing God in that place is taken for louing of God as I know ye not that is I loue you not Our Lord knowes the way of the iust Math 7. 25. Psal 1. Ioh. 14. that is approues it loues it so he that knowes God keepes his commaundements as Christ himselfe testifieth If anie loue me he will keepe my word And he that loueth me not will not keepe my words Lastly they say with S. Paul That the iust man liueth by faith But if faith giue life then it cannot be without charitie Answer That faith in a iust man is not without hope and charity by al which conioyned he liueth and not by faith alone But faith is in a sinful and vniust man without charity who holding fast his former beliefe doth in transgressing Gods commandements breake the bands of charity And so it remaineth most certaine that faith may be and too too often is without the sacred societie of charitie R. ABBOT The Protestants asseuerations are indeed very bold but not vpon slender proofes Their proofes are stronger then that any such silly disputers as M. Bishop is shall be able to disproue them As for his proofes to the contrarie thou hast seene gentle Reader how miserable and poore and beggerly they be See now what choise he maketh of our arguments culling out those that he was best able to deale with and what slender shifts he maketh to auoid them a 1. Tim. 5.8 He that prouideth not for his owne saith S. Paul and namely for them of his houshold he denieth the faith and is worse then an infidell It must follow therefore that there can be no faith where this worke of charitie is wilfully cast off M. Bishop telleth vs that by faith is here meant either fidelitie as touching the performance of that we haue promised in baptisme or else the doctrine of faith But let him expound it as he list of either of them it shall yeeld an illation consequence of that which we affirme For seeing the introduction of iustifying faith is b Mark 1.15 repentance from dead workes iustifying faith must alwayes imply a conscience and care of conforming a mans selfe to the doctrine of the Gospell and to the promise and vowe that he hath made in baptisme of obedience vnto God and therefore where dead workes still raigne it cannot be said that iustifying faith hath there taken anie place Therefore he that shaketh off the yoke of the doctrine of the Gospell and by his conuersation disclaimeth the promise that he made in baptisme plainely sheweth that howsoeuer he professe the faith yet that he hath no true faith abiding in him And this the Apostle teacheth of him who is so inhumane and barbarous as that the commandement of God cannot moue him to prouide for them the care of whom euen infidels by instinct of nature do know and conceiue to belong vnto them But we would gladly vnderstand how M. Bishop diuideth the articles of faith from the doctrine of faith For what do the articles of faith containe but onely the doctrine of faith That then contrary to the doctrine of faith must needs also be contrary to the articles of faith He therfore that by his deeds denieth the doctrine of faith denieth in effect also the articles of his faith howsoeuer with his tongue outwardly to men he make shew to confesse the same M. Bishops answer then taketh not away the strength of this argument but rather addeth further force and strength vnto it But it is plaine by the very words that the Apostle vnderstandeth faith as it is opposed to infidelitie affirming that such though they be c Hieron in 1. Tim. cap. 5. Fideles nomine beleeuers in name as Hierome speaketh yet in deed are not beleeuers Therefore Chrysostome expounding the words by that saying of the same Apostle d Tit. 1.16 They professe that they know God but by their deeds they denie him inferreth e Chrysost in 1. Tim. hom 14. Quomodo hutuânodicredit qui Deum abâegauitâ How doth he beleeue that hath denied God The argument therefore is firme and sure that howsoeuer there may be an outward profession of faith yet indeed there is no faith wheresoeuer there wanteth a correspondence of good workes In the second place it is strange to see how M. Bishop making choise of his aduersaries weapons yet is foyled in his owne choise The argument he saith
turne Because he had no great skill to answer he thought it wisedom to take heed what he did obiect But yet out of that sentence truly alledged we may take somewhat to this point The words are p Gal. 3.11 The iust shall liue by faith According to these words true faith is said alwayes to imply and containe eternall life Our Sauior Christ speaketh as of a thing presently had q Ioh. 3.36 He that beleeueth hath eternall life r Cap. 5.24 he is passed from death to life But without charitie there can be no state of eternall life because Å¿ 1. Ioh. 3 14. he that loueth not abideth in death If then wheresoeuer there be true faith there be eternall life and without charitie there can be no eternall life it must necessarily follow that wheresoeuer there is true faith there is also charitie and loue bringing forth the fruites of good workes and seeking to winne others by example of iust and holy life M. Bishops answer we see giueth checke to the holy Ghost The holy Ghost saith The iust shall liue by faith Not so saith M. Bishop he liueth by faith hope and charitie and not by faith alone Further I trouble not my selfe with his idle words which containe nothing but a begging of the matter in question and are applied onely to an argument of his owne deuice CHAPTER 5. OF MERITS 1. W. BISHOP OBserue that three things are necessary to make a worke meritorious First that the worker be the adopted sonne of God and in the state of grace Secondly that the work proceed from grace and be referred to the honour of God The third is the promise of God through Christ to reward the work And because our aduersaries either ignorantly or of malice do slaunder this our doctrine in saying vntruly that we trust not in Christs merits nor need not Gods mercy for our saluation but wil purchase it by our owne works I wil here set downe what the Councell of Trent doth teach concerning Merits Sess 6. cap. vlt. Life euerlasting is to be proposed to them that work wel and hope wel to the end both as grace of mercie promised to the sonnes of God through Christ Iesus and as a reward by the promise of the same God to be faithfully rendred vnto their workes and merits So that we hold eternall life to be both a grace as well in respect of Gods free promise through Christ as also for that the first grace out of which they issue was freely bestowed vpon vs. And that also it is a reward in iustice due partly by the promise of God and in part for the dignitie of good workes vnto the worker if he perseruere and hold on vnto the end of his life or by true repentance rise to the same estate againe In infants baptized there is a kind of merit or rather dignitie of the adopted sonnes of God by his grace powred into their soules in baptisme wherby they are made heires of the kingdom of heauen but all that arriue to the yeares of discretion must by the good vse of the same grace either merit life or for want of such fruite of it fall into the miserable state of death R. ABBOT M. Bishop setteth downe three things which he saith are necessary to make a work meritorious but giueth vs no ground at all whereby we may rest perswaded that where those three things do concurre a man may be said to merit or deserue at Gods hands He leaueth vs still to wonder that a sinfull wretch offending and prouoking God from day to day should dare to talke of merite and desert with God but that we know that heresie and ignorance make men bold to frame the maiestie of God to their owne brainsicke and senslesse conceits The conditions and circumstances by him mentioned we alwayes teach and require in our doctrine of good workes but farre are we from finding merit in any of them For first the adopted sonne of God standeth bound by dutie to do all things to the honor of his Father and there can be no merit in doing that which a man by dutie is bound to do Secondly if the worke proceed from the grace of God the work is Gods and not mans and therfore man can therby merit nothing Thirdly if the reward depend vpon promise then it ariseth not of the merit or worth of workes especially there being by the frailtie of the worker and the bountie of the promiser that disproportion betwixt the worke and the reward as that it is meerly absurd to imagine that the one should be merited and deserued by the other These things God willing shall further appeare in the processe of this question In the meane time M. Bishop here challengeth vs for slaundering their doctrine with some matters of truth as that they trust not in Christs merits that they need not Gods mercy for their saluation but will purchase it by their owne workes Now we wote well that they vse speech of Christes merits and Gods mercie and of trusting therein because they know that if they abandoned the mention hereof they would soone grow odious and hatefull to all men For the cuppe of poison of the whore of Babylon they must vse a couer of such good words least they make men loth to drinke thereof But let it be examined how they teach these things and their falshood will soone appeare By trust in Christs merits men conceiue the placing of the confidence of saluation immediatly therein as the proper cause for which God accepteth vs to eternall life who our selues are miserable sinners and altogether vnworthy thereof But their trust in Christs merits is that he hath purchased for vs grace if we list by free will to merite heauen for ourselues thereby to be iust before God in our selues and worthy of the kingdome of heauen as M. Bishop in the former question of a Sect. 2. Iustification hath declared So then the effect of Christs merits is tied onely to this life and thenceforth we are to depend vpon that which here we do for our selues by wel vsing that grace which the merits of Christ first purchased for vs. Therefore one Richard Hopkins translating into English a booke of Granatensis as touching prayer and meditation giueth it one where for a marginall note that our Sauiour Christ is our Aduocate for the time of this life but after our departure out of this life he is no more our Aduocate but our Iudge for the time is past saith he of dealing with God by an Aduocate c. and we shall haue our definitiue sentence according to our workes Whereby it appeareth what reckoning they make of the mercie of God which they also pen vp within the compasse of this life and denie it that place which the Apostle giueth it b 2. Tim. 1.18 at that day Yea so little vse is there with them of Gods mercie as that M. Bishop doubteth not to demaund
Esuriuâ c. Quid tam vile quid taÌ terrenum quà m frangere panem esueriente Tanti valet Regnum coelâruÌ Si non habes facultateÌ frangendi paneÌ c. da calicem aquae frigidiae mitte duo miâuta in gazophylacium TaÌtuÌ emiâ vidua duobâs minuus quantuÌâmit Petrus relinquens reââa quantum emit Zachâus dando dimidium patrimonium Tanti valet quantum habueris for what thing He answereth I was hungry and ye gaue me to eate What is there so base saith he what so concerning the earth as to breake bread to the hungry At so much is the Kingdome of heauen valued vnto thee If thou haue no ability to breake bread to the hungry c. yet giue a cup of cold water cast two mites into the treasury The widow for two mites bought as much as Peter forsaking his nets as Zachee did in giuing halfe his goods It is valued vnto thee at so much as thou hast Thus the purpose of this iuditious Doctor is directly against Maister Bishops cause of receiuing the Kingdome of heauen shewing how base and of how little woorth the things are whereto God notwithstanding of his vouchsafing grace returneth the Kingdome of heauen that we may know that it is not for our merits sake that he bestoweth the same As for the imputation of Christes merits M. Bishop knoweth no vse of it because he yet knoweth not himselfe but he will then know the vse of the merits of Christ when he commeth to know how vainly and fondly he hath presumed of his own To the true Church of Christ it was neuer strange tidings that Christes merits should be imputed vnto them whose hope hath alwaies bene to finde fauour at Gods hands by vertue of that merit that he hath performed for them 16 W. BISHOP Here by the way M. Perkins redoubleth that common slaunder of theirs that we take away a part of Christes mediation For saith he if Christes merits were sufficient what neede ours It hath bene told them but they will neuer learne to vnderstand it I will yet once againe repeate it We hold our Sauiours merits to be of infinite value and to haue deserued of God all the graces and blessings which haue or shall be bestowed vpon all men from the beginning of the world vnto the end of it yet his diuine will and order is that all men of discretion hauing freely receiued grace from him do merit that crowne of glory which is prepared for them not to supply the want of his merits which are inestimable but being members of his mysticall body he would haue vs also like vnto himselfe in this point of meriting and further desirous to traine vs vp in all good works he best knew that there could be no better spur to pricke our dull nature forward then to ordaine and propose such heauenly rewards vnto all them that would diligently endeuour to deserue them The man seemes to be much ignorant in the matter of Christes mediation I will therefore helpe him a little It consisteth in reconciling man to God which he performed by paying the ransome of our sinnes in purchasing vs Gods fauour and in ordaining meanes how all mankinde might attaine to eternall life in the two first points we do for the most part agree to wit that our sinnes are freely pardoned through Christes passion and that we are as freely iustified and receiued first into Gods grace and fauour although we require other preparation then they do yet we as fully denie any merit of ours to be cause of either as they do Marry about the meanes of attaining to heauen we differ altogether for they say that God requires no iustice in vs nor merit at all on our parts but only the disposition of faith to lay hold on Christes righteousnesse and merits but we say that Christes righteousnesse and merit are incommunicable vnto any meere creature but that through his merits God doth powre into euery true Christian a particular iustice whereby he is sanctified and made able to do good workes and to merit eternall life Which ability we receiuing of Gods free gift through Christes merits doth much more magnifie both Gods grace and Christs merits for the greater that the gift is the greater is the glory of the giuer And to argue that to be a derogation vnto his mediation and merits which he hath appointed to be the very instrument of applying the vertue of them to vs is indeede vnder colour of magnifying Christes merits to vndermine and blow out all the vertue of them But saies Maister Perkins what should we talke of our merits who for one good worke we doe commit many bad which deface our merits if we had any True it is as it was once before said that euery mortall sinne blotteth out all former iustice and merit but by repentance both are recouered againe but must we not speake of any good because we may hap to do euil that is a faire perswasion and well worthy a wise man R. ABBOT To say that they take away a part of Christes mediation is no slaunder but truth as by M. Bishop himselfe appeareth in this very place To M. Perkins saying that if Christ did sufficiently merit eternall life for vs then he should do more then is needefull in making vs able to merit for our selues he answereth that though Christes merits be of infinite value and haue deserued of God all graces and blessings yet his diuine will and order is that we also merit that crowne of glory But to what end when he hath merited it already Marry not to supply the want of his merits but as being members of his mysticall body he would haue vs like vnto himselfe in this point of meriting Thus we must thinke that M. Bishop is like vnto Christ in this point of meriting or rather we must think him an impious wretched man thus in meriting to consort himselfe and his with the Sonne of God and to bring in these prophane nouelties into the Church which neither Scripture nor councell nor father nor any antiquitie was euer acquainted with Where hath he euer read that Christ would haue vs like vnto himselfe in this point of meriting What is this but to affirme him in a kinde of generality * Our conformity and likenesse to Christ wherin it standeth see of satisfaction Sect. 2. onely to be Iesus Christ but that otherwise he hath left it to euery man to be a Iesus Christ a Redeemer and Sauiour for himselfe because it is his will to haue vs like vnto himselfe in this point of meriting by which it is that he is become Iesus and a Sauiour vnto vs It is by meriting I say that Christ is vnto vs Iesus a Sauiour and therefore if we be like vnto him in meriting it cannot be auoided but that we also are Sauiours Yea and for this matter of meriting necessary it was that he that should be our Redeemer should be God because none
our merit and righteousnesse then it should be in giuing vs ablenesse to merit for our selues And by this the glory of the giuer is most of all set forth which then most clearely shineth when there is least shew or appearance of any thing to be attributed vnto vs. Which is not in their Popish doctrine where man by his merits is set on horsebacke and those merits are affirmed so to proceede from grace as that they proceede also in part from his owne free will Therefore to denie our merits is not to vndermine and blow out the vertue of Christes merits but to acknowledge the same to be in themselues entirely and perfectly sufficient without vs that whilest we yeeld nothing to our selues to reioyce in the glory of our saluation may redound wholy to him to whom wholy and onely it doth belong But to affirme merits on our part cannot be without singular derogation to the mediation and merits of Christ who hath taught vs to apply vnto vs the vertue of his merits not by meriting againe for ourselues but by beleeuing in him according to that which the Apostle hath taught vs that God hath m Rom. 3.25 set him forth to be an attonement for vs through faith in his bloud M. Perkins against this vaine presumption of merit alledgeth further that for one good worke that we do we haue many euill the offence whereof defaceth the merit of our best deedes and maketh them too light in the ballance of the law This M. Bishop lightly regardeth Tush his mortall sinnes are taken away by penance and his merits though they were gone yet returne againe and without doubt he will thereof make himselfe a ladder that shal serue him to climbe to heauen What saith he must we not speake of good because we may hap to do euill That is a faire perswasion and well worthy of a wise man It is but a hap we must think that he doth any euill and therefore he will not be barred from speaking of his good and is no foole I warrant you in the perswasion thereof Surely we thinke that Iob was somewhat wiser then M. Bishop and yet he thought that perswasion not to be vnworthy of him n Iob. 9.2 If I would contend with him I should not be able to answer him one for a thousand And when by the prouocation of his friends he had vsed that great iustification of himselfe being reprooued for it by the Lord he renounceth to speake of his good any more and saith o Iob. 39.37 I am vile what shall I answere thee I will lay my hand vpon my mouth Once haue I spoken but I will answer no more yea twise but I will proceede no further Dauid p Aug in Psal 129. Vidit propè totam vitam humanam circumlatrari peccatis suis seeing the whole life of man in a manner on euery side to be barked at by his sinnes thought his euils sufficient to stop his mouth from talking of his good and crieth out vnto God q Psal 130.2 O Lord if thou straitly marke iniquities who can stand S. Austine thought it worth the while to consider and tooke it to be a barre against all pleading of Merit that if God strictly examine our behauiour r August Plarae inueniââ peccata quà m merita he shall finde more sinnes then merits or good workes and therefore he could cry out Å¿ Confess lib. 9. ca. 13. Vae etiam laudabili vitae hominuÌ siremotae miserecordia discutias eam Woe euen to the commendable life of man if thou O God examine it without mercy I wonder then what merit M. Bishop can finde in the commendable life of man The same S. Austine asketh againe t De verb. Dom. ser 15. Quis est qui noÌ sit debitor Dei nisi in quo nullum potest inueniri peccaââm Who is he that is not a debtor vnto God but he onely in whom can no sinne be found Now if we be all debtors vnto God by our sinnes can we by our good workes haue him a debtor vnto vs And what though God of his meere mercy and goodnesse do pardon our sinnes and putting out of sight and remembrance our euill deedes do still reserue the acknowledgement of our well-doings Shall we thereupon out of his mercy build a merit vnto our selues and thinke that we haue well deserued at Gods hands and bound him to vs by our good deedes when by our sinnes we haue a thousand times more prouoked him to destroy vs M. Bishop is no doubt a wise man and hath some great reason to settle himselfe in this perswasion but yet a foole may be so wise as to wish him to take heede that the golden house of merits that he buildeth now do not fall heauie in the end vpon his owne head 17 W. BISHOP Let vs to our third Argument God hath by couenant and promise bound himselfe to reward our workes with life euerlasting Therefore good workes do in iustice deserue it for faithfull promise maketh due debt Math. 20. The couenant is plainely set downe where God in the person of an housholder agreeth with his workmen for a penny a day that is to giue them life euerlasting for trauailing in his seruice during their life time as all auncient interpreters expound it Whereupon S. Paul inferreth that God should be vniust Heb. 6. if he should forget their workes who suffered persecution for him 2. Thess 1. and saith If it be iust with God to render tribulation to them that persecute you and to such as are persecuted rest with vs Li. 2. cont Iouin cap. 2. vpon the same ground S. Hierome saith Great truly were the iniustice of God if he did punish euill works and would not as well receiue good workes To all these and much more such like M. Perkins answereth that couenant for works was in the olde Testament but in the new the couenant is made with the workman not with the worke Reply All that I cited in this argument is out of the new Testament where expresse couenant is made for working and workes as you haue heard And as it was said in the old law Math. 19. Do these things thou shalt liue so is it said in the new If thou wilt enter into life keepe the coÌmandements and life eternall is the hire and wages for labouring in Gods vineyard and not of the imputed iustice or merits of Christ but looke about you and behold the goodly marke which M. Perkins sets vp Marke saith he that it is said God will render vnto euery man according to his workes not to the worke or for the worke O sharpe and ouer-fine wit doth he render according to the workes and doth he not render for the workes If the rate of the workes be the measure of the reward that for fewer or lesser workes there is a lesser reward and for many and worthier a greater surely in
by a iust iudge M. Perkins answereth that it is called a crowne by resemblance because it is giuen in the end of the life as the crowne is giuen in the end of the race Reply If that were all the cause and that there were no respect to be had to former deserts it might then as well be called a halter by resemblance because that also is giuen in the end of life and in their opinion more properly because all their workes are defiled like a menstruous cloth and a halter is the end of such wicked workes But as a halter is due to a theefe so is a crowne of glorie the iust reward of the righteous man Secondly he answereth that it is called a crowne of iustice because God hath bound himselfe by his promise to giue it here then at length we haue by his owne confession that by Gods promise eternall life is due debt vnto the righteous but as hauing ouer-shot himselfe he addes not for any desert of theirs but onely for the promise sake But as you haue heard before out of S. Matthew Math. 20. that promise was made for working the time of his life in our vineyard and so there was some desert on their part and the seruants were rewarded because they employed their talents well and in this very place Math. 25. Saint Paule reckoneth vp his good seruices for which the iust iudge would render him a crowne of iustice and therefore the iustice is not onely in respect of Gods promise And if you will not beleeue me prouing that I say out of the very text rather then M Perkins on his bare word let S. Augustin be arbitrator between vs Li. 50. Hom. hom 4. who most deepely considereth of euery word in this sentence Let vs heare saith he the Apostle speaking when he approched neare vnto his passion I haue quoth he fought a good fight I haue accomplished my course I haue kept the faith concerning the rest there is laid vp for me a crowne of iustice which our Lord will render vnto me in that day a iust iudge and not onely to me but to theÌ also that loue his coming he saith that our Lord a iust iudge will render vnto him a crowne he therefore doth owe it and as a iust iudge will pay it For the worke being regarded the reward cannot be denied I haue fought a good fight is a worke I haue accomplished my course is a worke I haue kept the faith is a worke There is laid vp for me a crowne of iustice this is the reward So that you see most clearely by this most learned Fathers iudgement that the reward is due for the worke sake and not onely for the promise of God See him vpon that verse of the Psalm Psal 100. I will sing vnto thee O Lord mercy and iudgement Where he concludes that God in iudgement will out of his iustice crowne those good workes which he of mercy had giuen grace to do R. ABBOT To the obiection of this place M. Perkins answereth that euerlasting life is called a crowne onely in resemblance For as he which runneth a race saith he must continue and runne to the end and so be crowned euen so must we continue to walke in good workes vnto the end and then receiue eternall life Now for reply to this answer it seemeth M. Bishop had some conference with the hangman and learning of him that a halter is the end of a wicked course let him remember his owne wicked course and feare the iudgement of the iust God he thought good to draw that obseruatioÌ to serue him for one shift And first to giue way to his hangmans deuice he curtalleth M. Perkins his answer as if he had said no more but thus that eternall life is called a crowne because it is giuen in the end of the life as the crowne is giuen in the end of the race Whereto he replyeth that if that were all and that there were no respect to former deserts it might then as well be called a halter But M. Perkins answer expresseth plainly as we see that the crowne hath reference to them that continue to the end to walke in good workes and therfore left no occasion or place for this hangmanlike and vnciuill reply But his mind it seemeth was strongly set vpon the halter and therfore by head and shoulders he would pull it in onely to please himselfe and his table companions with a forced and witlesse iest He addeth further that in our opinion it should more properly be called a halter because all our workes are defiled like a menstruous cloth and an halter is the end of such wicked workes Now we know no reason but that M. Bishop by most right because he hath set downe the sentence should keepe the halter to himself for that we are wel assured that his best works are defiled as well as ours But what will he say I maruell to Pope Leo the third of whom Mathew of Westminster reporteth that a Math. Westm lib. 1. anno 798. Mulier quaedam ad quaÌ aliquaÌdo accâssum habuit vt ââcebatur manum eius comprimit inter celebraÌ dum comprimendo deosculaÌs incentiuum libibinis in Papa excitauit being at Masse about a good worke no doubt a woman of his good acquaintance comming with her offering crushed and kissed his hand and therewith stirred vp in the Pope a holy father I warrant you some motions of the flesh Now was this no defilement shall we thinke to so good a worke Surely if M. Bishop had liued then he would haue giuen iudgement of the Pope that he should be hanged because a halter is the end of such wicked Masse But tel vs M. Bishop do all your works go so currantly and cleanly from you as that you can presume to be free froÌ the halter that you haue here made Haue you neuer offended at Masse in some such like sort as the Pope did Doth not your mind often wander when you seem to pray Do not sinister thoughts and respects many times interpose themselues and make you to go crooked when you thinke to go vpright Take heed that hereafter it be not said vnto you Patere legem quam ipse tuleris Be tried by the law which thou thy selfe hast made a halter is the end of such wicked workes But of the condition of our workes more hath bene said before then euer M. Bishop will be able to disproue Here he concludeth that as a halter is due to a theefe so is the crowne of glorie the iust reward of the righteous man True say we but yet not by the vertue of his righteousnesse and desert but by the mercifull promise of Almightie God In respect of which promise it is called as M. Perkins answereth a crowne of iustice because God by his promise hath bound himselfe to giue it and in the performance of his promise he is approued iust And this is the
drinkes now defiled with rapine and couetousnesse yea all things should be cleane vnto them It is not for almes then that Christ saith Behold all things shall be cleane vnto you for almes it selfe may be defiled and vncleane but for n 1. Tim 1.5 loue out of a pure heart and a good conscience and faith vnfained So that in effect the words of Christ are but the same with that which the Apostle saith o Tit. 1.15 All things are cleane to them that are cleane that is to them who in heart and conscience are purified and clensed And because p Acts. 15.9 by faith the heart is purified therefore he saith in effect to them that beleeue all things are cleane So then Maister Bishop reasoneth thus To them that giue almes in true faith and a good conscience all things are cleane therefore by almes-deedes we are redeemed and purged from our sinnes We denie the argument because it is not by almes it selfe that all things are cleane vnto vs but almes it selfe receiueth purity and cleanenesse from faith and a good conscience without which it is in Gods sight defiled and vncleane 13 W. BISHOP Math. 3. Luk. 3. Our sixt Bring forth the worthy fruites of penance That is do such workes as become them who are penitent Which as S. Chrysostome expoundeth are He that hath stolen away another mans goods Hom. 10. in Math. let him now giue of his owne he that hath committed fornication let him abstaine from the lawfull companie of his owne wife and so forth recompencing the workes of sinne with the contrarie workes of vertue The same exposition giueth Saint Gregorie Hom. 10. in Euang. In Psal 4. and to omit all others venerable Bede interpreteth them thus Mortifie your sinnes by doing the worthy fruites of penance to wit by afflicting your selues so much for euery offence as worthy penance doth require which will be a sacrifice of iustice that is a most iust sacrifice To this M. Perkins answereth that this text is absurd for the word repent signifieth onely change your minds from sinne to God and testifie it by good workes Reply His answer is most absurd for we argue out of these words Worthy fruites of penance and he answereth to the word going before repent which we vse not against them and for his glose or testifying our repentance is sufficiently confuted by the Fathers before alledged And Saint Iohn expresly maketh them the meanes to escape the wrath of God saying that the Axe was set to the roote of the Tree and vnlesse by worthy fruites of penance they appeased God they should be cut vp and cast into hell fire and seemeth to confute the laying hold on Christes satisfaction by faith saying it will not helpe you to say that yee are the Sonnes of Abraham who was father of all true beleeuers as much as if he had said Trust not to your faith hand off yee generation of vipers For notwithstanding yee be the sonnes of the faithfull vnlesse ye amend your liues and for the euill workes which yee haue done heretofore make recompence and satisfie the iustice of God with good yee shall be cast into hell fire R. ABBOT This argument is like his fellowes that are gone before We must do such workes as become those that are penitent therefore the workes that we do are satisfactions for our sinnes A man would thinke that Maister Bishop should haue more discretion then to bring such light stuffe in so waighty a cause Though Maister Perkins had alledged it out of some of their bookes yet reason would haue required that he in the reuiew should haue better aduised of it But we see Trigge and Trugge will not part companie vvhat his fellowes haue said be it good or bad true or false he will say it to the death Onely his memory faileth him a little where he saith that they vse no argument against vs from the words going before Do penance as they say Repent as we translate it hauing forgotten that his maisters of a Rhem. Testam Annot. Math. 3.2 Rhemes made a stout argument from thence in behalfe of penance and satisfaction Very impudently they dealt therein because it is contrary to their owne doctrine to vrge penance and satisfaction vpon them that are to be baptized and Thomas Aquinas affirmeth it to be an iniurie to the bloud of Christ as I haue b Of Iustification Sect. 20. before shewed and therefore by their owne doctrine the words of Iohn Baptist cannot be vnderstood of any such matter But yet they were faine for a shift to take hold of that because they had nothing else so colourably to serue turne in that behalfe It was out of M. Bishops head what they had said or else without doubt he would haue said the like But M. Perkins hath rightly told him that the Greeke word ãâã ãâã ãâã ãâã ãâã there vsed by S. Iohn signifieth the alteration and change of the mind from sinne to righteousnesse It importeth no acts of penance but inward reforming of our affections for the amendment of our liues And therfore doth Athanasius say that repentance hath it name from thence c Athanas quaest 162. Ideò poenitentia resipiscentia dicitur quod mentem à malo in bonum transferat for that it transferreth or remoueth the minde from euill to good M. Bishop will not stand vpon this he vrgeth the other words worthy fruites of penance Howsoeuer he translate them absurdly yet we approue his exposition of them do such workes as become them that are penitent but what followeth hereof for him Surely we teach men to do such workes as become them that professe repentance to recompence former workes of sinne with contrary workes of vertue former neglect and carelesnesse with due circumspection and watchfulnesse ouer their waies and conuersation We teach that in grieuous sinnes our griefe affliction of mind should be the more and that both inwardly it is so and outwardly appeareth so to be where true repentance is euen as greater wounds cause greater feeling and paine and make men more earnest to seeke remedie and cure But in all this we can finde no satisfaction in all this we cannot finde that our affliction and sorow is the thing it selfe that workes the cure It is the humbling of our selues to seeke mercie at Gods hands for the washing away of our sinnes in the bloud of Iesus Christ but wee know not how it selfe should be taken for a vvater to vvash vs from our sinnes But yet M. Bishop will proue it so to be because Iohn Baptist saith d Ver. 10. Now is the axe laid to the roote of the tree euery tree therefore that bringeth not forth good fruite shall be hewen downe and cast into the fire Which is euen as much to the purpose as if he had said iust nothing We say also that euery tree that bringeth not forth good fruite shall be hewen downe and cast into
Court and Church of Rome and I do almost perswade my selfe that M. Bishop in his owne conscience is perswaded that it is so I doubt not but he would tell a prety tale in this behalfe concerning their masters the Iesuites but that now his tongue is tyed vp and he must say no more he hath bene taught what it is to tell vs tales out of their schoole 17. W. BISHOP Lastly he saith that almes-deeds cannot be workes of satisfaction for sinnes for when we giue them as we ought we do but our duty and we may as well say that a man by paying one debt may discharge another as to say by doing his duty he may satisfie Gods iustice for the punishment of his sinnes A man might suppose that this man were pretily well seene in Carolo Buffone that thus ruffleth in graue matters with his simple Similes That almes-deeds redeeme our sins purge vs from them and make all things cleane vnto vs hath bene already proued out of holy Scriptures I will ioyne thereunto this one testimony of that holy Martyr S. CypriaÌ Our frailty could not tell what to do Serm. de opere eleemos vnlesse the goodnesse of God by teaching vs the workes of iustice and mercy had shewed vs a certaine way of preseruing our saluation which is that with alms-deeds we might wash cleane away the filth of sinnes which we had contracted after Baptisme The holy Ghost speaketh in the Scripture and saith Sinnes are purged by almes-deeds and faith Now to M. Perkins Simile We deny that a man is bound to giue all the almes that he can we are bound to giue that which we may well spare when there is great want but almes which is a part of satisfactioÌ is not giuen out of our superfluitie but spared from our necessarie vses and is many times bestowed when there is no such great need vpon building Schooles Colledges Hospitals and Chappels And this may serue to answer M. Perkins Similes against these three works of satisfaction If any man desire to know why we make speciall reckoning of these three works it is principally for two causes First we being to satisfie must performe it with such things as be our owne which be of three sorts either they belong to our soule or to our bodie or to our externall goods The goods of our mind we offer to God by prayer by fasting and other reasonable bodily discipline we exhibite vnto him a liuing hoast Rom 12.1 holy and pleasing God By almesdeeds we make him an agreeable present of our goods Secondly all sinne as S. Iohn teacheth 1. Epist 2. may be reduced into three principall heads The concupiscence of the flesh that is lechery which is cooled by fasting and such like afflicting of the body Concupiscence of the eyes couetousnesse which is purged and chased away by almesdeeds and pride of life which is suppressed by humble prayer and often meditation of our owne miseries R. ABBOT Simple similes saith M. Bishop Now he may be taken for a very simple man who to answer simple similes is forced to vse such simple shifts We may wonder at the blindnesse of these arrogant and presumptuous hypocrites who thus stand vpon their terms with God of doing more for him then they are bound to do more then by dutie they owe vnto him Euery man of common ordinary pietie and deuotion confesseth that whatsoeuer we are or whatsoeuer we haue either within vs or without vs we owe all to God a Act. 17.28 In him we liue and moue and haue our being Of his bountie we receiue and by his mercie we enioy whatsoeuer we enioy So litle interest haue we in any thing in his sight as that at his commaundement we are to leaue whatsoeuer we haue In all the gifts therefore which we giue in his name and for his sake we are to say and to acknowledge Tua ex tuis tibi offerimus Of thine owne we offer vnto thee that which is thine owne and nothing but thine owne And although God haue not determined vnto euery man all particular vses of those benefites wherewith he hath endowed them yet he hath taught euery man to remember himselfe to be the Lords steward for that portioÌ which he hath and that to him he shal giue account of the disposing of it He hath giueÌ euery man leaue to vse the same according to the state and calling whereunto he is called and for the lawfull vpholding and increasing of it and accordingly to haue respect of those that are his b 1. Tim. 5.8 for whom he that careth not to prouide hath denied the faith and is worse then an infidel but yet so as that he otherwise also c Tit. 3.14 learne to do good works for necessary vses that he be not vnfruitfull that as he is a member of the body of Christ so he employ that which he hath as occasioÌ requireth to the publike benefit and vse of the same body And this is one part of the thankes that we ow vnto almightie God not to think much when there is cause to bestow some part of that which we haue to the honor seruice of him at whose hands we haue receiued all Which he that neglecteth to do and turneth all to priuate vse and to the building of his owne house bringeth vpon himselfe the iudgement denounced by the Prophet and commonly verified before our eyes d Habac. 2.9.10 He that coueteth an euil couetousnes to himselfe that he may set his neast on high to escape froÌ the power of euill consulteth shame to his owne house Now seeing all that we haue is Gods and we can no way sufficiently recompence the mercy that he hath shewed in bestowing the same vpon vs what extreme madnesse is it to imagine that thereout we can yeeld him a iust and worthy price of redemption and satisfactioÌ for our sins Spare we neuer so much from our necessary vses and giue we neuer so much as it were out of our owne bellies yet our consciences should tell vs that it is not the thousandth part of that which God hath deserued of vs and shall we be so witlesse as to thinke that that wee doe may be a sufficient recompence for the wrongs that we haue done vnto him It is worthy to be noted which the Apostle teacheth vs that e 2. Cor. 8.1.3 to be willing beyond our power to minister to the Saints is a grace of God bestowed vpon vs. It is the fruite of Gods loue towards vs to carry this minde towards those that are his What strange men then are they who of that which is the effect of Gods loue and mercie towards vs will make a matter of our merite and desert towards God In a word M. Bishops answer is a most idle dreame and because we can do nothing but what we owe to God and all infinitely too little to shew foorth our thankfulnesse towards him we must say as M.
this is all they can say out of the Scripture to proue that the written word containes al doctrine needful to saluation whereupon I make this inuincible argument against them out of their owne position Nothing is necessary to be beleeued but that which is written in holy Scripture But in no place of Scripture is it written that the written word containes all doctrine needfull to saluation as hath bene proued Therefore it is not necessary to saluation to beleeue the written word to containe all doctrine needfull to saluation R. ABBOT Here is a long discourse and a little answer and gladly M. Bishop would wind out of this sentence of the Apostle and it will not be The whole words of the Apostle entirely set downe will make the Reader plainly to vnderstand that he hath taken a great deale of paines and sayd iust nothing Speaking to Timothie he sayth a 2. Tim. 3.15 Thou hast knowne the holy Scriptures of a child which are able to make thee wise vnto saluation through the faith which is in Christ Iesus The whole Scripture is giuen by inspiration of God and is profitable to teach to improue to correct to instruct in righteousnesse that the man of God may be perfect being perfectly instructed to euery good worke The first part of which words do sufficiently inferre that which we affirme for if the Scriptures be able to make a man wise vnto saluation through the faith which is in Christ Iesus then they are sufficient to instruct a man in all things necessary to saluatioÌ If they be not sufficient to instruct a man in all things necessary to saluatioÌ then can it not be said that they are able to make a man wise vnto saluation through the faith which is in Christ Iesus The force of these words cannot be deluded euery eye can see that if the Scriptures be able to make a man wise vnto saluation through the faith which is in Christ Iesus then all doctrine necessary to faith and saluation is contained in the Scriptures Now for confirmation hereof the Apostle addeth The whole Scripture is inspired of God and is profitable to teach the truth to improue false doctrine error to correct vice and sinne to instruct in righteousnes From hence then we must infer that which before is said that because the Scripture is able to direct a man in truth and righteousnesse therefore it is able to make him wise vnto saluation by faith in Christ for in the embracing and following of truth and righteousnesse consisteth the attainment of euerlasting life If any man will except and say that though it teacheth the truth yet it teacheth not all truth necessarie to saluation he wholly ouerthroweth the Apostles confirmation For if it doe not teach all truth necessarie to saluation then it is notable to make a man wise to saluation It may be said to helpe towards it but it cannot be said to be able to do it if it containe not all things belonging to that wisedome that concerneth vs for the obtaining of saluation But the Apostle telleth vs that it so doth the things by him mentioned as that the man of God may be absolute or perfect * ãâã ãâã ãâã ãâã ãâã being perfectly instructed or being furnished and prepared to euery good worke The man of God is well knowne by the phrase of Scripture to import the minister of God in which sort the Apostle hath before said to Timothie b 1. Tim. 6.11 But thou O man of God flie these things c. Here therfore he giueth to vnderstand that the Scripture is so able to make wise vnto saluation so able to instruct in truth and righteousnesse as that therein the man of God the minister of God findeth enough to make him perfect and to prepare and furnish him to euery good worke And if there be enough for the perfection of the minister of God then surely it must needs follow that much more is it able to perfect euery other man to that faith and righteousnesse that should bring vs vnto God But here M. Bishop putteth vs off with three wise answers by which he wold faine perswade vs that we altogether erre in the citing of these words First he chargeth vs with falsification of the text because we reade the whole Scripture whereas we should say all Scripture the Greek words being ãâã ãâã ãâã ãâã ãâã not importing as he saith the whole Scripture but euery part But why is this on our part a falsification more then it is in the Rhemists to translate according to their vulgar interpreter c Math. 8.32 ãâã ãâã ãâã ãâã ãâã the whole heard d Ver 34. ãâã ãâã ãâã ãâã ãâã the whole citie e Ephes 4.16 ãâã ãâã ãâã ãâã ãâã the whole body and in their Latine f Heb. 2.15 ãâã ãâã ãâã ãâã ãâã per totum vitam through their whole life which they English through all their life If there be no falshood in these translations why must there needs be a falsification in ours Yea and when it is all one with them to say their whole life and all their life why must it be a fault in vs to say the whole Scripture where they say all Scripture Surely but that malice blindeth it selfe and wil not see that that it doth see they would conceiue that all Scripture in this place can no otherwise be taken but to signifie the whole Scripture euen as elsewhere by g Acts 20.72 ãâã ãâã ãâã ãâã ãâã all the counsell of God we vnderstand the whole counsell of God in like sort as where it is said h Gen. 18.25 Qui iudicas omnem terram Thou which iudgest all the earth that is the whole earth i Chap. 35 2. Conuocata omni domo calling together all his house that is his whole house k Exod. 12.41 Egressus est omnis exercitus Domini de terra Aegypti All the army of the Lord departed out of the land of Aegypt that is the whole army l Chap. 17.1 Profecta est omnis multitudo filiorum Israel All the multitude of the children of Israel went out of the desert of Sin that is the whole multitude m Leuit 8.3 Congregabis omnem coetum Israel Thou shalt gather together all the congregation of Israel that is the whole congregation with infinite other examples of the like sort And seeing the Apostle when in the propositioÌ the Scriptures are able to make thee wise vnto saluation must needs be vnderstood to meane collectiuè the whole Scripture because it cannot be said of euery part of the Scripture that it is able so to do what is it but wilfull dotage to vnderstand all Scripture as meant otherwise in the proofe Especially when it is so apparent that that which the Apostle affirmeth in the proofe fitteth to the whole Scripture and so inferreth that which is propounded to be proued but cannot agree to euery part of the Scripture because
house of God ceasseth not to be the same for taking away a peece of an appentise which hath bene so beaten with wind and raine as that it is quite rotten and yeeldeth to the walles neither ornament nor defence The chaunge therefore ariseth not so much of vs as of the thing it selfe which howsoeuer it was aunciently reputed of yet hath since bene made though Maister Bishop will not haue it so thought a point of superstition and plaine witchcraft The auncient Church would not be thought g Tertul. Apol. c. 16. Qui crucit nos religiosos putat c. to make a religion of the Crosse and Tertullian yet continuing sound acquitteth them thereof h Minut. Felix in Octau apud Arnob. Cruces nec colimus nec optamus vos planè qui ligneos deos consecratis cruces ligneas vt deoruÌ vestrorum partes forsitan adoratu We doe no worship to Crosses sayeth Minutius Felix imitating and more plainely expressing the meaning of Tertullian but you saith he to the Pagans who consecrate woodden gods do haply worship woodden crosses as peeces of your gods Ambrose maketh this the vse of the signe of the crosse that i Ambros epist. 77. Per momeÌta singula fronti propria contemptum mortu inscribit vtpote qui sciat sine cruce Domini salutem se habere noÌ posse thereby a Christian man euery while writeth vpon his owne forehead the contempt of death as who knoweth that without the crosse of Christ he cannot be saued When Iulian obiected to Christians the vse of the Crosse Cyril maketh no more thereof but this that * Cyril cont Iul. lib. 6. Pretiosi ligni crucem facimus in memoriaÌ omnâ boni omnis virtutu they made it in remembrance of all goodnes and all vertue Whatsoeuer they say of the crosse or of the signe of the crosse they referre it to the faith of Christ crucified not to the crosse it selfe but to the inward cogitation of the benefite of his crosse k Iaem in Ioan. lib. â c. 17. Cruce insignita mens coelesti alimonia Spiritus sancti gratia affatim pascitur c. Quisquis oculos animi ad ChristuÌ cruci affixum conuerterit ab omni vulnere peccati ilicò curabitur The mind marked with the crosse saith Cyril is plentifully fed with heauenly food and grace of the holy Ghost whosoeuer turneth the eyes of his mind to Christ nailed to the crosse he shall be forthwith cured from all wound of sinne They vsed the outward signe onely to turne the minde to the beholding of the crosse of Christ thereby hoping to receiue comfort and defence But Poperie hath taught men so to conceiue as if God had giuen to the signe of the crosse some formal power to do great woÌders for vs in this sence haue witches charmers borowed it from theÌ as was before said Yea Popery hath taught men most blasphemously to say to the woodden Crosse l Breuiar Rom. sabbat quarto quadrages O crux aut spes vnica Hoc passionis tempore Auge pijs iustitiam Reisque dona veniam All-haile O Crosse our onely hope In this time of the passion To godly men increase righteousnesse And to offendors grant forgiuenesse They haue made the people to worship it to pray to it to do to it all manner of religious deuotioÌ as if the woodden crosse were to be taken for Christ himselfe Vpon pretence that he hanged vpon a crosse they haue attributed that to the crosse which belongeth to Christ only Consider the prayer which they make for consecration of the crosse m Oramus te Domine sancte Pater c vt dignerus benedicere hoc lignum crucis tuae vt sit remedium salutare generi humano sit soliditas fidei bonoruÌ operum profecius redemptio animarum sit solamen protectio tuâela aduersus saeua iacula inimicorum c. We beseech thee O Lord holy Father that thou wilt vouchsafe to blesse this wood of thy crosse that it may be a sauing remedy to mankind strength of faith furtherance of good workes and a redemption of soules that it may be a comfort protection and defence against all the cruell darts of the enemies c. This is nothing else but to set vp a blocke or a piece of wood in stead of Christ and to cause men to say vnto it Thou art our redeÌption saluation euen as the Israelites said of the golden Calfe n Exod. 32.4 These are thy Gods which brought thee out of the land of Egipt These and such other like both impious blasphemies and superstitious fancies haue caused vs to content our selues with the faith of Christ crucified and to forbeare the outward ceremony of the crosse which was of old vsed only as a token of the profession of that faith For conclusion of this matter of the Crosse thou must note gentle Reader that it is but onely a Crosse whereof they all speake whom he hath alledged of the Crucifix they say nothing And so indeed they vsed barely the Crosse but the Crucifixe in those times was yet vnknowne o Beat. Rhen. in Tertul. Apologet ca. 16. Apparet Crucifixi effigiem sculptilem aut pictam id temporis crucinoÌ solitaÌ addi c. Id à gentilibus natum videtur conniuentibus sanctis patribus vt vel sic ad Christiamsmum pertraherentur That seemeth to haue growne froÌ the Pagans saith Beatus Rhenanus the fathers winking at it that so they might be drawne to Christianitie That which came in by conniuence and winking at Pagan fancy the Church of Rome hath since taken hold of and turned it according to the manner of the Pagans to extreame abhomination Now albeit full little it be which M. Bishop hath hitherto said in the behalfe of his Images and that vpon so broken and hollow grounds as that we may thinke him scarsely well in his wits that would build any thing thereupon yet he is wel perswaded of that he hath said and telleth vs that we may learne thereby that that yet wee cannot see that Christians haue alwaies highly esteemed of Images that God hath recoÌmended them by miracles and that not only for the ciuill and historicall vse but more to honor them whose pictures they were The signe of the crosse indeede belongeth not to this question but otherwise what a poore deale hath hee brought vs lies and all that serueth any way to iustifie their Popish vsage of Images He hath told vs of certaine pictures of Christ and Peter and Paul which we also haue he bringeth but one only example of any standing Image and that acknowledged to be of heathenish custome and imitation of Paganisme The miracles that he reporteth what slender and vncertaine proofe they haue it appeareth by that that hath bene said Surely if Popery had bene then in the world M. Bishop would haue bene able to haue brought vs manie famous authors
loued them What merits had Abraham when God called him from l Iosuah 24.2 seruìng other gods and euen at the first gaue him m Gen. 12.1.2 an absolute promise of all that mercy and goodnesse that he shewed him afterwards It was therefore that which the same Moses also saith n Deut. 7 7 8 He set his loue vpon you because he loued you there was nothing to moue him to loue but onely loue To which purpose he saith by the Prophet Malachy o Mal. â 2 Was not Esau Iacobs brother yet I loued Iacob and hated Esau signifying that there was no cause in Iacob himselfe why God should loue him more then Esau and yet of meere grace and fauour he vouchsafed so to do Here is nothing then to serue M. Bishops turne that one mans merits may steed another because these had no merits to steed themselues but whatsoeuer they were they were of mercie and it was onely mercie whereby God bound himselfe to shew mercie to others for their sakes And well we may wonder but that these are impudent and shamelesse men that they should dare so farre to aduance the righteousnesse of man as to make him able not only to merit and deserue at Gods hands for himselfe but also for other men Wherein their peruersnesse and iniquitie is so much the greater for that they attribute and yeeld that to the spotted and vnperfect workes and righteousnesse of man which they wickedly deny to the immaculate and most perfect merits and righteousnesse of the Sonne of God For they hold it absurd that the righteousnesse and merits of Christ should be imputed and accounted vnto vs and yet they blush not to say that a man may haue merits of his owne sufficient for himselfe and an ouerplus beside to be reckened and imputed vnto others to supply their want The Popes dispensation can apply the merits of one man to another but the faith of Christ cannot apply to vs the merits of Christ The Scripture teacheth the imputation of Christs merits and that they deny it denyeth the imputing of other mens merits and that they affirme against the Scripture Which beside that it teacheth an vnsufficiencie and imperfection in all the workes of men and therefore bereaueth them of all power and abilitie of merit doth also giue vs to vnderstand that p Ezech. 18.20 the righteousnesse of the righteous shall be vpon himselfe and therefore shall not be reckened to another that q Rom. 14.12 euery man shall giue account of himselfe vnto God and therefore shall haue nothing to do with other mens accounts that r Gal 6.5 euery man shall beare his owne burthen and therefore shall not haue his burthen borne by others that the Å¿ Mat. 25.9 wise virgins haue no superfluitie of oyle which they may impart to them that want t Tertull de pudicit Quââ aâânam mortem suâ soluit ââsolus Dei filiusâ sipeccatores quomodo oleum faculae tuae sufficere tiââ miââ poteriâ Who hath by his death released another mans death saith Tertullian but onely the Sonne of God If thou be a sinner how should the oyle of thy little candle be sufficient both for thee and me He spake it truly in the proposition though he misapplyed it to a wrong conclusion and therefore Leo bishop of Rome saith in like sort that u Leo Epist 81. Acceperunt quipââââustâ non dâderunt coronas defârâââdine fiââlium exempla ãâ¦ã iustââââ c. nec alterââ quisquaÌ deâ ãâ¦ã Domiâââââster Iesus Christus ãâã in quo oânes crucifixi c. the iust haue receiued crownes they haue giuen none and of the fortitude of the faithfull are growne examples of patience not gifts of righteousnesse neither hath any man by his end payed the debt of another man seeing it is onely our Lord Iesus Christ amongst the sonnes of men in whom all haue bene crucified dead buried and raised againe Farre was he from that blasphemous doctrine which now preuaileth in the Church of Rome that some men haue merits and gifts of righteousnesse whereby to be helpefull to other men But yet M. Bishop telleth vs that they that receiue this helpe must be such as want but some of their owne For we must vnderstand belike that heauen is merited by peecemeale Some merit it quarter part and some the one halfe and some all and some more then all By which meanes it must come to passe that some who haue merits to keepe them from hell and yet not enough to bring them to heauen must hang betwixt heauen and hell vnlesse the Vicar of Rome will do them a fauour out of his treasurie to endow them with the merits of some of the Saints or some of the Saints themselues will vndertake out of their superfluities to make vp that that is wanting vnto them This secret the Diuines of Rhemes vttered that x Rhem. Testam Annot. Mat. 25.8 if we haue not our owne merits we shall not be holpen by other mens deserts at the day of iudgement leauing it to be vnderstood that if we haue merits of our owne we may then looke for the supply thereof in other mens merits Wretched hypocrites impostors and deluders of ignorant men who y Hieron in Esa lib. 6 cap. 14. Cum dies iudâ cij veâdormitionis aduenerit dissoluentur omnes manus quia nullum opus dignum Dei iustitia reperietur non iustificabitur c. when all hands shall faile as Hierome saith because no worke shall be found worthy of the iustice of God and no man liuing shall be iustified in the sight of God yet make men beleeue that some shall haue that superabundance of righteousnesse and merits as that they shall be able to relieue them that want merits of their owne Is this the honor that they do to Christ to thrust him out of place when we haue greatest need of him and to make men trust to the imaginarie merits of sinfull men And what shall not Christ be as ready then to succour vs as the Saints or shall his merits be found vnsufficient to deliuer vs or what should be the cause that we should thus be put ouer one to be helped by another rather then by him that is the helper and Sauiour of vs all But this is the horrible apostasie and darknesse of the Romish Sinagogue which hath made no end of multiplying her fornications wherewith she hath bewitched men and made them to doate vpon strange and monstrous fancies and hidden from them the true knowledge of Iesus Christ by which they should be saued As touching the third instance it shall not here bee neede to say much We affirme that they derogate from the merit of Christs passion and do make him but a Parti-christ in that they denie him to haue made a full and perfect satisfaction for our sins and say that he hath left vs in part to satisfie for the same M. Bishop saith that in
it appeare by another hymne of theirs which will not be so answered x Histor secundum chorum Augustensâde commemor Virginis Mariae Gaude matrona coelica exultando magnifica Deum tuum salutarem qui te fecit singularem Tu ancillam Iesu Christi te vocare voluisti Sed vt docet lex diuina tu ipsius es Domina Nam ius habet ratio matrem prae esse filio Ergo ora supplicitèr praecipe sublimiter Vt nos in mundi vespera ad regna ducat suprema That is to say Be glad O matron heauenly and with reioycing magnifie Thy God thy Sauior who thee hath singled out in dignity The handmaiden of Iesus Christ thy selfe to call thou wast content But thou his Ladie mistresse art as teacheth Gods commandement For right and reason doth require the mother be aboue the Sonne Pray therefore as a suppliant and command as a higher one That in the end of this worlds dayes He bring vs to his heauenly ioyes Here is then right and reason and Gods Commandement to approue and iustifie that the Virgin Mary as the Mother should haue power ouer her sonne and authoritie to commaund him And to no other purpose soundeth that which M. Bishop acknowledgeth as being yet in their vse y In hymn Ecclesiastic Monstrate esse matrem Shew thy selfe to be a mother He saith it is not added by commanding thy sonne but he should haue told vs how otherwise it should be meant because we know not nor can conceiue in what meaning they should request her to shew her selfe to be his mother but onely vpon opinion of some motherly superioritie and authoritie to commaund him For as for that which he saith followeth in that place Sumat per te preces qui pro nobis natus tulit esse tuus Let him by thee receiue our prayers who for vs yeelded to be thy sonne it giueth vs no light at all to the contrary but that she should shew her motherly commaund by causing him to accept the prayers that are made vnto him which he seeing translateth the words falsly Present our prayers vnto him c. And thus the common people were perswaded by them and specially women that they had better hope and readier accesse to God and more assured safetie by our Lady then they had by the Sonne of God And no maruell when they lifted her vp into the seate of Christ and inuested her in their publike seruice with all the titles of mercy and grace that are proper vnto him Now therefore M. Bishop there is cause sufficient for vs to forbeare to be reconciled to the Church of Rome which vnder pretence of magnifying Christ hath put the Pope and the Virgin Marie and the rest of the Saints in the place of Christ and coloureth her Antichristian presumptions and vsurpations vnder the feigned title of the gifts of Christ You deuise what you lift and fill the Church with your abhominations and vse the name of Christ as a cloake to couer your filthinesse and shame If they came naked in their owne likenesse all men would detest them and detest you for perswading them therefore it is the policie of the whore of Babylon to offer the z Apoc. 17.4 filthinesse of her fornications in the golden cup of the name of Christ that the glory of the cup may bewitch them not to suspect any poyson to bee contained therein As for vs we esteeme of the power merits and satisfaction of Christ as he himselfe hath taught vs to esteeme we assume no part or parcell therof to our selues because by the letters patents of his Gospell we haue no warrant so to do Because then we vnfeignedly seeke the true honour of Iesus Christ and cannot brooke the dishonour that is done vnto him in the Church of Rome vnder the counterfeit termes of his diuine gifts we make choise to hearken to the voyce of God a Apoc. â8 4 Come out of her my people and be not partakers of her sinnes lest ye be partakers of her plagues M. BISHOPS ANSWER TO M. PERKINS Preface to the Reader VPon your preface to the Reader I will not stand because it toucheth no point of controuersie let it be declared in your next what you meane when you desire your reformed Catholike to hold the same necessarie heads of Religion with the Roman Church for if the Roman Church doth erre in the matter of faith and iustification in the number and vertue of the Sacraments in the bookes and interpretation of the word of God if she raze the foundation and make Christ a Pseudochrist and an Idol to omit twentie other errors in substantiall points of faith as in this your small discourse you would perswade there will remaine verie few necessarie heads of Religion for them to agree in And be you well assured that you are so wide from winning Catholikes by this your worke to a better liking of your Religion that you haue taken the high way to leade them to a farre greater dislike of it by teaching that in so many materiall points it differeth so farre from theirs For all Catholikes hold for most assured that which the most ancient learned and holy Doctor Athanasius in his Creed deliuereth in the 2. verse Which Catholike faith vnlesse euerie man obserue wholy and inuiolably not omitting or sh inking from any one article of it without doubt he shall perish euerlastingly If S. Basil that reuerend and blessed Father of the Church doth hold it the duty of euerie good Christian rather to loose hiâ life then to condescend to the alteration of any one syllable in matter of faith Theod. 4. his cap. 17. you may be sure that we Catholikes cannot but cary a very base conceipt of your doctrine who go about vnder the ouerworne and threedbare cloake of reformation to deface and corrupt the purer and greater part of Christian Religion specially when they shall perceiuâ the most points of your pretended reformation to be nothing else but ld âotten condemned heresies new scoured vp and furbushed and so ââshew made more saleable vnto the vnskilfull as in this treatise shall be proued in euerie Chapter R. ABBOT YOur demaund M. Bishop is alreadie satisfied before M. Perkins by those necessarie heads of Religion vnderstandeth such generall grounds as stand vnquestioned betwixt vs and the Romish Church which for the matters handled hee commonly setteth downe by the name of our consents in the entring of euery question There are some maine points of doctrine to which the Church of Rome subscribeth as well as we The Reformed Catholike is still to hold those though hee depart from the corruptions and abhominations to the maintenance whereof the same Church of Rome doth wickedly misapply them As for his winning of Catholikes to the liking of our Religion I assure my selfe that you M. Bishop your selfe and your friend of good intelligence and iudgement were iealous and doubtfull thereof His plaine debating
another whereas to that purpose it was vsed and to that purpose most fitly is applyed and therein nothing contained but what is agreable to the truth For whereas he taketh vpon him to correct that terme of necessitie and will haue it to be called infallibilitie and certaintie he malapertly taketh vpon him to teach them that are more learned then himselfe It is a word which S. Austin often vseth vpon the like occasion both against the Pelagians and Manichees b August de perfect iustit Rat. 9 Quia peccauit voluntas secula est peccantem peccatuÌ habendi dura necessitas Man sinned by his will saith he and thereupon followed a cruell necessitie of hauing sinne c Retract lib. 1. cap. 1 Naturae nostrae dura necessitas merito praecedentis iniquitatis exortae est A cruell necessitie of sinne grew vpon our nature by the desert of the first sinne d De nat gra cap. 66 Ex vitijs naturae non ex coÌditione naturae est quaedam peccandi necessitas Not by creation but by corruption of nature there is a certaine necessitie of committing sinne e Cont Fortunat. disput â Post quaÌ libera ipse voluntate peccauit nos in necessitatem praecâpitati sumus After that Adam sinned by free will we were throwne headlong into a necessitie of sinne all that haue descended of his race And that this necessitie doth well stand with libertie S. Bernard sheweth in calling it f Bernard in Cantic Ser. 81. Ipsa sua voluÌtas necessitateÌ facit vt nec necessitas cùm voluntaria sit excludere valeat voluntatem nec voluntas cùm sit illecta excludere necessitatem Et postâ Anima sub voluntaria quadam malè libera voluntate tenetur Et iterum post Voluntas inexcusabilem incorrigibileÌ necessitas facis a voluntarie and mis-free necessitie wherein neither can necessitie excuse the will because it is voluntarie nor the will exclude necessitie because it is entangled with delight therein wherein will taketh froÌ him all matter of defence and necessitie bereaueth him of possibilitie of amendment and in a word the will it selfe in strange wise causeth this necessitie to it selfe Now then because the state of sinne is such as that there is one way necessitie by the habit of corruption and another way libertie by the free motion of the will very rightly did M. Perkins to expresse the same vse the example of a prison that puts necessitie in one thing and libertie in another And thus in righteousnesse also necessitie and libertie agree and do not one exclude the other For the Angels being by the grace and power of God confirmed in goodnesse are thereby necessarily good g Jdem de grat lib. arist sup so and in such sort good as that they cannot become euill and yet they are freely and voluntarily good because it is the will it selfe that is established in goodnesse The same shall be the state of eternall life to the elect and faithfull h August de perfect iustitia Bene viuendi nunquam peccandi voluntaria foelixque necessitas A voluntarie and happy necessitie of liuing wel and neuer sinning any more Let M. Bishop take knowledge now of this manner of speech and learne not to find fault when he hath no cause But he noteth that we must not vnderstand that a man is at any time compelled to sinne where I may answer him with his owne words before Who knowes not this And againe that this is none of M. Bishops caueat but taken out of M. Perkins M. Perkins had told him so much before hand and therfore what needed this note For this necessitie groweth not of any outward force but from inward nature not by condition of the substance but by accidentall corruption which being supposed there is a necessitie of sinne as in the palsey a necessitie of shaking in the hot feauer a necessitie of burning in the broken legge a necessitie of halting so continuing till the maladie and distemper be cured and done away And whereas M. Bishop referreth this necessitie of sinne to the weaknesse of man and to the craft of the diuell he speaketh too short in the one and impertinently in the other For we are not to conceiue weaknesse onely which may be onely a priuation but a positiue euill habite and contagion of sinne whereby a man sinneth euen without any furtherance of the diuels temptations by the onely euill disposition of himselfe Which euill disposition because it is also in the will it selfe therefore in the midst of that necessitie a man sinneth no otherwise but as M. Bishop requireth to haue it said with free consent of his owne will W. BISHOP M. P. 5. Conclusion The second kind of spirituall actions be good as Repentance Faith Obedience c. In which we likewise in part ioyne with the Church of Rome and say that in the first conuersion of a sinner mans Free will concurreth with Gods grace as a fellow or co-worker in some sort for in the conuersion of a sinner three things are required the word Gods spirit and Mans will for Mans will is not passiue in all and euery respect but hath an action in the first conuersion and change of the soule when any man is conuerted this worke of God is not done by compulsion but he is conuerted willingly and at the very time when he is conuerted by Gods grace he willeth his conuersion To this end saith S. Augustine He which made thee without thee Seâ 15 de verb. Apost will not saue thee without thee Againe that it is certaine that our will is required in this that we may do any thing well it is not onely then required in our first conuersion if it be required to all good things which we do but we haue it not from our owne power but God workes to will in vs. For looke at what time God giues grace at the same time he giues a will to desire and will the same as for example when God worke faith at the same time he workes also vpon the will causing it to desire faith and willingly to receiue the gift of beleeuing God makes of the vnwilling wil a willing will because no man can receiue grace vtterly against his will considering will constrained is no will But here we must remember that howsoeuer in respect of time the working of grace by Gods spirit and the willing of it in man go together yet in regard of order grace is first wrought and mans will must first of all be acted and moued by grace and then it also acteth willeth and moueth it selfe And this is the last point of consent betweene vs and the Romane Church touching Free-will neither may we proceed farther with them Hitherto M. Perkins Now before I come to the supposed difference I gather first that he yeeldeth vnto the principall point in controuersie that is freedome of will in ciuill and morall
the abilitie which the wil naturally hath grace offereth and being accepted yeeldeth only an assistance and helpe for the accomplishment of the work Which he implieth in that he saith that the worke proceedeth principally of grace not wholy but principally onely because grace first occasioneth and beginneth the same whereas otherwise they make Free will parallel-wise and as it were side by side concurre with grace to the effecting of that whereto it tendeth Yet he will not haue vs thinke that they require some outward helpe onely to the will to ioyne with grace or that grace doth but as it were vntie the chaines of sinne wherein our will is fettered and then will can of it selfe turne to God when indeede he cannot well tell what he would haue vs thinke We heare him and his fellowes talke of inward mouing and inward fortifying but in truth they make all this inward but onely outward because they still deny that grace worketh that intrinsecall act of the will whereby it first applieth it selfe to God and do leaue g Andrad vt supra Homini semper liberum relinquitur diuinae operationi praebere impedimentum eamque vel amplecti vel repudiare the will of man to make vp the worke of grace by that that meerely and naturally is his owne In respect whereof Costerus compareth grace h Coster vt supra Est haec gratia in arbitrio voluntatis vt ea vti possit non vti retinere abijcere quemadmodum baculus in manu conualescentis cuius auxilio si velit vtetur sin minus poterit eum remouere to a staffe in a mans hand which at his owne will he either vseth for his helpe or throweth away still excluding that worke of God whereby it is wrought in the will to will and receiue the grace of God and not to reiect the same The necessitie of which worke herein plainly appeareth for that man as touching spirituall life i Ephes 4.18 the life of God is wholy dead and therefore as the dead man hath no facultie or power left whereby to do any thing for himselfe for recouerie of life againe but his life and the life of all his parts must wholy and newly be put into him so man hath nothing left in nature whereof with any helpe whatsoeuer he can make any vse to returne to God againe but this life must wholy and newly be wrought in him by the grace and power of God Now in this point M. Bishop stutteth and stammereth and knoweth not how or what to say Man he saith is but halfe dead not starke dead and by and by after he is halfe dead in his naturall powers of vnderstanding and will but touching supernaturall workes he may in a good sence be likened to a dead man and yet presently saith againe that in this state there is a naturall facultie of Free will which is able being outwardly moued and inwardly fortified to effect and do any worke appertaining to saluation Whereby he wholy ouerthroweth the comparison of a dead man because where there is remaining an actiue power that needeth onely to be stirred vp and strengthened there cannot be affirmed the state of death But the Scripture pronounceth man absolutely dead The k Iohn 5 25. dead shall heare the voyce of the Sonne of God and they that heare it shall liue l Epes 2 1.5 Col. 2.13 Ye were dead in trespasses and sinnes not m Luk. 10.30 halfe dead like the man that descended from Ierusalem to Iericho to whom S. Ambrose more fitly resembleth man falling after Baptisme m Ambros de poeâtit lib. 1. cap. 10. and in the state of grace but plainely o Mat. 8.22 dead like p Iohn 11.39 Lazarus foure dayes dead and now stinking in his graue in whose raising vp was q Aug in Ioan. trail 49 Surrexes protessit Jn vâroquâ potentia Domin erat non vires mortut the power of Christ not any strength of the dead man so as that the recouering of a man to faith and spirituall life is by r Eânes 1.19 the same working of the mightie power of God which he wrought in Christ when he raised him from the dead Which if M. Bishop did acknowledge according to the plaine euidence of holy Scripture he would not thus halt betwixt grace and Free will but would confesse that whatsoeuer the will doth in the worke of saluation the same is fully and wholy wrought therein by grace But now he doth but dally with the name of Grace as Pelagius the heretike did onely to hide the venime and poyson of his false doctrine Å¿ August cont Pelag. Celest lib. 1. cap. 37. Gratiae vocabulo frangens inuidiam effensionemque decliâians to abate the hatred and auoid the offence that should otherwise arise against him And no otherwise doth the councell of Trent which he alledgeth for his warrant the doctrine whereof is the very same with the Pelagian heresie being taken with those corrections and limitations wherewith Pelagius and his followers did abridge and explaine themselues For they denied not a necessitie of the grace of God Pelagius himselfe plainely saying t Pelag. apud Aug. ibid lib. 1. cap. 31. Liberum arbitrium habere nos dicimus quod in omnibus bonu operibus diuino semper adiuuarur auxilio We say that we haue a Free will which in all good workes is alwayes assisted with the helpe of God u Cap. 33. Lâberum sic confitemur arbitrium vt dicamus nos indigere Dei semper auxilio We so confesse Free will as that we say that vve alwayes stand in need of the helpe of God x Cap. 35 Epistota nostra consitetur nos omnino nihil boni facere âasse sine Deo We can do no good at all without God y Cap. 37. Inuemeni nos ita hominis laudare naturam vt Dei semper gratiae addamus auxilium We so prayse nature as that we alwayes adde the helpe of the grace of God And that we may see that he first trod the path for the councell of Trent to follow he sticketh not to pronounce z Cap. 1. A thema qui sentit vel docet gratiam Dei qua Christus vinit in hunc munâum peccatores siluâs facere non solum per singulas horas aut per singula momenta sed etiam per singulos actus nostros non esse necessariam qui hanc conantur auferâe paenas sortiuntur aeternas Anathema to euery one that thinketh or saith that the grace of God whereby Christ came into this world to saue sinners is not necessarie not onely euery houre and euery moment but to euery act of ours and they that go about to deny it shall be punished for euer So doth the Pelagian heretike affirme to Hierome a Hieron adis Pelag. lib. 3. Suât plerique nostrorum qui omina quae agimus dicant fieri praesilio Dei There
lât eo scidâcet incliâante qui in nobis âurabilt modo Ineffabili operatur velli de bono persâuer cap. 23. sic in potestate habet cor nostruÌ c. so hath our hearts in his power as that in wonderfull and vnspeakeable manner he worketh in vs to will that good that we cannot haue but with our will And whereas you say that it lieth in our power to refuse the grace of God you thereby subiect e De Praedest sanct cap. 10 per hoâ vt promissi sua Deus possit implere non est in Dei sed in hominis potestate the accomplishment of the promise of the grace of God to the power and will of man so that if man list it shall take place if man list not it shall not take place f Jbid. Filios promisit Deus Abrahae quo âidei câus vestigâa sect ârentur God promised children to Abraham that should follow the steps of his faith g Prosp de âocat gene l b 1. cap. 3 Creditucos promisit c recrâcidiâdos promisit obilituros persiueratââos c. He promised them forgiuenesse of sinnes obedience perseuerance the feare of him He offereth grace to that purpose where if it lie in mans power to refuse the same then it must be in mans power whether the promise of God shall be fulfilled or not But God did h August ibid. Non di nostrae voluntetis potestate sed de sua praedestinatione promisit Promisit enim quod ipse facturus fuerat non quod homines quia etsi faciunt hâmines bona quae pertinent ad celeâdum Deum ipse facit vt illi faciaât quae praecepit non illi faciunt vt ipse faciat quod promisit not make that promise vpon the power of our will as foreseeing what we would do but vpon his owne purpose determining what he himselfe would do causing men to do what he hath commanded not hauing from men to performe what he hath promised because he intended such i Jdem de corrept grat ca. 11. Secunda plus potest qua fit etiam vt velit a grace not as whereby man may attaine to righteousnesse if he will but whereby it is wrought in him to will and loue the same k Ibid cap. 14. Magis habet in potestate voluntates homiâum quà m ipsi suaâ he hauing in his power the wils of men more then they themselues haue In a word man by nature hath in him to resist and refuse the grace of God to this his power serueth and doth not serue to do otherwise But God ouerruleth this power and worketh in him not to refuse his grace and when God worketh in man not to refuse it cannot be said that to refuse is in the power of man not that God maketh man iust against his will but l De praedest sanct cap. 8. A nullo duro corde respitutur edeo quippe triburtur vt cordis duritia primitus auferatur he taketh away from him hardnesse of heart wherby he did refuse and is m De grat lib. arbit cap 14. Cor lapideum aduersus Deum omnino inflexibile est altogether inflexible towards God and giueth him a new heart a heart of flesh willing to obey whereby a man groweth to be as aduerse to sinne as he was before to righteousnesse and entreth to that state which S. Iohn describeth n 1. Iohn 3.9 Euery one that is borne of God sinneth not neither can he sinne that is serue sinne giue himselfe altogether ouer to sinne because he is borne of God which is here the happie beginning of the euerlasting blessed state of Gods elect o August de corrept grat cap. 11. Prima libertas voluntatis erat posse non peccare nouissima multò maior erit non posse peccare c. Non posse peccare non posse bonum deserere to be freed from all possibilitie of sinne or forsaking that good that God hath yeelded vnto vs by Iesus Christ Now hereby we see how absurdly M. Bishop propoundeth the second part of this question when we concurre to worke with grace whether we could if we listed refuse to worke with it For who doubteth but if we list we do refuse but therefore the worke of grace is that we shall not list to refuse the worke of grace but that our list shall be to submit our selues vnto it p August de corrept grat cap 8 An audebis dicere etiam rogante Christone deficeret fides Petri defecturam fuisse si Petrus eam deficere voluisset hoc est si cam vsque in sinem perseuerare noluisset Quasi aliud Petrus vllo modo vellet quà m pro illo Christus rogasset vt vellet Nam quit ignorat tunc suisse perituram fidem Petri si ea quae fidelis erat voluntas ipsa deficeret permansuram si cadem voluntas maneret sed quia praeparatur voluntas à Domino ideo pro illo non posset esse inanis oratio Quando rogauit ergò nefides cius deficeret quid aliud rogauit nisi vt haberet in fide liberrimam fortissimam inuictissimam perseuerantissimam voluntatem Where Christ prayeth for Peter that his faith might not faile will any man dare to say that it might faile if Peter list to haue it faile that is would not haue it to perseuere vnto the end As if Peter could list or will in any sort otherwise then Christ had prayed for him that he might will For who knoweth not that Peters faith should faile if the will of faith should faile in him and continue if that should continue But because the will is prepared by the Lord therefore the prayer of Christ for Peter could not be in vaine whereby he prayed that he might haue in the faith a most free most strong inuincible and perseuering will This is the worke of grace to all the faithfull it standeth not vpon their list to refuse the grace of God for then they certainly giue it ouuer but q Ierem. 32.40 he putteth his feare into their hearts that they shall not depart from him Now the question being truely and rightly propounded whether God hauing fully done his part for the conuersion of a sinner it remaine free to his owne will either to accept or refuse this grace the reasons vsed by M. Perkins are verie effectuall and strong to proue the contrarie and it was M. Bishops cunning to passe by them because he knew not any probable answer to giue vnto them His first reason sheweth the vniuersall corruption of mans heart r Gen. 6.5 the whole imagination whereof God testifieth to be onely euill continually so that Å¿ Rom. 8.7 flesh sauoureth of nothing but enmitie against God and is not subiect to the law of God nor indeed can be If mans heart be onely euill and enmitie against God then can it not be truly sayd that
there is in it any naturall facultie of Free will to assent and yeeld it selfe to the grace of God If it be not subiect to the law of God nor indeed can be shall we say by plaine contradiction that it hath in it whereby to assent and giue it selfe in submission vnto God Free vvill requireth integritie in iudgement of vnderstanding in election of will in obedience of affection but here man is vtterly disabled in all these What facultie of iudgement hath he to conceiue and approue the things of God who in all his thoughts is onely euill and in his very wisedome is enemie vnto God t Ierem. 10.14 Euerie man is a beast by his owne vnderstanding his mind altogether u Ephes 4.18 darknesse and ignorance and as he auaileth nothing that offereth light to the blind or bringeth him into the cleerest Sunne-shine vnlesse he can make him see so it booteth not that God doth set his light before man and causeth it most cleerely to shine vnto him vnlesse he x Psal 119.18.27 open the inward eye of the soule and make him to vnderstand not leaue him to vnderstand if he will but make him to vnderstand To this purpose is the second reason of M. Perkins that y 1. Cor. 2 14. the naturall man perceiueth not the things of the spirit of God that they are foolishnesse vnto him that he cannot know them because they are only spiritually that is z Vers 10.12 by the spirit to be discerned If there be no free wil in spiritual things without iudging discerning and vnderstanding thereof and there be no discerning or vnderstanding thereof but onely by the a Vers 16. spirit and mind of Christ surely in nature there can be no Free will that can be helpefull vnto vs to the attainment of spirituall life and the power therof serueth but to condemne for folly the counsels and instructions thereto tending the wisedom whereof it is not able to apprehend Let grace do what may be done yet nature perceiueth nothing of the spirit if the same spirit of grace worke not therein to perceiue Now where the vnderstanding is capable yet what peruersenesse and crosnesse still remaineth in the will It hood-winketh the mind and maketh it seeme to it selfe not to see when it doth see it shutteth the gates and intercepteth the passages of the vnderstanding shunning to admit any thing whereby it should be checked and interrupted in it course b August de verb. Apost ser 13. Imââa mens odit etiam ipsum intellectum homo aliquando nimium mente peruersa timet intelligere ne cogatur quod intellexerit facere it hateth and is afraid to vnderstand that it may not he vrged to do when it doth vnderstand Yea where the conscience is conuicted by knowledge and vnderstanding yet the will being entangled with it owne respects how mightily doth it struggle and fight against God and neuer ceaseth fighting till God do c Ose 14.5 heale the rebellions of it not by putting it in case to yeeld if it will but working in it to will and to yeeld vnto him And when will hath now begun to yeeld what vnto wardlinesse doth it find in the affections which as a swift and mightie streame do euery while ouerbeare both the iudgement of the vnderstanding and the resolution of the will so that d Gal. 5.17 we cannot do the things that we would The peruersenesse whereof if it preuaile so much with men iustified and in the state of grace as that it causeth many bitter lamentations for ouersights thereby committed contrarie to the intendment of the will how much more do they like flattering Dalilaes bind all our strength and ouercome all the power of nature when the will as yet hath receiued no fortification of inward grace to resist and fight against them Seeing therefore the heart is on the one side so blind that it cannot see and on the other side so peruerse as that one while it will not see another while crosseth whatsoeuer it doth see we may well say as S. Austin doth e August coneduas epist Pelag lib. 4. cap. 6. Quid potestis boni sacere de corde non bono vt autem habeatis cor bonum Daboinquit c. What good may a man do out of a heart that is not good but to haue our heart good we must looke to him that saith I will giue you a new heart and will put into you a new spirit so that till the heart be renewed and made good there is no doing good and therefore no assenting to the grace of God The third argument of M. Perkins he omitteth with the rest and yet lighting vpon some idle deuice afterwards he thought good to set it downe in steed of an obiection which shall be examined in the place which he hath giuen it The fourth reason is taken from that that the Scripture in the conuersion of a sinner ascribeth all to God and nothing at all to mans Free will as appeareth from the termes of f Iohn 3.3 new birth g Gal. 6.15 new creature h Tit. 3.5 regeneration c. Whereby is argued that as man conferreth nothing to his generation and birth so neither doth he to his regeneration and new birth As man doth nothing for himselfe in his creation so hath he nothing whereby to steed himselfe to become a new creature Whereto agreeth the definition of the ancient Church i Fulge a ad Monimum lib. 1. Null itenus sinimus immo salisbriter prohibemus tam in nostra fide quà m in nostro opere tanquam nostrum nobis aliquid vin licare We in no wise suffer nay according to wholsome doctrine we forbid whether in our faith or in our workes to chalenge to our selues any thing as our owne We haue to chalenge nothing as our owne and therefore it is not our act of Free will but Gods worke in vs to assent to the grace of God How then doth M. Bishop say that this is nothing against him who saith in effect the same that Pelagius did k Aug. cont Pelaeg Celest lib. 1. cap. 25. Quod possumus omne bonum facere dicere cogitare illius est qui hoc posse donauit quod vero bené vel agâmus vel loquimur vel cogitamus nostrum est It is of God that we are able to do or speake or to thinke any thing that is good but to do or to speake or to thinke it is our owne because if we beleeue him the grace of God leaueth it to our owne Free will either to accept or refuse to do or not to do to worke with it or not to worke M. Perkins fift reason is taken from the iudgement of the auncient Church which how far it auaileth we shall see anone but he that well weigheth these reasons and the circumstances of them as M. Perkins hath set them downe will surely thinke that
conuerted Gratia Dei erat sola it was onely the grace of God Which words M. Bishop hath fraudulently concealed as being expresly against him and cleering this whole point most manifestly on our part Our conuersion is onely by the grace of God as Austin saith S. Pauls was Free vvill hath no part therein We say as he saith that the will of man being conuerted and renewed by grace doth afterwards apply it selfe to worke with grace and so there is not onely the grace of God nor onely the will of man but the grace of God accompanied with the will of man not as by any proper worke of the will it selfe but by the worke of grace by which it was first conuerted Therefore the same S. Austin elsewhere mentioning those words By the grace of God I am that I am saith thereupon m De praedest grat cap. 11. Haec est prima misericordia quam liberae voluntatis opera consequuntur Sed vt Pauli vocationem bona opera sequerentur quid ait Et gratia eius c. This is the first mercie after which do follow the workes of Free will But that good vvorkes might follow after the calling of the Apostle vvhat doth he say himselfe And his grace vvas not in me in vaine There is no Free vvill then to righteousnesse before a man can say By the grace of God I am that I am Thereby the will is made free and thereby it worketh with grace to bring forth the fruits of all good workes So that Saint Austin leaueth vs this place very strong to prooue that both our conuersion and our working with grace when we are conuerted is altogether and wholy to be attributed vnto grace Hereby the other place is cleered if it were ought worth 8. W. BISHOP The second text is It is God that worketh in vs Phil. 2. v. 13. both to will and to accomplish We grant that it is God but not he alone vvithout vs for in the next vvords before Saint Paul saith Worke your saluation with feare and trembling So that God worketh principally by stirring vs vp by his grace and also helping forward our will to accomplish the worke but so sweetly and conformably to our nature that his vvorking taketh not away but helpeth forward our vvill to concurre vvith him Againe the vvhole may be attributed vnto God considering that the habits of grace infused be from him as sole efficient cause of them our actions indued also vvith grace being onely dispositions and no efficient cause of those habits but this is an high point of schoole Diuinitie verie true but not easily to be conceiued of the vnlearned R. ABBOT S. Austin in expresse termes contradicteth M. Bishop saying a August de grat li. arbit cap 17. vt velimus sine nobis operatur without vs he worketh in vs to will And so S. Bernard also saith that b Bernard de grat lib arbit Creatio in libertatem voluÌtatis facta est sine nobis the creating of vs to freedome of will is wrought without vs. Our will is the subiect wherein it is wrought but the efficient cause thereof is onely the grace of God This M. Bishop denieth because the Apostle in the words immediatly before saith Work out your saluation with feare and trembling But the Apostle when he biddeth them to worke biddeth them to do it with feare and trembling And why is that c Aug. in Psal 65. Subiecit causam Deus est enim c. Si ergo Deus operatur in te gratia Dei benè operaris non viribus tuis The Apostle addeth the cause saith S. Austine for it is God that worketh in you to will and to worke of his owne good will If then God worke in thee it is by the grace of God that thou workest well not by thine owne power How peruersly then doth M. Bishop deale that when the Apostle vseth the latter words to expound the former he will take the former words to crosse the latter Men are to be called vpon by exhortation to do good workes but yet they are to know that the effect of exhortation is the worke of grace True saith M. Bishop it is of grace but not of grace onely for Free will also hath a part But S. Austin telleth that d De bono perseueran cap. 6 Tutiores viuimus si totuÌ Deo damus non nos illi ex parte nobââ ex parte commuttimus it is more safetie for vs to attribute all wholy to God and not commit our selues partly to God and partly to our selues and e Tertul. aduers Hermog Veritas sic vnum Deum exigit defendendo vt solius sit quicquid ipsins est ita enim ipsius erit si fuerit solius true faith requireth this in the defending of one God that whatsoeuer is his we make it onely his for so shall it be accounted his if it be accounted onely his If God do worke in vs to will let vs acknowledge it to be his onely and none of ours God worketh principally saith M. Bishop by stirring vs vp by his grace and also helping forward our will to accomplish the worke but so sweetly and conformably to our nature that his working taketh not away but helpeth forward our will to concur with him Here is stirring vp the wil and helping forward the will and no more but what the Pelagians confessed as I haue shewed before but why doth he make it so daintie to say as the Apostle saith that God worketh in vs to will He nameth grace which is but a grace if we will but we require the grace which the Apostle teacheth whereby God worketh in vs to will He saith that God doth not take away our will So did Pelagius say f August contr Pelag. Celest lib 1. cap 7. Dicimus eam sine voluntate nostra nequaquam in nobis perficere sanctitatem that God doth not worke holinesse in vs without our will We answer that our will is the subiect wherein God worketh as before was said but it is no part of the efficient cause whereby it is wrought in vs to will The Arausicane Councell determineth g Concil Arausican 2. cap 4 Si quis vt à peccato purgemur voluntatem nostram Deum expectare contendit Non autem vt etiam purgari velimus per sancti Spiritus infu sionem operationem in nobis fieri confitetur resistit Apostolo c. that if any man do maintaine that God expecteth our will that we may be purged from sinne and doth not confesse that by the infusion and operation of the holy Ghost it is also wrought in vs to be willing to be purged he resisteth the Apostle in that he preacheth according to wholesome doctrine that it is God which worketh in vs both to will and to worke of his good will This M. Bishop maintaineth he saith that God offereth grace to that
though in regard of our selues our own indisposition we cannot THE DISSENT 1. VVE hold that a man may be certaine of his saluation in his owne conscience euen in this life and that by an ordinarie and speciall faith They hold that a man is Certaine of his Saluation only by hope both hold a Certainty we by faith they by hope 2. We say our Certaintie is infallible they that it is onely probable 3 Our confidence in Gods mercy in Christ commeth froÌ certaine and ordinary faith theirs from hope False Thus much of the difference now let vs come to the reasons to and fro R. ABBOT In this first diuision M. Bishop giueth vs onely some briefe notes which need not to be stood vpon In the third conclusion he denieth their agreement with vs but if he vnderstand it as M. Perkins doth of ordinary assurance he had no cause to denie it For seeing in the first conclusion of dissent he graunteth Certainty or assurance by hope and requireth therewith doubting yea affirmeth still that it cannot be without doubting what reason had he to denie the conclusion being indifferently propounded of assurance afterwards more particularly to be distinguished but that he well knew not what he was to say But in that conclusion he should haue taken knowledge what manner of Certainty or assurance of Saluation it is that we teach not such as whereby a man is meerely secure and made absolutely out of doubt but such as many times is assaulted and shaken with many difficulties and feares and doubts which oft do intricate and perplexe the soule of the righteous and faithfull man Which notwithstanding arise not of the nature and condition of faith as if it ought so to be but of the frailty and corruption of our euill nature by reason whereof faith is not such as it ought to be For the true and proper worke of faith is to giue to the beleeuer a stedfast and vnmoueable assurance of the loue of God that he may fully enioy the comfort thereof without interruption or let and whatsoeuer is aduerse and contrary to this assurance and comfort is to be accounted the enemie of faith Therefore it is not the office of faith to cherish and maintaine such feares and doubts but to resist them to fight against them and so much as is possible to expell them and driue them out But yet by reason of the strength of our naturall corruption and the weakenesse of our faith we attaine not to this and how much the weaker our faith is so much are we the further from it So that the case standeth betwixt faith and doubting as it doth betwixt righteousnesse and sinne For there is true righteousnesse in the faithfull and sometimes it mightily preuaileth and the conscience euen gratulateth it selfe and reioyceth in the vse and practise thereof But anone it beginneth to find defect the temptations of sinne iustle it aside the man stumbleth falleth and the light whereby he shined before as a starre in the firmament becommeth eclipsed and darkned and he seemeth to himselfe not to be the man that he was before Neither doth this seldome fall out but euen daily is there a vicissitude and change by turnes euery day bringing his griefes of infirmity and weaknesse and sometimes giuing occasion of great lamentation and mourning by great and grieuous trespasse against God and men But God that a 2. Cor. 4.6 commaundeth the light to shine out of darknesse and can of a poison make a preseruatiue turneth these infirmities to their good making them by experience of sinne to loue righteousnesse the more and to become more wise and warie against temptation and in rising to take the better heed not to fall againe Euen in like sort the case standeth with the assurance of faith wherein is a comfortable testimonie of the loue of God towards vs which we receiue as b 1. Kings 19.7.8 Elias did his meate from the hands of the Angel securing our selues to go in the strength thereof vnto the mount of God and that c 1. Pet. 1.5 thereby we shall be kept through the power of God vnto that saluation which is prepared to be shewed in the last time But yet in the course thereof there is much variety and change by reason that we apprehend not this assurance directly and immediatly as a principle but by consequence and collection as a conclusion so that being subiect to alteration in the apprehending of the premisses there must necessarily be an alteration in the apprehending of the conclusion Our eies are not alwaies alike intent to the word of God we do not alwaies alike conceiue the promises of God nay temptation sometimes hideth them out of our sight The effects of grace do not alwaies appeare the same yea sometimes they seeme to be quite ouerwhelmed with contrarie effects Moreouer in nature it selfe is a voluntary shrinking and relinquishing of the comfort of faith through the seeds of vnbeleefe that originally are sowen in vs so that the ground of our owne hearts is euery while casting vp obiections and questions as mire and dirt to trouble d Iohn 7.38 the spring of the waters of life that they runne not so pure and cleare as otherwise they should do By all which occasions it commeth to passe that the daies of faith are as the daies of the yeare some faire some foule one while a sunne-shine sommer another while a long and tedious winter sometimes no more but a storme and away one while cast downe as it were to hell another while seeming to be as it were in the courts of heauen where is assured standing and no falling sometimes labouring and strugling some other times triumphantly reioycing but in all perplexities and distractions conceiuing still what it hath felt and striuing to attaine to the same againe And as a child affrighted runneth to the father looking for defence and helpe of him euen so in the middest of all feares and temptations faith is stil running vnto God stil importuning of him calling vpon him expostulating with him casting it selfe stil vpon him depending vpon his aid and expecting of him that things become otherwise then presently they are and seldome going so farre but that it seeth a glimse at least of light in darknesse of hope in despaire of comfort in distresse of life in death of heauen in hell or if it loose the sight thereof yet recouereth it soone againe Of all which we see pregnant example in the distresses and temptations of the Saints which for our instruction and comfort are recommended vnto vs in the word of God And this God doth to the intent that being in some sort for the time put off from him we may take the faster hold when we returne againe that the tast of his loue may be the sweeter and our ioy thereof the greater when out of these flouds of temptations we arriue vnto it that e Rom. 5.3 affliction may bring forth
last day being assured that as a head wil not suffer a member of it owne body to perish which it hath in his power to preserue so Christ hauing made him a member of his body and hauing power to saue him will not suffer him to perish but as a faithfull Mediatour will performe that charge which z Iohn 6.39 the will of the heauenly Father hath laid vpon him that of all that he hath giuen him he should loose nothing but should raise it vp at the last day Now M. Bishop saith that he beleeueth that God for the merits of Christes passion doth forgiue them that are heartily sorie for their sinnes and humbly confesse them with a full purpose of a new life And this he hopeth that he hath done but he cannot assure himselfe that he hath done it or that he hath done it so well as he ought to do and therefore cannot beleeue the forgiuenesse of his sinnes Where we see that the merit of Christes passion is not sufficient in his opinion to purchase for him the forgiuenesse of sinnes but it must further hang vpon the sufficiencie and perfection of his owne repentance It is not enough that he truly repent vnlesse he repent so well as he ought to do that his repentance may deserue the pardon that he seeketh for But we for our parts know and confesse that our repentance our faith our righteousnesse are neuer such as they ought to be we are short and vnperfect in the sorow for our sinnes our purposes of new life and amendment of our defaults proue often times like a Ose 6.4 the morning dew that is quickly dried vp And therefore it is not the value and woorth of our repentance that we rest vpon to merit pardon and forgiuenesse but we require a sincerity and truth thereof faithfully to craue the same being but as the paine and greefe which maketh to seeke the medicine whereby it is eased as the hunger and thirst which maketh to craue the food whereby it is releeued as the feeling of beggerie and want which maketh to seeke the treasure and riches by which it is supplied Which supply and reliefe spiritually we find in this that b Rom. 3.24 we are iustified freely by the grace of God through the redemption that is in Christ Iesus whom God hath set forth to be an attonement for vs not by the merit of our repentance but by faith in his bloud c Rhem. Testam Explicat of certaine words in the end Freely for god a mercy for nothing as the Rhemists expound the word gratis willing to shew a little truth in giuing the right signification of the word but craftily suppressing the same truth and plainly contradicting it by a colourable glose deuised against the text of the Apostle and against the signification of the word which force of truth hath wrested from themselues d Ambros in Rom. cap. 3. Gratit quia nihil operantes neque vitem reddentes sola fide iustificati sunt dono Dei Freely saith Ambrose because hauing no works nor yeelding any requitall euen of the gift of God we are iustified by faith onely e Chrysost ni Rom. hom 7. Nullu ad hoc vsus operibus sed fidem tamum exigens Freely saith Chrysostome because he vseth hereto no works of ours but requireth faith onely And he requireth faith onely onely as a hand whereby we receiue not as a worke whereby we deserue this forgiuenesse of our sinnes that so the true penitent may firmly expect it in Christ onely by beleeuing not hang in suspense of it by being in doubt of vnsufficiencie in repenting God hauing therefore appointed it to be f Rom. 4.16 by faith that it may be of grace that the promise thereof may be sure not in it selfe not with God who doubteth but in that respect it is sure enough but to all the seed that is to euery one that beleeueth the promise being that g Act. 10.43 through the name of Christ euery one that beleeueth in him shall haue forgiuenesse of sinnes Which faith though it be yet but weake and little and sometimes interrupted with feares and doubts yet God accepteth it and cherisheth it that by more experience it may grow to more strength neither is it true which M. Bishop saith that in matter of faith there is no feare or doubt as anone after shall appeare In the mean time he further addeth as touching the article of Eternall life that he beleeueth he shall haue it if he shall keepe all Gods commandements but because he is not assured that he shall so do he remaineth in feare And very iustly may he be in feare that looketh for eternall life vpon no other condition then he doth The Apostle indeed doth plainly debarre him from all hope and expectation therof when he saith h Gal. 3.10 So many as are of the works of the law are vnder the curse for it is written Cursed is euery one that continueth not in all things that are written in the booke of the law to do them Where he plainly taketh it for graunted that no man continueth in all things that are written in the law that is that no man keepeth all Gods commandements and therefore concludeth that he that for eternall life dependeth vpon keeping all Gods commandements cannot auoid the curse Yea but Christ saith to the yong man in the Gospell i Mat. 19.17 If thou wilt enter into life keepe the commandements It is true but Christ saith it to induce the young man to the knowledge of himselfe and very ill is it applied to seduce men from the true acknowledgement of the faith of Christ The young man asketh what he might do to inherit eternall life Our Sauiour Christ referreth him to the law as k Gal. 3.25 the Schoolemaister to traine him vnto Christ that finding it l Rom. 8.3 Gal. 3.21 a thing impossible for the law to giue him life and therefore casting off all vaine confidence of the righteousnesse thereof he might be fitted to embrace m Act. 4.12 the faith of that name in which onely life and Saluation is offered vnto vs. Which it plainlie appeareth this young man conceiued not by reason of a presumption that he had by misunderstanding the law that he had obserued the law The vaine opinion whereof to discouer our Sauiour biddeth him to sell all giue to the poore promising him treasure in heauen and willing him in the meane time to come and follow him that it might appeare how far he was froÌ that loue of God and his neighbour which the law required in whose heart the loue of riches bare so great a sway as that he could not be content at Gods coÌmandement vpoÌ promise of heauenly treasure to bestow the same to the necessity of his neighbour Now if he had rightly esteemed of himselfe how farre he was from being answerable to the righteousnesse of the law he would
of God yea the vntruth hereof is so palpable and grosse and contrarie to the common experience of all beleeuers as that we may iustly maruell at the wilfull absurditie of this man in the assertion of it The third reason of our praying continually for forgiuenesse of sinnes is for the obtaining of the fruit effect thereof For so long as we o 2. Cor. 5.7 walke by faith and not by sight we stil pray for the sight of that as touching which we haue now but the comfort of faith and hope We beleeue that we are redeemed both in body and soule yet still we p Rom. 8.23 sigh in our selues waiting for the adoption euen the redemption of our bodies q August in Psal 37. Gaude te redemptum sed non duÌ re spe securu esto Ece nim si no gemueris in spe noÌperuentes adrem Ioy that thou art redeemed saith Austine but not yet in reall effect in hope or as touching hope be without all doubt If thou shalt not now grone in hope thou shalt not attaine to the reall effect Thus then by praier we sigh and grone for our redemption who yet by faith beleeue that already we are redeemed So therefore albeit we beleeue that God hath forgiuen vs our sinnes yet still we pray for forgiuenesse of sinnes that that may appeare to vs which we now beleeue The Prophet Dauid giueth vs to vnderstand that r Psal 32.1 forgiuenesse of sinnes is blisse and happinesse and therefore a freedome from all misery and sorow We still liue in misery and sorow and seeme wholly strangers to all title of blisfull state Therefore being still in case as if our sinnes were not forgiuen vs we still pray for forgiuenesse of sinnes that as we haue heard so we may see and by effects may discerne and enioy the same forgiuenesse But here M. Bishop telleth vs that to pray to God to giue vs those things we are assured of by faith is as fond and friuolous as to pray him to make Christ our Lord to be his sonne or that there may be life euerlasting to his Saints in heauen of which they are in full and assured possession Which is so fond and friuolous a speech as that well we may perswade our selues that it neuer came from any wise man For matters of faith are of diuers sorts Some are already fully acted and done and those we onely beleeue we do not pray for them as the creation of the world the birth and death and resurrection of Christ and other such like Other some are beleeued as designed and pronounced by God but not yet fully acted and effected to vs which we so beleeue as that still we pray for them till they be effected praier being nothing else but Å¿ August de verb. Dom. ser 36. Ostendit fideÌ fontem âsse orationuââeâ posse âre ruâuÌ vb caput aquae siccatur the streame or riuer of faith an issue of the desire of that which ioyfully we beleeue A notable example whereof we see in Dauid who when God had sent Nathan to him to certifie him that he would stablish the kingdome for euer in his house posterity albeit he beleeued ioyfully accepted the tidings hereof yet forbeareth not therfore to pray that it might be so t 2. Sam. 7.25 Now therefore saith he confirme for euer the word that thou hast spoken concerning thy seruant and his house and do as thou hast sayd For thou O Lord of hosts hast reuealed vnto thy seruant saying I will build thee an house therefore hath thy seruant bene bold to pray this prayer vnto thee Therefore now let it please thee to blesse the house of thy seruant that it may continue for euer before thee for thou O Lord God hast spoken it Where we plainely see him praying vnto God that that might be whereof he was assured by faith vpon the promise of God that so it should be and not onely so but did therefore pray because God had reuealed vnto him that it should be so And do we not thinke that Dauid beleeued the word spoken to him from God by the same Prophet when he had admonished him of his grieuous trespasse and he repented u 2. Sam. 12.13 The Lord hath taken away thy sinne and yet afterwards he prayeth x Psal 51.1 Haue mercy vpon me O God after thy great goodnesse according to the multitude of thy mercies do away mine offences Our Sauiour Christ beleeued that his y Ioh. 10 28. sheepe shall neuer perish and therefore that the Father would keepe them and none should take them out of his hands and yet he prayeth z Cap. 17.11 Holy Father keepe them in thy name euen them whom thou hast giuen me He was assured by faith that God would deliuer him from death a Psal 16.10 that he would not leaue his soule in hell nor suffer his holy one to see corruption yet b Heb. 5 7. in the dayes of his flesh did offer vp supplications with strong crying and teares to him that was able to saue him from death and was also heard in that which he feared He was assured by faith that God would glorifie him yet he prayeth c Ioh. 17.5 Now glorifie me O Father with thine owne selfe The Apostle S. Paul was assured by faith that d 2. Tim. 4.18 the Lord would deliuer him from euery euill worke and preserue him vnto his heauenly kingdome yet he ceased not to pray Leade vs not into temptation but deliuer vs from euill We beleeue by faith and are assured that Christs kingdome shall come yet we daily pray Let thy kingdome come Thus therefore albeit by faith in the promise of God we now rest assured of the remission of sinnes yet because it is not yet reuealed we still pray Forgiue vs our trespasses that we may enioy by realitie and possession what we beleeue we alreadie haue in Gods affection Now albeit these three arguments hitherto be idle and vaine conceits yet for conclusion he commendeth them for substantiall and sufficient to assure euerie good Christian that he well may hope for Saluation doing his duty but may not without great presumption assure him of it by faith But it hath bene alreadie shewed that doing of dutie can yeeld vs neither faith nor hope truely so called because we come so short of the doing of it Therefore Hierome rightly saith that e Hieron in Esa lib. 17. cap. 64. Si consideremuâ merita nostra desperanduÌ est if we consider our owne merites we must needs desfaire But God would haue f August in Psal 88. Non secundum merita nostra sed secunduÌ illâus mi sericordiam firma est promissio the promise to be sure not according to our merites but according to his mercie He would haue it to depend vpon his promise and his oath g Heb. 6.18 that by two immutable things wherein it
doth not by and by so fully firmely lay hold therof Therfore whereas he compareth God to a master who wil not at the first entrance into his seruice infeofe his seruaÌt to the fee simple of those lands which after vpon his good deserts he meaneth to bestow vpon him he doth wrong to the maiesty of God thus to limit his bounty to the prouident and wary courses of men occasioned partly by their ignoraÌce vncertainty of other mens future condition partly by their impotency and vnablenes to preuent help that that haply may proue amisse For man knoweth not what the behauior of his seruaÌts hereafter wil be wheras he inteÌdeth his gift no otherwise to him but vpon his good behauior neither is it in his power to better it if he become of worse qualitie then he expected but God from the beginning knoweth our mould and making and that there is no good qualitie to be expected of vs but what the power of his owne hand graciously worketh in vs and therefore his promise is what he will do for vs not what he would haue vs to do for our selues and as he freely giueth vs the inheritance so taketh vpon himselfe g Col. 1.12 to make vs meete to be partaâers of his inheritance To which purpose S. Austin notably speaketh wholy ouerthrowing M. Bishops comparison h August in Ps l. 109. Promisit hominibus diu âitatem mortalibus immortalitatem peâcatoribus iustifiâationem abâxtis glorifiâationeÌ Quicquid promisit indigma promisit vt non quasi operibus merces promitteretur sed gratiae à suo nomine gratis duetur quia hoc ipsum iustè viuere inquentum homo potest iustè viuere non meriti humani sed beneficij diuini est God promised to men fellowship with God immortalitie to vs being mortall iustification to vs being sinners glorification to vs being abiects and castawayes Whatsoeuer he promised he promised to vs being vnworthie that it might not be promised as a vvages or reward for workes but being grace by name might be gratis and freely giuen because to liue iustly so farre as man can liue iustly is not a matter importing mans merite but the benefite and gift of God Let M. Bishop therefore learne hereby that God doth not rest vpon our good behauiour to infeofe vs to the fee simple of the land of the liuing but that good behauiour it selfe is a part of that blessing whereto by his free promise he hath infeofed vs. The originall of which infeofment consisteth in the grace of Gods election the liuerie and seisin in the grace of his adoption wherein he hath made vs his children and i Tit. 3.7 heires as touching hope of euerlasting life which therefore we expect by title of inheritance not by purchase of merit hauing receiued for k Ephes 1.14 earnest and pledge thereof the spirit of Christ sanctifying and preparing vs thereunto Which sanctification notwithstanding he so measureth out vnto vs whilest we liue here as that he leaueth vs nothing whereof to glorie in our selues but when we measure our selues to his iudgement we see still that there is that corruption remaining in vs for which he might take occasion iustly to condemne vs that therefore l Bernard in Cant. serm 50. Vt sâramus in die illa quia non ex operibus iustitia c. we may know at that day as Saint Bernard saith that not for the workes of righteousnesse which we haue done but of his owne mercie he hath saued vs. Rightly therefore doth M. Perkins say that in regard of our selues and our owne indisposition we haue to despaire of our Saluation euen to the verie death as being vnworthie thereof But saith M. Bishop Not so good Sir because we know that he bestoweth mercie vpon the vnworthie in the first iustification of a sinner But what is that to giue vs hope to say that God in Baptisme sheweth mercie to vs though vnworthie if it be true which he addeth that he will not admit into the kingdome of heauen any vnworthie when as after Baptisme we are all so farre from being worthie thereof Nay saith he God giues men grace while they liue to worke that they are made worthie of his heauenly kingdome But where is that man that hath receiued so great grace as that he may be thought to be made worthie of the heauenly kingdome Iohn Baptist saith of Christ m Mar. 1.7 I am not worthie to loose the latchet of his shoe and who is he then of whom it may be sayd that he is worthie to raigne with Christ in his kingdome of glorie The Centurion of whom Christ gaue testimonie that n Mar. 8.10 he found not so great faith no not in Israel yet confesseth of himselfe o Vers 8. I am not worthie that thou shouldest enter vnder my roofe who is he then of whom we may be perswaded that he is worthie to enter vnder the roofe of heauen p Chrysost in Col. hom 2 Nemo talem vitae conuersationem ostendit vt regno dignus esse possit sed hoc totum est donum Dei No man sheweth such conuersation of life saith Chrysostome as that he is worthie of the heauenly kingdome but this is wholy the gift of God How then shall we beleeue M. Bishop that any man so worketh as that thereby he is made worthie of the heauenly kingdome As for the place which he citeth out of the Reuelation it is at large to be handled as is this whole point concerning worthinesse in the question of Merits and therefore thither I referre the Reader for the explication thereof 8. W. BISHOP The fift reason for our opinion is taken out of M. Perkins second exception to wit howsoeuer a man may be assured for his present state yet no man is certaine of his perseuerance to the end And therefore although we might be assured of our Iustification yet can we not be certaine of our Saluation For he onely that perseuereth to the end shall be saued M. Perkins answer is that prayer doth assure vs to perseuer to the end for God bids vs pray that we fall not into temptation and promiseth an issue forth 1. Cor. 10. So then the assurance depends vpon prayer and not vpon our former faith What then if we do not pray so as we should may not the enemie then not onely wound but kill vs to it cannot be denied and therein as in diuerse other workes of pietie many haue bene too too slacke as the pitifull fall of thousands haue taught vs. Oh saith M. Perkins it cannot be that he which was once a member of Christ can euer after be wholy cut off O shamelesse assertion and contrary to many plaine texts and examples of holy Scriptures Iohn 15. Doth not our Sauiour say in expresse words That euery branch in me not bearing fruit he will take it away And againe If any abide not in me he
shall be cast forth as the branch and shall wither and be cast into the fire which doth demonstrate that some which were members of Christ be wholy cut off and that for euer Are we not by faith made members of Christ by our aduersaries owne confession and doth not our blessed Sauiour say expounding the parable of the sower Luke 8. That the seed which fell vpon the rocke doth signifie them who with ioy receiue the word and these saith he haue no root but for a time they beleeue and in time of temptation reuolt Doth not S. Paul in expresse tearmes say 1. Tim. 1.19 That some hauing faith and good conscience expelling good conscience haue made shipwracke of their faith of whom were by name Hymenaeus and Alexander The like 1. Tim. 4. That in the last dayes some should reuolt from the faith Againe 1. Tim. 6. That some for couetousnesse sake had erred from the faith And for example amongst other take Saul the first king of Israel who was at his election as the holy Ghost witnesseth so good a man 1. Reg. 19. that there was no better then he in all Israel and yet became reprobate as iâ in Scripture signified 1 Reg. 15. 16. The like is probable of Solomon and in the new Testament of Iudas the traytor Simon Magus whom S. Luke saith that he also himselfe beleeued Act. 8. and after became an Arch-heretike and so died the like almost may be verified of all Arch-heretikes who before they fell were of the faithfull R. ABBOT This argument were somewhat worth if God hauing made vs partakers of his grace did thenceforth leaue vs to our selues and to our owne keeping for then there were not onely casualtie but certaintie of our falling away from him But looke by what our faith assureth vs of present standing by the same and aâ farre it secureth vs against future falling the assurance of faith being that a Rom. 8.38 neither things present nor THINGS TO COME shall separate vs from the loue of God which is in Christ our Lord. It looketh vpon God as a carefull father who himselfe b Esa 54.13 Ierem. 31.33 teacheth all his children that they may be sure to learne as a good shepheard that c Iere. 23.3.4 so gathereth his flecke as that none of them shall be lacking as a good husbandman that so fenceth d Esa 27.3 his vineyard and keepeth it night and day that none assaile or hurt it as a e Mat. 16.18 rocke strong and sure so that the gates of hell shall not preuaile against the Church of the faithfull that are founded and built vpon it It looketh vnto Gods promise f Ier. 32.40 I will put my feare into their hearts that they shall not depart from me whereby it expecteth perpetuall and assured establishment from him alone It looketh vnto the mediation of Christ who hath not prayed for Peter only that g Luke 22 32. his faith might not faile but h Ioh. 17.11.20 for all that beleeue in him Holy Father keepe them in thy name whereupon the Apostle Peter telleth vs that i 1. Pet. 1.5 we are kept by the power of God through faith vnto Saluation He that keepeth vs by faith must necessarily be vnderstood to preserue and keepe our faith not by any power of ours but by his owne onely power k August de bono perseuer cap. 7. supra Of Free will Sect. 14. who since the fall of man will not haue it to belong to any thing but his only grace that either we come vnto him or do not afterwards depart from him In a word faith seeth in the word of God that the worke of grace is irreuocable and standeth fast and inuiolate for euer l Idem ad artic Sibi falso impos art 12. Nec qua illuminatuâ obcaecat nec quae aedificauit destruiâ nec quae plantauit euellit Sine paenitentiae enim sunt dona vocatio Dei. neither doth God blind them whom he hath enlightened nor destroy what he hath builded nor plucke vp what he hath planted because the gifts and calling of God are without repentance m De praevest sanc ca 16 tu est sine mutatione stabiliter fixa sunt that is they are firmely established to be without any change so that n Rom. 8.30 whom he hath called and iustified them he glorifieth because o August de praeââst sanct ca. 17. Non aâtâs sed quos praedestinauit ipsos vocauit c. he calleth and iustifieth none but whom he hath predestinated vnto glorie and therefore it followeth that he giueth them perseuerance for the attainement of the said glorie p Ambros de Iacob vit beat âb cap 6. Num Deus pâior ipse qui comtilit potest dona âua resindere eâ quos adoptione âuâcepit eos à paterni affectââ gratia relegere The Father saith Ambrose that was the giuer cannot reuoke his gifts nor put away him from the grace of his fatherly affection whom he hath entertained and receiued by adoption q Chrys in Rom. hom 9 âalis ipsa Dei gratia finem nullum habet târminum non nouit sed ad maiora sin per propagatuâ atque progreditur Id quod non itam hominibus vsuuenit verbi gratia assecutus est quis magistratum gloriam priâciâatum tamen in eo perpetuus non manet sed confestim abâo excutitur Nam vt honorem ilium humano maâuâ ãâã eripiat certè superuenieâs mors omninâ ereptura est At quae Deus bona largitur haudquaquam talia sunt a quibus vâ delicet non homo non tempus non rerum aduersarum vu non ipse diabolus non mors ingruens deturbare nos pâtââ quiâ vel mortici cum sumus ium demùm firmiùs ea possidemus atque adeo quo progredimur magis eo maâoribus effectis fâuimuâ For such is the grace of God saith Chrysostome it hath no end it neuer determineth but still proceedeth to greater benefits Which is not wont to be so in the gifts of men for a man hauing obtained an office an honor or principality hath no perpetuitie therein but is soone bereft of it For albeit the hand of man do not take it away yet death will which speedily shall ouertake him But the good gifts which God giueth are not so as from which neither man nor time nor any power of aduersities nor the diuell nor death approaching can remoue vs yea when we are dead we do more assuredly possesse the same In a word r Origen in Ierem hom 1. Impossibiâe est quod semel viuificauit Deut aut ab eo ipso tut abalio occidi it is impossible saith Origen that that which God quickeneth should be slaine either by himselfe or any other It is true then that he onely that perseuereth to the end shall be saued but it is true also that
signifieth that much conflict remaineth for the attainment of that which notwithstanding certainly vndoubtedly he hopeth for He denieth him so to reioice as if there were no further dangers to be feared no further opposition to be expected no further temptations to be endured no further enemies to be resisted and importeth that there is much fighting and wrastling much care and sorow many perplexities and troubles yet to be forecast and looked for We may not then be secure as if there were nothing any more to trouble vs but we may be secure and without doubt of an happy issue and deliuerance from all troubles and this is the hope that we reioice in Therefore S. Austine saith as before was cited r August in Psal 37. Spe securus est Ioy that thou art redeemed but yet not in reall effect as touching hope be secure be without feare So againe s Idem in epist Ioan tract 3. supra sect 14. If a man haue in his heart loue towards the brethren let him be secure let him be without doubt that he is passed from death to life And thus doth Cyprian describe the condition of faithfull Christians t Cyprian cont Demetr Viget apud nos spes robur firmitas fidei inter ipsa seculi libentis ruinas erecta mens immobilis virtus nunquaÌ nisi laesa patientia de Deo suo semper anima secura There is with vs strength of hope and stedfastnesse of faith and amidst the ruines of the decaying world a couragious mind and constant vertue and patience alwaies ioyfull and a soule alwaies secure or without doubt of God to be our God To be short how farre Saint Bernard was from denying the securitie of particular faith and hope appeareth by that that before hath bene said in the twelfth section whereby it is plaine that it was not his purpose here to require that necessity that M. Bishop doth of doubt feare 16. W. BISHOP This passage of testimonies being dispatched let vs now come vnto the fiue other reasons which M. Perkins produceth in defence of their opinion The first reason is That in faith there are two things the one is an infallible assurance of those things which we beleeue This we graunt and therehence proue as you heard before that there can be no faith of our particular Saluation because we be not so fully assured of that Apoc. 3. but that we must stand in feare of losing of it according to that Hold that which thou hast lest perhaps another receiue thy crown But the second point of faith puts all out of question For saith M. Perkins it doth assure vs of remission of our sinnes and of life euerlasting in particular Proue that Sir and we need no more It is proued out of S. Iohn As many as receiued him Iohn 1. he gaue them power to be made the sonnes of God namely to them that beleeue in his name This text commeth much too short he gaue them power to be the sonnes that is gaue them such grace that they were able and might if they would be sonnes of God but did not assure them of that neither much lesse that they should so continue vnto their liues end I omit his vnsauorie discourse of eating and beleeuing Christ and applying vnto vs his benefits which he might be ashamed to make vnto vs that admit no part of it to be true I confesse that therein faith hath his part if it be ioyned with charitie and frequentation of the Sacraments This is it which S. Paul teacheth That not by the works of Moses law Gal. 3. but by faith in Christ Iesus we receiue the promises of the spirit shall haue hereafter the performance if we obserue those things which Christ hath commanded vs. But what is this to Certaintie of Saluation But saith he it is the property of faith to apply Christ vnto vs and proues it out of S. Augustine Beleeue and thou hast eaten Againe Send vp thy faith Tract 25. in Ioh. and thou maist hold Christ in heauen c. To which and such like authothorities I answer that we find Christ we hold Christ we see Christ by faith beleeuing him to be the sonne of God and redeemer of the world and Iudge of the quick and the dead and we vnderstand and disgest all the mysteries of this holy word But where is it once said in any of these sentences that we are assured of our Saluation we beleeue all these points and many more but we shal be neuer the nearer our Saluation vnlesse we obserue Gods commandements The seruant which knowes his Maisters will and doth it not shall be beaten with many stripes Luke 12. Ioh. 15. Then you are my friends saith our Sauiour when you shall do the things which I command you which we being vncertaine to performe assure not our selues of his friendship but when to our knowledge we go as neare it as we can and demand pardon of our wants we liue in good hope of it R. ABBOT M. Perkins affirmeth that the nature of true faith standeth not only in an vnfallible but also in a particular assurance of remission of sins life euerlasting Vnfallible assurance M. Bishop acknowledgeth but thence wil conclude against particular assurance of our owne Saluation because saith he we be not so fully assured of that but that we must stand in feare of loosing it This he saith he hath proued before but his proofe thereof is already disproued onely here for supply he bringeth the words of Christ to the Church of Philadelphia a Reuel 3 11. Hold that which thou hast least another receiue thy crowne Which supply of his is euen according to the manner or his former proofe he nameth a place and so leaueth it be it right or wrong what is that to him If ye aske him how he inferreth that that he would proue thereby you must pardon him he cannot tel It is very doubtfull what may here be imported by the crowne whether the Angel that is the Bishop of the Church of Philadelphia be particularly warned to take heed of forgoing or loosing any of them whom he should account as S. Paul speaketh b Phil. 4.1 1. Thess 2.19 his ioy and crowne of reioycing at the comming of Iesus Christ or whether the same Church be generally admonished to take heed of loosing the crowne of the publike calling and grace of God For so God to signifie the establishing of his kingdome of grace amongst the Iewes amongst other words saith c Ezech. 16.12 I set a beautifull crowne vpon thy head To which honour done vnto them when they yeelded not correspondence of dutifull obedience and thankfulnesse to God our Sauiour Christ foretold them that d Mat. 22.43 the kingdome of God which was their crowne should be taken from them and giuen to a nation that should bring forth the fruit thereof The like we take
know not whether you haue any foundation to build vpon or any matter to build with you know not if you haue builded any thing whether the same be likely to stand or fall and what is this else but to be a foole As for vs we know that we must keepe his words that he commandeth vs to watch and pray to prepare oile to keepe our lamps burning and such like but these admonitions serue not to shake our faith but rather instruct and sharpen it They do not propound conditions for vs to performe to make vp the worke of God in vs but aduertisements and instructions what those lawes are whereof God hath said p Ierem. 31.33 I will put my lawes in their hearts q Ezech 36.27 and cause them to keepe my statutes faith being hereby moued to begge of God r August de spir lit ca. 13. Lege operaÌ dicit Deus fac quod iubeo lege fidei dicitur Deo Da quod iubes Ideo enim iubet lex vt admoneat quid faciat fides to giue what he commandeth and assured that he will to the end performe what he hath promised and seeing in his visitations and corrections his fatherly prouidence and care to effect the same whilest thereby he awaketh vs out of our security and causeth vs to make vse of the admonitions of holy Scripture to fight against the diuell and sinne and to exercise our selues in all godlinesse and vertue 20. W. BISHOP The fift and last reason is this The Papists teach assurance of hope Rom. 5. euen hence it followeth that he may be infallibly assured for the property of a true and liuely hope is neuer to make a man ashamed Answer Hope indeed of heauen makes a man most couragiously beare out all stormes of persecution and not to be ashamed of Christes Crosse but to professe his faith most boldly before the bloudy tyrants of the world our hearts being by charitie fortified and made inuincible And this is that which the Apostle teacheth in that place and saith before Ver. 2. that the faithfull glory in the hope of the sonnes of God and do not vaunt themselues of the Certaintie of their Saluation This Certaintie of hope is great in those that haue long liued vertuously specially when they haue also endured manifold losses much disgrace great wrongs and iniuries for Christes sake for he that cannot faile of his word hath promised to requite all such with an hundred fold But what is this to the Certaintie of faith which the Protestants will haue euerie man to be endued with at his first entrance into the seruice of God when as Saint Paul insinuateth Heb 6. that godly men partakers of the holie Ghost yea after they haue tasted the good word of God and the power of the world to come that is haue receiued besides faith great fauours of Gods spirit and felt as it were the ioyes of heauen haue after all this so fallen from God that there was small hope of their recouerie R. ABBOT This last reason taken from the doctrine of the Papists concerning hope I do not hold to haue bene fitly applied against them For with them as there is not that faith so neither is there that hope which the Scripture teacheth neither can they be said to teach assurance of hope who professedly deliuer that a man must alwaies stand in feare and doubt of that that he should hope for and that he hath no more but onely a probable opinion of any thing in himselfe whereof to conceiue hope Therefore the Councell of Trent saith that a Concil Trident. Sess 6. cap. 9. Sicut nemo pius de Dei miserecordia c. dubitare debet sic quilibet dum seipsum suamque propriam infirmitatem indispositionera respicit de sua gratiae formidare ac timere potest as no man may doubt of the mercie of God and of the merit of Christ so euery man whilest he considereth his owne infirmitie and vndisposednesse hath to stand in feare of his owne being in grace So Andradius affirmeth that their b Andrad Orthod explicat lib 6. sub finem Ita certa est spes vt semper cum metu dubitatione coniuncta sit copulata hope is alwaies ioined and coupled with feare and doubt not onely meaning that it is so but also that it ought so to be accordingly as Maister Bishop hath before deliuered though vntruly c Sect. 10. that there are aboue an hundred texts in holy writ whereby to proue that the faithfull must stand in feare of their owne Saluation The Certaintie of hope therefore that Maister Bishop nameth by occasion that it was named to him is nothing else indeed but meere vncertaintie it being a thing sencelesse to reckon a Certaintie where a man is bound to stand in feare So that their hope is but a conceit of selfe-seeming probability whereby they imagine that haply â may be ãâã them but yet doubt least it be otherwise in ãâ¦ã âen vulgarly men talke of hope where they hauâ ãâ¦ã for that they hope But the hope which the Scââ ãâ¦ã of is another matter importing a patient and ãâ¦ã of that that we beleeue we shall receiue ãâ¦ã the promises of God concerning forgiuenesse ãâ¦ã âââerning our blisse and happinesse to come It ãâ¦ã God vndoubtedly will make good whatsoeuer he ãâ¦ã âsed but as yet we see not the effect and performaââââereof Hope therefore expecteth and waiteth looking ãâã the Lord to reueale his righteousnesse and to make the truth ãâã his word and promise fully to appeare and in this expectation is content with patience to beare the crosse and to endure the afflictions and troubles that are incident to the faith and profession of the name of Christ Thus saith Chrysostome that d Chrysost hom de fide spe charit Quiâquid fides credendo acquirit hoc spes sustinendo praesumit what faith getteth in beleeuing that hope presumeth of in enduring and suffering This hope therefore is not vncertaine and doubtfull but by the direction of faith fully resolueth of the accomplishment of that that it hopeth for It is not as Hilarie well noteth e Hilar. in Psa 64. Spem oporiet non ex mani esse praesâmptam ne magâ sât incerrâruÌ praesumptio quam expectatio cognitorum a presuming of things vncertaine but an expectation of things knowne vnto vs. For that cause is it that Saint Paul saith that f Rom. 5.5 hope maketh not ashamed Which Maister Bishop not vnderstanding expoundeth as if the Apostle had said that it maketh a man not to be ashamed of the crosse of Christ but Saint Paul respected a further matter to signifie the infallible assurance and Certaintie of hope that it neuer putteth a man to shame it neuer giueth him occasion to be ashamed as hauing hoped for that whereof in the end he is deceiued g August in Psal 36. conc 2. Confunditur
Christ had imposed vpon him Now M. Perkins to take away the opinion of our owne Righteousnesse and to shew that we haue no other but the Righteousnesse of Christ to rest safely vpon alledgeth as Gregorie doth the rigour and seueritie of Gods iudgement which admitteth of nothing but what is exact and perfect according to the rule of iustice prescribed vnto vs. Where M. Bishop sheweth himselfe a verie stupide and senslesse man not moued with the l 2. Cor. 5.11 terrours of the Lord and the dread of that iudgement which the very Angels tremble at We know it well saith he Yea do but what is then your refuge and defence Marrie seeing there is no condemnation to them that by Baptisme be purged from Originall sinne as saith he M. Perkins himselfe confesseth the Apostle to teach what then needeth any iustified man greatly feare the rigorous sentence of a iust iudge Wherein he notably abuseth M. Perkins for the hiding of his owne shame For neither the Apostle nor M. Perkins do teach that by Baptisme we are purged from Originall sinne but onely that in baptisme it is remitted and pardoned so that though it continue still in vs yet the faithfull are not thereby holden guiltie before God So then by forgiuenesse of sinnes through the imputation of Christs merits and obedience it is that there is no condemnation to them that are in Christ it is not for that there is nothing in them for which otherwise they might iustly be condemned Surely they that rightly know themselues do know that in themselues there is that still being for which God might iustly cast them away if he should iudge them in themselues but their comfort hope is that for Christs sake it is not imputed vnto them that they shall stand before Gods iudgement seate in the veile of his innocencie and most perfect Righteousnesse and in him shall haue eternall life adiudged vnto them But with M. Bishop the case is farre otherwise There is no condemnation because there is nothing worthie of condemnation all iustice all innocencie no impuritie or vncleannesse no more sinne then was in Adam in the state of innocencie as he hath m Sect. 10 before spoken in the question of Originall sinne May we not maruell that an hypocrite should thus securely flatter himselfe being occasioned to bethinke himselfe of that dreadfull and fearefull day We are purged from Originall sinne saith he vvhat needes then any iustified man greatly to feare the rigorous sentence of a iust iudge But farre otherwise thought Saint Austine when he sayd as we heard before n August epist 29. Cum rex iustus sederit in throne quis gloriabitur se castuÌ habere cor aut quis gloriabâtur se esse immunem à peccato Quae igitur spes est nisi superexultet miserecordia iudicium When the iust king shall sit vpon his throne vvho shall glorie that he hath a cleane heart or that he is free from sinne What hope then is there saith he vnlesse mercie be exalted aboue iudgement And what in the rest of his life hath the iustified man no cause greatly to feare the rigorous sentence of a iust iudge no sinne no trespasse for the rigorous sentence of a iust iudge to take any hold of We haue seene before that our best workes will not endure seueritie of iudgement how shall we then quaile by reason of our sinnes S. Austin saith very well o Aug. in Psal 42. Quiâunque hic viâit quantum libet iuste viuaâ vae illi sicum illo in iudicium intrauerit Deus Who so liueth here howsoeuer iustly he liue wo vnto him if God enter into iudgement with him And fully answerable hereunto is that which Gregorie saith p Greg. Moral li 8. c. 21 Quantalibet iustitia polleant nequaquam sibi ad iustâtiam vel electi sufficieÌt si districtè in iudicio requirantur Not the very elect howsoeuer they excell in iustice shal be able to approue themselues innocent if they be narowly sifted in iudgement But most effectuall to the purpose is that of Hierome q Hieron in Esa l. 6. c. 13. Quum dies iudicij vel dormitionis aduenerit dissolueÌtur omnes manus quia nâllum opus dignum Dei iustitia reperietur c. Omne quoque corâsiue anima hominis tabescet pauebit conscientia peccati sui When the day of iudgment or of death shall come all hands shal be dissolued because there shal no worke be found vvorthie of the iustice of God neither shall anie man liuing be iustified in his sight Whereupon the Prophet saith O Lord if thou markest iniquities who shall endure it euerie heart and soule of man shall faint and feare by reason of the conscience of his owne sinne And will M. Bishop notwithstanding say what needeth any iustified man greatly feare the rigorous sentence of a iust iudge The best is that he leaueth no man to make vse of that which he sayeth because he will giue no man leaue to assure himselfe that he is iustified Yet to make his matter good he alledgeth that Sainr Paul saith that he had runne a good race c. and therefore there vvas a crowne of iustice layed vp for him by that iust iudge c. Of which place we would gladly haue knowne how he maketh application to his purpose The Apostle maketh mention of a crowne of iustice layed vp for him and to be rendered vnto him by a iust iudge but he doth not say that he needeth not to feare the rigorous sentence of a iust iudge God is a iust iudge as well when he iudgeth by lawes of mercie as when he iudgeth by lawes of extremitie as well in the r Rom. 3.27 law of faith as in the law of workes but the rigorous sentence of this iust iudge is onely when he iudgeth by the law of workes By the law of faith God forgiueth and pardoneth he considereth with fauour and Å¿ 2. Cor. 8.12 if there be a vvilling mind it is accepted according to that a man hath not according to that that he hath not and all this he doth as a iust iudge because by law he doth whatsoeuer he doth But in the rigor of the law which is the law of workes he remitteth nothing but requireth all to t Mat. 5.26 the vttermost farthing nothing pleaseth but what is exact and perfect and fully answerable to the rule S. Paul then expected that God as a iust iudge would yeeld vnto him the crowne not by the law of workes but by the law of faith wherein God u Psal 103 4. crowneth in mercy and louing kindnesse because this crowne is a crowne of iustice x Bernard de grat lib. arbit sub finem Corona iustitiae sed iustitiae Dei non suae JustuÌ est quippe vt reddat quod debet debet autem quod pollicitus est Et haec est iustitia de quae praesumit Apostolus promissio
Dei not of Pauls owne iustice saith S. Bernard but of the iustice of God For it is iust with God to pay that he oweth and he oweth that which he hath promised And this is the iustice saith he vpon which the Apostle presumeth euen the promise of God Now verie much doth M. Bishop mistake to thinke that God rendereth by the rigorous sentence of a iust iudge that which as a iust iudge he rendereth by promise according to the law of faith In a word it toucheth the Apostle Paul which Saint Austine sayeth vnto God y August in Psal 129. Si nobiscum seuerus iudex agere volueris non miserecors pater quis stabit ante oculâs tuos If thou vvilt deale as a rigorous iudge and not as a mercifull father who shall stand in thy presence The place of Austin by him cited maketh nothing at all against vs nor helpeth him at all He would thereby proue Inherent iustice and we denie it not onely we say that in this life we are farre from the perfection of it In this life we are z August de verb. Apost ser 15. Vtatores non habitatores non possessores trauellers to it not dwellers in it not possessors of it as Saint Austin speaketh in the same Sermon misquoted by M. Bishop the eighteenth for the fifteenth a Ibid. ser 16. Puto hoc esse dicere Iustus sum quod est peccator non sum I thinke it is all one for a man to say I am iust saith he as to say I am no sinner and who is there liuing that can so say Therefore aduisedly he saith implebit legem he shall fulfill the law not he doth fulfill He now fulfilleth it in part but shall perfectly fulfill it when charitie shall be perfect which is b Rom 1.3.10 the fulfilling of the law which c August epist 29. Plenissima charitas quamdiu hic homo viuit est in nemine shall be in no man so long as he liueth here Therefore in another place he bringeth in the Apostle himselfe saying d Idem de verb. Apost ser 5. Non implet legem infirmitas mea sed laudat legem voluntas meae My weaknesse fulfilleth not the law but yet my will commendeth the law referring it to the commaundement Thou shalt not lust This is the state of our Righteousnesse here rather a desire to fulfill the law then any perfect attainment of our desire And thus M. Bishops answer to the first argument is indeed not worth a rush 5. W. BISHOP Now to the second argument He which knew no sinne 2. Cor. 5. was made sinne for vs that we might be made the Righteousnesse of God which is in him Hence M. Perkins reasoneth thus As Christ was made sinne for vs so we are made the Righteousnesse of God in him but Christ was made sinne by imputation of our sinnes he being most holy Therefore a sinner is made righteous in that Christs Righteousnesse is imputed vnto him I denie both propositions the former because it hath a comparison in the manner of our Iustification with the sinne which Christ was made for vs for in the text of the Apostle there is no signification of a similitude that Christ was so made sinne as we are made iust That is then M. Perkins vaine glosse without any likelihood in the text The other proposition is also false for Christ was not made sinne by imputation for sinne in that place is taken figuratiuely and signifieth according to the exposition of ancient Fathers An host or Sacrifice for sinne Which Christ was truly made his bodie being sacrificed on the Crosse for the discharge of sinne and not by imputation How these words of the Apostle Iustice of God are to be vnderstood see S. Augustine Tract 26. in Ioh. Jtem Epist 120. ad Honorat cap. 30. Item in Psa 30. Conc. 1. De spirit lit c. 9. One place I will cite for all The iustice of God saith he through the faith of Christ Iesus that is by faith wherewith we beleeue in Christ for as that faith is called Christs not by which Christ beleeues so that Iustice is called Gods not whereby God is iust both of them faith and iustice be ours but therefore they are tearmed Gods and Christs because through their liberalitie they are giuen to vs. Which interpretation may be confirmed out of that place of S. Chrysostome which M. Perkins citeth saying It is called Gods Iustice because it is not of workes but of his free gift So that it is not that which is in God himselfe but such as he bestoweth vpon vs and that iustice of it selfe is pure and wanteth no vertue to worke that for which it is giuen to wit to make a man righteous S. Anselme a right vertuous and learned Catholike Arch-bishop of ours shall be answered when the place is quoted R. ABBOT The words of the Apostle are plaine yet M. Bishop denieth that there is any signification of a similitude that Christ vvas so made sinne as vve are made iust M. Perkins to approue that there is a similitude alledged the exposition of Anselmus a Anselm in 2. Cor. cap. 5. Ille peccatum vt nos iustitia non nostra sed Dei non in nobis sed in illo sicut ille peccatum non suuÌ sed nostrum nec in se sed in nobis He vvas made sinne that we might be made Righteousnesse not our owne but Gods not in our selues but in him as he was made sinne not his owne but ours not in himselfe but in vs. M. Bishop answereth that Anselme shall be answered when the place is quoted He was loth of his labor to search for it being left vnquoted by M. Perkins because he saw that all his wit could not deuise what to say against it But when he will answer he must not answer Anselme only but Austin also from whom Anselme borrowed that exposition as he vsed to doe verie much b August Enchirid cap. 41. Ipse ergò peccatum vt nos iustitia nec nostra sed Dei simus nec in nobis sed in ipso sicut ipse peccatum non suum sed nostrum nec in se sed in nobis constitutum similitudine catâis peccati in qua crucifixus erat demonstrauit He then was made sinne saith Austin that we might be made Righteousnesse not our owne but Gods nor in our selues but in him euen as he by the similitude of sinfull flesh vvherein he vvas crucified did shew foorth sinne not his owne sinne but ours not being in him but in vs. In which words we see it plainely affirmed which M. Bishop denieth that the Apostle in those words did intend a comparison betwixt Christs being made sinne and our being made Righteousnesse that as Christ not being a sinner yet was reputed as a sinner for our sakes and for the sinne that is in vs so we not being in our selues iust and righteous
sight of God when there is taken from vs the imputation of all sinne Surely r August de verb. Apost ser 16. Puto hoc esse dicere Iustus sum quod est Peccator non sum to be iust is the same as not to be a sinner and Å¿ Idem in Psal 118. conc 3. Jovia fidei pro non peccantibus habentur quibus peccata non imputantur in the way of faith they to whom their sinnes are not imputed are accounted not sinners Therefore it followeth that they are accounted iust Yea as was before alledged t Idem Retract lib. 1. cap. 19. vt supra sect 7. all the commandements of God are reputed to be done when that which is not done is pardoned But he who is reputed to haue done all the commandements of God is reputed iust He therefore to whom God pardoneth that which he hath not done is reputed iust u Idem in Psal 118. con 3. Siquid à deuiante coÌmittitur propter viam non imputatur tanquam non fuerit operatus accipitur In the way of faith if any thing be committed by stepping out of the way for the waies sake it is not imputed and a man is taken as if he had not done it Yea x Bernard in Cant. 23. Omne quod mihi ipse non imputare decreuerit sic est quasi non fuerit all that God hath determined not to impute is all one as if it had neuer bene Now he that is taken as if he had neuer done amisse is reputed iust Whosoeuer therefore is in the way of faith is reputed iust And thus much is included in the sayings of the Fathers âheresoeuer they teach forgiuenesse of sinnes who thereby to expresse our iustification learned of the Apostle himselfe who saith that we are iustified y Rom. 3.24 through the redemption that is in Christ and expoundeth that redemption by z Ephe. 1.7 Col. 1.14 forgiuenesse of sinnes and in the not imputing of sinne vnderstandeth a Rom. 4.6.7.8 the imputing of righteousnesse without works as before was said Now forgiuenesse of sinnes is yeelded vnto vs by vertue of the merit righteousnesse which Christ hath wrought for vs who b Rom 8.32 was giuen for vs and c Tit. 2.14 gaue himselfe for vs who was d Gal. 4.5 made vnder the law to redeeme vs and therefore is e Bernard in Cant. ser 70. Iustus pro hominibus iust or righteous for vs who f Luk. 22.10 shed his bloud for vs g 1. Thess 5.10 died for vs h Act. 3.26 rose againe for vs and whatsoeuer he hath done hath done for vs. And if for vs the Sonne of God haue i Mat. 3.15 fulfilled all righteousnesse and obedience to his Father who had no neede to vndergoe any such seruice for himselfe should it not be strange that the same should not be reckoned and imputed vnto vs Very iustly it is accounted ours whatsoeuer he hath done for vs no lesse then if we our selues had performed the same for our selues And this is the imputation of Christes righteousnesse which we maintaine by which our sinnes are couered and hidden that is pardoned and forgiuen and we are consequently reputed iust euen by the iustice or righteousnesse of Christ because in the righteousnesse of Christ is the forgiuenesse of our sins But why do they reiect imputation of righteousnesse which as we haue seene before the spirit of God so expresly recommendeth vnto vs by the very phrase importeth that we are not righteous in our selues Surely it were k Origen in Rom ca. 4 Quid videbitur gratiae iusto reputari iustitiam ad iustitiam no matter of grace or fauour as Origen well noteth that to a iust or righteous man his righteousnesse should be reputed for righteousnesse But it is a matter of fauour and grace that God reputeth vs iust It must therefore of necessity be by other meanes then by the righteousnesse that is in vs which can be no other but the imputation of the righteousnesse of Christ that it may be verified of him which is written l Ierem. 23.6 This is the name whereby they shall call him The Lord our righteousnesse Thus saith Ambrose m Ambros in Psa 118. ser 18. Ipse iustitia est nobis de suo dedit sui habere consortiâm Christ is righteousnesse and of that that is his he hath giuen vnto vs to haue fellowship with him n IdeÌ de Abrah lib. 2. cap 8. verè nos tegmine velleris sui vestiuit in demum introducit aeternae salutis he hath indeede clothed vs with the couer of his fleece and bringeth vs into the house of euerlasting saluation And hereof he intimateth a comparison which o Pigh controu De fide iustificatione Pighius himselfe could not but approoue that as Iacob receiued the blessing and inheritance in the garments and apparell of Esau his elder brother to whom the same did properly belong so we receiue the blessinâ of God and are accepted to eternall life in the garment of the righteousnesse of Christ by faith in him whilest thereby we obtaine the forgiuenesse of our sinnes p Ambros de Iacob c. li. 2. cap 2. Odoratus est odorem vestimentorum Fortasse illud est quia non operibus iustâficantur sed fiâe quoniam carnalis infirmitas operibus impedimento est fidei autem claritas factorum âb umbrat errorem quae meretuâ veniam delictoâuÌ Isaac smelled the sauour of Iacobs garments namely which Rebecca his mother had put vpon him of his brother Esaus Haply saith he it importeth this that we are not iustified by works but by faith because the infirmitie of flesh is a hinderance to works but the brightnesse of faith ouershadoweth the errour of our works as which obtaineth the forgiuenesse of our sinnes This ouershadowing is our safety this hiding and couering of our errours and imperfections which disgrace and blemish all our righteousnesse and works and what haue we to couer and hide the same but onely the fleece of the merit of Iesus Christ And this point Saint Bernard as he was most abundant in spirituall meditation so hath most clearely and diuinely set forth vnto vs and saue that we know with whom we haue to deale we should hold it almost incredible that there should be that impudencie in any man as with so wretched and beggerly answers to goe about to shift off so plaine and manifest proofes q Bernard epist â90 vt supra Sect. 9. There is the righteousnesse of another saith Saint Bernard assigned vnto him that wanted of his owne The righteousnesse then that is assigned vnto vs is anothers and not our owne Yea but let his owne reason saith Maister Bishop serue for exposition of his former words Be it so and what is that reason Forsooth this saith he For why may not iustice be from another as
Christiani fonteâ iustitiae ha erirâ tenentuâ inâeniunt la âc m toxicatum How can water both sweet and salt flow out of one fountaine Where Christians are bound to draw at the fountaine of iustice there they find a poysoned brooke It made me call to mind the good vsage and behauiour of the Spaniards in the west Indies where by their extreme villanies and cruelties they haue made the name of Christian religion to stinke amongst those poore and vnbeleeuing soules It made me consider the humilitie and deuotion and great vertue that the Iesuits and Seculars bewrayed the one of the other in the late contentions that were amongst them It put me in mind of the morall and modest conuersation of Weston the Iesuite and his fellows in hunting the diuell in Sara Williams and many pretie trickes about that matter Surely M. Bishop if the faith and religion which we professe did bring forth such vgly monsters as your Popes haue bene or did nourish such execrable villanies and filtheries as are practised amongst you we might iustly grow suspicious of it But thankes be to God that though our fruits be not such as they ought to be yet the face and state of our Church and common wealth is such as that we may boldly tell you that it is not for a harlot to compare with an honest matrone nor for you to make comparison betwixt vs and you 19. W. BISHOP The second difference in the manner of iustification is about the formall act of faith which M. Perkins handleth as it were by the way cuttedly I will be as short as he the matter not being great The Catholikes teach as you haue heard out of the Councell of Trent in the beginning of this question that many acts of faith feare hope and charity do go before our iustification preparing our soule to receiue into it from God through Christ that great grace M. Perkins Doctor like resolueth otherwise That faith is an instrument created by God in the heart of man at his conuersion whereby he apprehendeth and receiueth Christs righteousnesse for his iustification This ioyly description is set downe without any other probation then his owne authoritie that deliuered it and so let it passe as alreadie sufficiently confuted And if there needed any other disproofe of it I might gather one more out of his owne explication of it where he saith that the couenant of grace is communicated vnto vs by the word of God and by the Sacraments For if faith created in our hearts be the onely sufficient supernaturall instrument to apprehend that couenant of grace then there needs no Sacraments for that purpose and consequently I would faine know by the way how little infants that cannot for want of iudgement and discretion haue any such act of faith as to lay hold on Christ his iustice are iustified Must we without any warrant in Gods word contrarie to all experience beleeue that they haue this act of faith before they come to any vnderstanding R. ABBOT By those acts of faith feare hope charitie going before iustification the Councell of Trent doth expresly consort it selfe with Pelagius the heretike This faith feare hope charitie we must know not to be the effects or workes of any infused grace which before iustification is none but they are the proper actes of mans free will onely assisted by some externall or outward grace as they by collusion call it which as I haue shewed before in the question of a Sect. 5. Free will Pelagius the heretike affirmed and graunted as well as they But hereby they directly crosse the rule of S. Austine that b August de fide oper cap. 14. Sequuntâr iustificatum âon praecedunt iustificandum good workes follow in a man being iustified but they go not before iustification He saith they do not go before they say they do go before onely they are not properly meritorious Meritorious they are also c Bellarm de iustific lib. 1. ca 17. Fides suo quodaÌ modo meretur remissioneÌ peccatorum in some sort but not properly meritorious ex condigno as the new faith hope and charitie are in the iustified man Let the Reader well obserue it that there is one faith hope and charitie before iustification another faith hope and charitie infused when a man is iustified But of that we shall heare more anone Here the speciall matter is as touching M. Perkins his description of faith to be an instrument supernaturall created by God in the heart of man at his conuersion whereby he apprehendeth and receiueth Christs righteousnesse for his iustification This M. Bishop saith is set downe without anie proofe and is alreadie sufficiently confuted but where Surely we haue seene much for proofe on M. Perkins side but M. Bishops confutation yet we haue not seene Yea where M. Perkins did notably demonstrate this act of faith out of the Gospell M. Bishop passed it ouer without anie further answer but onely to say d Chap. 3. sect 16 He might be ashamed to vse this discourse to vs who admit no part of it to be true in which sort he might easily answer any thing that he list not to admit for truth But what is it that he would haue to be proued For that faith is an instrument to apprehend and receiue it is plaine because it is e Aug. in Ioan. tract 50. Quomodo tenebo absentem quomodo in coelum manuÌ mittam vt ibi sedentem teneam fidem mitte tenuisti the hand which we stretch to heauen to take hold of Christ and to hold him sitting there it is the mouth whereby we eate and drinke Christ because f Ibid. tract 26. Qui credit manducat to beleeue is to eate it is the stomach wherby we digest him for g Tertul. de resur carn fide digerendus he is to be digested by faith it is h Bernard in Cant. ser 32. In bonis Domini quatenus fiduciae pedem pârrexeris eatenus possidebis the foot wherby we enter possession of the benefites of Christ and possesse so farre as we stretch the same it is i Idem in Annunc ser 3. Dominus oleum misericordâae nisi in vase fiduciae non ponit the vessell whereinto God putteth the oyle of his mercy k Aug. de verb. Dom. ser 33. Fide illum accipimus By faith saith Austin we receiue Christ it is l Ambros in Psâl 43. Fidei tactus est quo tangitur Christus by faith saith Ambrose that we touch Christ and m Cyprian lib. 2. epist 2. Quatum fidei capacâ afferimus tantum gratiae inundanin haurimus looke how much faith we bring to receiue saith Cyprian so much we draw of the abundant grace of God This being plaine the question then must be of the thing that is to be receiued Now the thing to be receiued is the thing wherby we are to be iustified The thing whereby
of her head And as she had true repentance of her former life so no doubt but she had also a firme purpose to leade a new life So that in her conuersion all those vertues met together which we hold to concurre to iustification and among the rest the preheminence worthily is giuen to loue as to the principall disposition She loued our Sauiour as the fountaine of all mercies and goodnesse and therefore accounted her precious ointments best bestowed on him yea and the humblest seruice and most affectionate she could offer him to be all too little and nothing answerable to the inward burning charity which she bare him Which noble affection of hers towards her diuine Redeemer no question was most acceptable vnto him as by his owne word is most manifest for he said That many sinnes were forgiuen her because she loued much But M. Perkins saith that her loue was no cause that moued Christ to pardon her but onely a signe of pardon giuen before which is so contrary to the text that a man not past all shame would blush once to affirme it First Christ saith expresly that it was the cause of the pardon Because she had loued much Secondly that her loue went before is as plainly declared both by mention of the time past Because she hath loued and by the euidence of her fact of washing wiping and anointing his feete for the which saith our Sauiour then already performed Many sinnes are forgiuen her So that here can be no impediment of beleeuing the Catholike Doctrine so clearlie deliuered by the holy Ghost vnlesse one will be so blindly led by our new Maisters that he will beleeue no words of Christ be they neuer so plaine otherwise then it please the Ministers to expound them And this much of the first of those reasons which M. Perkins said were of no moment R. ABBOT I wished thee gentle Reader before to obserue that which here plainly thou seest that by the Romish doctrine there is one faith hope charity before iustification which must prepare a man in iustification to receiue and is the cause for which in iustification he doth receiue another a faith which is the cause why God endueth him with faith a hope which is the cause for which God endueth him with hope a charity which is the cause for which God bestoweth vpon him the gift of charity A strange doctrine and the same for which Pelagius was of old condemned a August epist 46. that vpon our merits the grace of God is bestowed vpon vs. M. Bishop will say that they make no merits of these yet he himselfe knoweth that their schooles do make them merits ex congruo though not ex condigno merits which are of force to moue God and which it is conuenient that God should respect though they do not fully deserue grace And this merit b Bellarm. de iustif lib. 1. cap. 17. Fides suo quodaÌ modo meretur remissionem peccatorum iustificat per moduÌ dispositionis ac meriti Bellarmine himselfe affirmeth as before was said But let vs know why they account them not properly merits The reason indeede is because they say they are not the effects of any infused grace for they make them intrinsecally the acts onely of mans free will though adioyning the shew of a counterfeit grace which doth as it were put a hand vnder the arme to helpe lift it vp for the acting thereof Yet M. Bishop at randon not knowing what he saith calleth them diuine qualities contrary to the doctrine of his owne schooles For if faith hope and charity before iustification be diuine qualities and essentially the works of grace there can nothing hinder but that they should be as properly meritorious as those infused graces wherein they affirme iustification to consist But now he must vnderstand that the Fathers did not take merit so strictly as that they giue him way to shift off from himselfe the assertion of Pelagius They vnderstood it so largely as that c August epist 105. Si excusatio iusta est quisquis ea vtitur non gratia sed merito liberatur if a man can but plead a iust excuse for his deliuerance he that vseth it is not deliuered by grace but by merit if there be but d Cont. 2. epist Pelag. lib 1. cap. 19. Pro meritis videlicet voluntatis bonae ac sic gratia nö sit gratia sed sit illud c. gratiam Dei secundum merita nostra dari a good will before grace then grace is not grace but is giuen vpon merit And if he will say that they affirme not any good will before grace let him remember that Pelagius affirmed such a preuenting grace as they do but S. Austine professeth to know no grace but iustifying grace as hath bene shewed e Cha. 1. sect 5. before so that if before iustifying grace there be any good will or good worke then the grace of God is not freely giuen but by merit according to the doctrine of Pelagius Yea Bellarmine himselfe confesseth that the f Bellarm. de grat li. arbit lib. 6. cap. 5. Gratiam secundum merita nostra dari intelligum patres cùm aliquid sit proprijs viribus etiamsi nân sit meritum de condigno ratione cuius datur gratia Fathers do vnderstand the grace of God to be giuen by merits when any thing is done by our owne strength in respect whereof grace is giuen though the same be not any merit de condigno of condignity or worth Such are the faith hope and charity that they teach before iustification which therefore as I haue said are denied to be merits de condigno because they proceede from our owne strength Yea say they but not without the helpe of God But so Pelagius also said as we haue shewed in the place before quoted in the question of Free wil and therefore in that they say nothing to free themselues from saying that which the Fathers condemned in Pelagius that according to our merits the grace of God is bestowed vpon vs. And this M. Bishop will proue by the example of the woman who in the Pharisees house washed the feete of Christ of whom our Sauiour saith g Luk. 7.47 Manie sinnes are forgiuen her because she hath loued much She was iustified therefore saith he because of her loue M. Perkins answereth that that because importeth not any impulsiue cause of the forgiuenesse of her sinnes but onely a signe thereof as if Christ had said It is a token that much hath bene forgiuen her because she loueth much But M. Bishop like to bad disposed persons who face the matter most boldly where their cause is woorst saith that this is so contrary to the text that a man not past all shame would blush once to affirme it The text of it owne accord yeeldeth this construction and no other The creditour forgiueth to one fiue hundred talents to the other fifty whether of
as it were the soule of faith Now no man is ignorant but it is the soule that vseth the body as an instrument euen so then it is charity that vseth faith as her instrument and inferiour and not contrariwise which S. Paul confirmeth at large in a whole chapter prouing charity to be a more excellent gift then faith or any other concluding with these words 1. Cor. 13. Now there remaineth faith hope and charity these three but the greater of these is charity Whereupon S. Augustine resolueth thus Nothing but charity maketh faith it selfe auailable Li. de Trinit cap. 18. for faith saith he may be without charity but it cannot be auailable without it So that first you see that charity is the mouer and commaunder and faith as her instrument and handmayd Now that in the worke of iustification it hath the chiefe place may be thus proued I demaund whether that worke of iustification by faith be done for the loue of God and to his honour or no If not as it is void of charity so it is a wicked and sinfull act no iustification but infection our owne interest being the principall end of it now if it comprehend and conclude Gods glory and seruice in it that is if they apply Christs righteousnesse to them to glorifie God thereby then hath charity the principall part therein for the directing of all to the honour and glory of God is the proper office and action of charity All this reason that charity both concurreth to iustification and that as principall S. Augustine confirmeth in these words The house of God that is a righteous and godly soule Serm. 22. de vârbis Apostol hath for his foundation faith hope is the walles of it but charity is the roofe and perfection of it R. ABBOT Here M. Bishop was loth to trouble himselfe too much with M. Perkins answer who truly obserueth the difference betwixt faith charity that the proper act of faith is to take receiue to vs the proper act of loue to giue our selues forth to others Seeing theÌ that iustificatioÌ is a thing to be receiued the same must needs be performed properly by faith but not by charity because charity is no instrumeÌt to receiue But yet faith receiuing all of God vseth charity as the meanes to make returne of it selfe to God againe and by charity as a working hand performeth all the duties commaunded of God to the honour and glory of God This therefore the Apostle intendeth in the place alledged that faith hauing alone iustified vs by receiuing the gift of righteousnesse which is by the merit of Iesus Christ doth not stay there but goeth forth by charity to serue God to serue one another and to shew our selues thankfull vnto God And wonder it were that the Apostle hauing before professedly disputed the matter of iustification and referring the same wholy to faith should here crosse all that he hath before said and tell vs that not onely faith but loue also must concurre to make vp our iustification before God Marke it well gentle Reader that where the Apostle purposely speaketh of the meanes of iustification M. Bishop can finde nothing to proue that we are iustified by loue nothing pleaded but onely faith but here where the Apostle describeth only the condition of the faith by which we are iustified here he will finde somewhat whereby to plead against the Apostles former doctrine yea and will proue that loue hath not onely a part but the chiefest part in our iustification and that faith is rather the instrument or handmaid of charity How much is he beholding to his Maister Bellarmine that hath taught him such a trick and furnished him with a deuice which neuer any Father Greeke or Latine neuer any translatour could light vpon till his admirable wit had found it out We may well thinke that such a head could not but deserue a Cardinals hat Forsooth the text proueth that life and motion is giuen to faith by charity But how so a Bellarm. de iustific lib. 2. cap. 4. Marry the Greeke word ãâã ãâã ãâã ãâã ãâã being passiue doth plainly shew that faith is moued led and guided by charity But what must we M. Bishop vpon Bellarmines word and yours take this without any further authority or warrant so to do Indeede it is true that the Greeke word sometimes is taken passiuely but by the Apostle is more often vsed in the actiue signification and in this place was neuer before by any Father Greeke or Latine taken otherwise Yea the spite is that the vulgar Latine interpreter to whom they are tied by the Councell of Trent crosseth this deuice for he readeth as we do Fides quae per charitatem operatur faith which worketh by loue But there is a tricke to salue that to for saith Bellarmine b Jllud operatur passiuè accipiendum est non aââiuè the word operatur must be taken passiuely not actiuely Now what blockheads were the Diuines of Rhemes that could not see so much or would omit so materiall a proofe against the heretikes for they haue translated as we do faith which worketh by loue But they were bashfull they thought Bellarmine could carie out the matter with his name and countenance but it would be condemned for a great fault in them Better it is for some man to steale a horse then for another to looke ouer the hedge They knew well that euerie child would crie out vpon them for lewd men if they had translated operatur passiuely in as much as neither their owne interpreter in any other place nor any other Latine author hath euer vsed it in that sort Againe they saw that a very grosse and palpable absurdity would thereupon haue ensued which on their owne part cannot be denied For if they had translated faith which is wrought by loue then it would haue followed that loue by which faith is wrought must needes be before faith whereas they all acknowledge that faith hath the first being according to that which M. Bishop a little c Sect. 20. Ex August de praedest sanct ca. 7. before alledged out of Austine faith is giuen first by which we obtaine the rest Which being a principle in diuinitie and accorded on both sides they could not tell how to make good if they should haue said that faith is wrought by loue Now M. Bishop though for the rest he would aduenture vpon his Maisters credit yet durst not follow him so farre as to translate operatur passiuely but onely beateth about the bush and telleth vs that the Greeke sheweth that faith is moued led and guided by charity Wherein he doth wrong to the Rhemists his country-men to whom for countries sake he should haue done that honour to stand to their translation Yea and he abuseth his Reader in that he doth not directly translate the place which if he had done he durst not translate it to giue that meaning that
now he maketh of it Which meaning of his cannot in any sort be true because it is faith which first heareth and beleeueth and receiueth the words of God thereby prescribeth vnto charity the way that it is to go and the duty that it is to performe without which what is charity but a wild a wandering affection easely swaruing and caried away from the due respect and loue of God so that by faith it is that charity pleaseth God and d Heb. 11.6 without faith it is vnpossible to please God Now seeing with God we cannot thinke that the greater is accepted for the lesse but rather the lesse for the greater not the mistresse so to speake for the handmaides sake but rather the handmaid for the mistresse sake we must needes make faith not the handmaide as M. Bishop doth but the mistresse because by faith it is that charity is acceptable vnto God But he telleth vs that S. Iames doth demonstrate charity to be the life and as it were the soule of faith when he saith Euen as the body is dead without the soule so is faith without charitie But he wrongeth his Reader in citing thus falsly the words of S. Iames. For S. Iames saith not so is faith without charity but so is faith without workes Now charity cannot be without works but if there might not be workes without charity S. Paul would not haue said e 1. Cor. 13.3 Though I feede the poore with all my goods and though I giue my body to be burned and haue not loue it profiteth me nothing Charity is inwardly the affection of the heart seene onely to God but workes are outwardly visible and apparant to men and therefore there is a difference to be made betwixt charity and workes which wholy ouerthroweth all that M. Bishop here goeth about to prooue For the faith whereof we here dispute is inward in the heart because with f Rom. 10.10 the heart man beleeueth vnto righteousnesse But that which is without cannot be the life or soule of that which is within nay it selfe hath from within all the life that it hath and if it receiue not life from within it is altogether dead Workes therefore being outward and issuing from within if they be true can by no meanes be said to be the life of faith that is within But that which S. Iames saith he saith it of workes He saith nothing therefore to prooue that charity is the life and soule of faith But how then will he say doth Saint Iames make workes as it were the life and soule of faith Very well according to that meaning of faith which he there intendeth For he speaketh of faith as it is outwardly professed to men g Iam. 2.14.18 Thâu saiest thou hast faith shew me thy faith I will shew thee my faith Now in this respect workes are rightly said to be the lifâ of faith not charitie but workes because charity cannot be discerned by the eies of men but workes of behauiour and conuersation are discerned Yea there may be a profession of the faith and works thereunto correspondent outwardly when yet there is neither faith nor charity within Yet where it is so men outwardly to men and to the Church go for no other but liuing mâmâââs of the Church vntill such time as the winde of temptation bloweth them away and discouereth them to haue bene but chaffe when in semblance they seemed to be good corne But where there is outward profession of faith and there is not conuersation thereunto agreeing a man is accounted but a dead branch fit to be cut off his profession wanteth that that should giue it life and grace he is euery mans by word and reproch his hypocrisie is detested of all men and therefore is much more lothsome vnto God In a word S. Paul speaketh of faith in one meaning as it is inward in the heart to God S. Iames speaketh of faith in another meaning as it is outward in the face to men If we vnderstand it according to Saint Paul it is faith that giueth life to all the rest as afterwards shall further appeare If we vnderstand it according to Saint Iames workes are the life of faith and giue it name and being because a man is not accounted faithfull for his words vnlesse there be also workes agreeable to his words Now therefore Maister Bishops comparison whereby he would make charitie as the life and soule and faith as the body cannot be made good out of this place nay indeede it cannot be made good at all For that which must be as the life and soule must be the internall and essentiall forme of the thing But h Bellarm. de iustificat lib. 2. cap. 4. Forma fidei extrinseca noÌ intrinseca quae dei illi non vt sit sed vt moueaturâ sit res actuosa operans charitie is to faith a forme onely extrinsecall and outward not an inward forme saith Bellarmine not giuing it his being but onely his mouing actiuitie and working Charity therefore cannot be called the life and soule of faith Now because it is but an outward and accidentall forme the mouing and working that it giueth vnto faith is but outward and accidentall For the proper and naturall act and motion of a thing cannot proceed from an accidentall forme Faith therefore hath it owne inward essentiall forme whereby it hath life being within it selfe whence proceedeth a motion working that is proper to it selfe And thus doth the Apostle set it down distinctly as a vertue absolute in it self wheÌ he saith i 1. Cor. 13.13 Now abide these three faith hope and loue Where to say that faith is as the body and loue as the soule is to make the Apostle to speake absurdly as if a man for two should reckoÌ a body a soule According to this distinction doth the scripture still set forth faith in the nature of faith to be the instrument of our iustification before God eueÌ according to that life soule that is that proper essentiall forme whereby it hath the being of faith which yet in iustifying vs receiueth charity as an accidentall forme to be vnto it an instrument for mouing and stirring abroad in the performance of all duties recommended vnto vs both to God and men Thus Bellarmine perforce wresteth from M. Bishop yea and from himselfe also this assertion of faith being likened to the body and charity to the soule Yet M. Bishop once againe will assay to proue it by S. Paul making charity a more excellent gift then faith reckoning faith hope and charity and concluding the greatest of these is charity But this testimony auaileth him nothing at all for it followeth not that because the eie is a more excellent member then the eare therefore the eie is as the life and soule to the eare or the eare the instrument of the eie No more doth it follow that because charity is
a more excellent gift then faith therefore it should be the forme and life of faith or faith the instrument of charitie It followeth not that because the eie is more excellent then the eare therefore for the vse of hearing it should be more excellent then the eare No more doth it follow that because charitie is more excellent then faith therefore for the vse of iustification it must excell faith Faith and charitie respectiuely haue the preferment each of other If we respect latitude of vse charitie is more excellent then faith as which is extended euery way to God to Angels to men and by which all the gifts of God which he bestoweth vpon vs are made profitable to other men so as that k Aug. de verb. DoÌ ser 18. Vniuersa inutilitèr habet qui vnum illud quâ vniuersis vtatur non habet vnprofitably he hath all saith Austine who wanteth that one whereby he should vse all l Chrysost hom de fide spe charit Nullum charismae sine charitate perfectam est nullum donuÌ sine charitate aptuÌ Quicquid enim charismatis aut doni quisque meruerit desertuÌ charitate non stabit Omnia enim quae Sp. sanctus deuotis aut impertit aut donat aut charitate perficiuâtur aut sine charitate effectuÌ nulluÌ sortiuntur No gift saith Chrysostome is perfect or conuenient without charitie Whatsoeuer grace or gift a man hath obtained being destitute of charitie it will not stand because whatsoeuer God imparteth or giueth either is perfected by charity or without charity it commeth to no effect or vse But if we consider a man priuately in himselfe and for his owne vse faith is more excellent then charity as wherin originally standeth our communion and fellowship with God m Ephe. 3.17 by which Christ dwelleth in our hearts into which as a hand God putteth all the riches of his grace for our saluation and by which whatsoeuer else is in vs is commended vnto God We haue nothing in vs pure nothing cleane nothing but what is corrupted defiled but faith salueth all healeth all setteth Christ betwixt God and vs that for his sake he may be mercifull vnto vs. Againe if we respect latitude of time coÌtinuance charity is to be preferred before faith For faith is but for a time and when the promise of God which is the matter or subiect of it shall be fully accomplished the vse of it shall cease But charity and loue abideth for euer and shall continue betwixt God and vs an euerlasting bond Therfore Origen saith n Origen in Numer hom 14. Sola charitas nunquaÌ excidit ideò super prophetiaÌ super fideÌ super scientiam super ipsum etiaÌ martyrium charitas habenda est Onely loue it is that neuer faileth therefore it is more excellent then prophecie then faith then knowledge then martyrdome o Chrysost hom de fide spe charit Sola charitas aeterna est quia cum Deo in sanctiâ est ideo maior est Only charity is eternall saith Chrysostome because with God it is in the Saints for that cause it is the greater The same reason S. Austine also giueth p August de doct Christ lib. 1. cap. 39. Quia cùm quisque ad aeterna peruenerit duobus istis decedentibus charitas auctior certior permanebit because saith he when a man is come to things eternall those two faith and hope failing charity shall remaine more increased and better assured In few words to resolue M. Bishop in this behalfe we say that q Aristot Topic. the end is more excellent then those things which pertaine to the end The end of our faith iustification is charity that is the full restoring of vs to the image of God the very summe and effect whereof is loue Absolutely therefore to speake it is true that loue is greater and more excellent then faith But when we speake of the meanes of iustification and attainment of that saluation whereto perfect charity and righteousnesse doth belong then faith must be preferred as the greater and more excellent faith onely beareth sway therein and this slender weake charity which here we haue is of no effect or moment thereunto To saue a man I say faith is the greater in man being saued charity is the greater Till faith haue finished our saluation loue must yeeld to faith When faith hath fully saued vs it shall haue an end but loue which simply is the greater shall abide for euer Now as touching the place of Austine he speaketh there of faith according to vulgar vnderstanding in like sort as S. Iames doth He speaketh of a faith that may be without charity which true faith cannot be r August epist 85. Pia fides sine spe charitate esse non vult Godly faith saith the same Austine will not be without hope and charity For Å¿ Idem de verb. Dom. ser 61. Si fidem habet sine spe delectione Christum esse credit non in Christum credit if a man haue faith without hope and loue saith he he beleeueth Christ to be but he beleeueth not in Christ But that onely is the true iustifying faith whereby a man beleeueth in Christ which taketh not his life and force of loue but incorporating vs into Christ receiueth of him t 2. Tim. 1.7 the spirit of loue and by Christ giueth life and force to all the fruites and workes thereof Faith then as it is professed to men may be without charity but being without charity it profiteth nothing nor can stand vs in any steed with God but true faith is neuer diuided from charitie nor can be and therefore of it Saint Austine speaketh not That which he would seeme to inferre is without any premisses and apparantly false by the very words here questioned For if faith worketh by loue then faith is the worker that is the mouer and commaunder and loue the instrument by which it worketh and as absurd it must needes be to say that charity or loue is the commaunder and faith the instrument as to say the axe is the commaunder of the Carpenter that heweth with it or the Carpenter the instrument of the axe For conclusion of this section Maister Bishop wil giue vs a reason to proue that in the worke of iustification charitie hath the chiefest place First he asketh full wisely whether that worke of iustification by faith be done for the loue of God and to his owne honour or no Iustification is the worke of God who is u Rom. 3.26 the iustifier of him that is of the faith of Iesus His question is this whether God do iustifie vs for the loue of God But I answer him that the finall end of our iustification is the honour and glory of God who hath x Ephe. 1.5.6 predestinated vs to be adopted through Iesus Christ vnto himselfe to the praise of the
for it selfe or as it is an act or worke as if it were any part of our iustice or righteousnesse but as the heart giueth life to the body not by the substance of it selfe which is but flesh as the rest of the body is but by the vitall and quickning power of the soule that is seated therein and as the hand feedeth the body not as being it selfe the foode of the body but by receiuing and ministring vnto it the meat wherewith it is sustained euen so faith iustifieth and giueth life by receiuing Christ to be our righteousnesse and life in him d Act. 26.18 receiuing forgiuenesse of sinnes and inheritance amongst them that are sanctified vnto eternall life But M. Bishop telleth vs that the Apostles meaning in those places is to exclude all such works as either Iew or Gentile did or could bragge of as done of theÌselues so thought that by theÌ they had deserued to be made Christians A goodly toy Forsooth after they had bene Christians a long time they began to dispute reason the matter whether it were for the works that before they had don that they were made ChristiaÌs whether they had deserued by their works to be made Christians wheÌ e Ephe. 2.3 they had their coÌuersation in the lusts of the flesh in fulfilling the wil of the flesh of the mind walking according to the course of this world and after the Prince that ruleth in the aire the spirit that worketh in the children of disobedience as the Apostle describeth the condition both of Iewes and Gentiles before they were partakers of the grace of Christ Were the Christians then of so slender vnderstanding as that they should make question of their deserts in that estate Was that the thing so much laboured by the false Apostles to perswade men that for their former deserts they were become Christians and had the Apostle so much businesse to weane them and withhold them from the conceipt and opinion of such deserts What should a man spend time and labour to refute so ridiculous so senslesse and absurd deuices Who would thinke that M. Bishop a Doctor of Diuinitie by title should be so simple a man as that his Maister Bellarmine could gull him and gudgeon him with so vaine a tale The matter is plaine After that men had accepted the faith of Christ and were become f Act. 15.1.10 brethren and disciples there came vnto them the false Apostles and preached vnto them g Ver. 2. Except ye be circumcised after the manner of Moses ye cannot be saued They sought to perswade men that to the faith of Christ they must adde the obseruation of Moses law Here was no question whether by any deserts they were become Christians but being now Christians what it was wherein they should repose themselues for iustification and saluation The Galathians were amongst others intangled by those false Apostles and hauing before h Gal 1.9 receiued the Gospell i Cap. 4.27 hauing bene baptized into Christ k Cap. 3.2 hauing receiued the spirit yea and l Ibid. Ver. 4. hauing suffered many things for the Gospell yet were brought to the adioining of circumcision and the law to the faith of Iesus Christ to be iustified thereby This the Apostle inueyeth against and reducing the state of the question from the ceremonies of the law to the whole law determineth not concerning the Popish first iustification but concerning iustification wholy concerning men beleeuing alreadie and in the state of grace that they must be m Ro. 3.20.28 Gal. 3.11 iustified by faith and not by the works of the law yea without the workes of the law yea and saith n Gal. 2.16 we haue beleeued in Christ that we might be iustified by the faith of Christ and not by the works of the law The Papist saith we beleeue in Christ that we may be iustified by the works of the law but the Apostle saith we beleeued in Christ that we might be iustified by the faith of Iesus Christ and not by the works of the law giueth a reason why we that beleeue in Christ cannot be iustified by the works of the law o Jbid. because by the works of the law no flesh shall be iustified And whereas the Papist againe saith that by Christ and by his grace we are enabled to fulfill the law to be iustified thereby the Apostle peremptorily denounceth p Cap. 5.4 Ye are abolished from Christ ye are fallen from grace whosoeuer are iustified by the law And that we may vnderstand what law he meaneth S. Hierome hauing mentioned those words that by the workes of the law no flesh shall be iustified saith thereof q Hieron ad Ctesiphont Quod ne de lege Moysâ tantum dictum puâes non de omnibus mandatis quae vno legis nomine ontinentur ideÌ Apostolus scribit dicens coÌsentio legi c. Which that thou maiest not thinke to be spoken onely of the law of Moses that is the ceremoniall law but of all the commaundements which are contained vnder the one name of the law the same Apostle writeth saying I consent to the law or delight in the law of God as touching the inner man But of that before in the third section Hereby then it appeareth that being members of Christ and baptized into him our iustification still consisteth not in workes but onely in the faith of Iesus Christ But M. Bishop by a new qualification telleth vs that all works both of Iew and Gentile are excluded from being any meritorious cause of iustification Not then from being any cause but onely from being any meritorious cause For he hath r Sect. 21. before told vs that that vertuous disposition of which he here speaketh is the cause of iustification But if they be causes how then is it true that he saith here that the first iustification is freely bestowed For Å¿ Rhem. Testam explication of words in the end Gratis freely as the Rhemists tell vs is as much to say as for nothing and if it be bestowed for this vertuous dispositions sake then it is not bestowed for nothing but for hope for charity c. Thus they turne and winde this way and that way and can finde nothing whereupon to stand Saint Austine giueth it for a rule that t August cont Pelag. Celest li. 2. ca. 24. Non enim gratia Dei gratia erit vllo modo nisi fueriâ gratuita omnimodo the grace of God shall not be grace in any sort except it be free in euery respect And how is it free in euery respect if our workes of preparation or disposition be properly the causes for which it is bestowed vpon vs And what is it but a mockery to say that the Apostle so often absolutely determining against iustification by workes should meane notwithstanding that workes are the very causes of iustification onely that they are not meritorious causes
him to be that vnto vs which God hath promised surely in beleeuing him to be our righteousnesse he is our righteousnesse and Å¿ 2. Cor. 5.21 we are made the righteousnesse of God in him And this is indeede not by receiuing Christes righteousnesse really into vs but by hauing righteousnesse imputed vnto vs for his sake For we receiue the righteousnesse of Christ euen as we receiue himselfe who so becommeth ours as that t Iohn 6.56 we abide in him and he in vs u Ephe. 5.30 we are members of his body of his flesh and of his bones we are really and truly by the power of his spirit one with him and he with vs and yet he is not personally bodily brought vnto vs. Faith seeketh Christ and findeth him and holdeth him in the virgins wombe in the maunger in the garden vpon the crosse in the graue in his resurrection and ascension vnto heauen and in his now sitting at the right hand of God to make intercession for vs. Euery where faith imbraceth him and in euery of these seeth him to be ours as hauing vndertaken and atchieued all these things for our sakes Euen so the righteousnesse merit of Christ is spiritually but really ours within and without in spirit soule and body to clense and sanctifie vs vnto God But saith he if it be ours by Gods imputation what neede we then faith as a spirituall hand to receiue it A foolish and idle question as if he should say If I giue food to a hungry man what neede hath he either of a hand to take it or a mouth to eate it He himselfe saw that the answer is ready euen the same that Ambrose deliuereth x Ambros in Rom ca. 4. Sic decretum a Deo hoc saÌxit Deus Et in 1. Cor. cap. 1. Hoc constitutuÌ est c. God hath so decreed it is thus appointed of God God requireth faith to which he will impute the righteousnesse of Christ Where we may wonder at the absurd boldnesse of this blind baiard who telleth vs hereupon that he will be bold to say that any other vertue is as proper as faith to haue Christ applied vnto vs. What M. Bishop wil you be bold to say that any other vertue is as proper to apply Christ vnto vs as that which God himselfe hath appointed for that vse Is not the will and ordinance of God sufficient to restraine your presumption and boldnesse to shut your mouth from running ouer in this sort He saith that there is no other aptnesse requisite in the coÌdition it selfe but only the wil and ordinance of God But shal we be so impious as to think that the wil ordinance of God without cause appointeth one coÌdition wheÌ as wel it might appoint another or appointeth anything to be don which is not more fitly done that way that he appointeth then any other way The Apostle telleth vs y Rom. 4.16 Therfore it is by faith that it may be of grace importing that faith is appointed as the fittest meanes wherby to set forth the grace of God Again he addeth for another reason z Ibid. That the promise might be sure to all the seed For no otherwise can we rest assured of the promise of God but as it is of grace who in our works can find nothing whereupon to assure our selues By faith therfore we beleeue it to be of grace that with coÌfortable assuraÌce we may firmly expect the blessing which God hath promised vnto vs. Another reasoÌ with S. Paul why faith is specially appointed is a Cap. 3.27 to exclude boasting So saith Ambrose b Ambros in Psal 43. Maluit Deus vt salus homini fide potius quà m operib quaereretur nequis gloriaretur in suis factis God hath made choise that saluation should be gotten rather by faith then by workes that no man should glory in his owne doings It is therefore for the speciall aptnesse of faith that God hath appointed it to be the instrument for applying vnto vs the whole benefit of Christ Yet M. Bishop telleth vs that true diuine reason teacheth him that both hope and charity do much more apply Christes merits vnto vs then faith doth But it is indeede a dreaming and vnreasonable fancie and not anie true diuine reason that hath taught him so For whereas he saith that hope applieth in particular what faith beleeueth in generall it hath bene before shewed that the office of true faith is to make this particular applicatioÌ And indeed there can be no true hope in any man where there is not first a faith to apply the benefit of Christ particularly to himselfe For though I beleeue that Iesus is a Sauiour yet what ground haue I thereby to hope for saluation vnlesse I beleeue that he hath saued me that c Gal. 2.20 he hath loued me and giuen himselfe for me Surely vnlesse I beleeue for my selfe I cannot hope for any thing for my selfe saue onely at vncertaine aduenture and without ground Now M. Bishops hope being no other how can he be said thereby to apply that to himselfe whereof he is still to stand in feare whether it be his or not But to come neerer to the point the question here is of applying the merits of Christ vnto vs. Now the merit of Christ is that that Christ hath already done for vs. But hope respecteth that onely that is futurely to be done Hope therefore can in no sort be the instrument to apply vnto vs the merit of Christ Neither can charitie serue vs for that vse because I cannot presume of that that is anothers vpon any conscience of my loue towards him but vpon confidence onely of his loue towards me Howsoeuer I seeme to employ my selfe to the seruice of God yet it giueth me nothing whereof to presume with him vnlesse I beleeue that of his loue he doth accept my seruice and will reward the same Be it as Maister Bishop saith that all things are common amongst friends but before we can build thereupon wee must haue it resolued vnto vs that God taketh vs for his friends which can be no otherwise but by faith onely d Rom. 3.25 God hauing set foorth Christ to be an attonement to make vs friends with God through faith in his bloud Faith then must first applie vnto vs the merite of the bloud of Christ before there can be anie friendshippe betwixt God and as And although being now in friendship with Christ our loue may giue vs encouragement and comfort to make vse to our selues of that that is his yet it is not by our loue that we take it to make vse therof For the art of loue is done only extramittendo by issue and passage from vs to Christ and therefore it must be somwhat else whereby we receiue and apply from Christ to vs. To be short we wonder what application M. Bishop can make by charity who e Chap. 3. Sect.
top and perfection of the whole worke is charity R. ABBOT To set downe the places alledged out of Ambrose is sufficient to discouer the bad and euill conscience of M. Bishop in the answering of them and to shew what a one he is indeede in all the rest of his answers First a Ambros in Rom. ca. 3. Iustificati sunt gratis quia nihil operaÌtes neque vicem reddentes sola fide iustificati sunt dono Dei they are iustified freely saith he because working nothing nor making any requitall they are iustified by faith alone through the gift of God The second is this b Jbid cap. 4 Manifestè beati sunt quibus sine labore vel opere aliquo remittuntur iniquitates peccata teguâtur nulla ab hâ requisita poenitentiae opera nisi tantùm vt credant They are blessed to whom without any labour or worke their iniquities are forgiuen and sinnes couered no worke of penitencie being required of them but onely to beleeue Thirdly he saith c Idem in 1. Cor. cap. 1. Hoc constitutuÌ est à Deo vt qui credit in Christum saluus sit sine opere sola fide gratu accipiens remissioneÌ peccatorum This is appointed of God that he that beleeueth in Christ shall be saued without works freely by faith alone receiuing forgiuenesse of sinnes I pray thee now gentle Reader to marke well his answer to these allegations First he saith that it is very vncertaine whether these Commentaries be Ambroses It is true indeede that some make question of the Prefaces that are inserted to the seuerall Epistles but of the Commentaries themselues saue onely vpon the epistle to the Hebrewes I know no man that doubteth Their d Sixt. Senens biblioth sanct lib 4. Sixtus Senensis reckoneth them for the workes of Ambrose for their part and our e Centâr Magdeburg lib. 4. cap. 10. Centuristes for our part and on both sides they are alwaies cited in his name There is no doubt but they are the workes of a very auncient writer if they were not his and therefore that can make little to acquit Maister Bishop of crossing the auncient Church vnlesse he can giue vs a better answer But that we shall haue namely that that Author excludeth not repentance but onely the workes of Moses law which the Iewes held to be necessarie as circumcision and such like Short and sweete this he hath told vs and if we will fare better we must take the paines to go further But let him remember that the point in question is of being iustified by faith alone which Saint Ambrose there directly and fully affirmeth by faith onely by faith onely it is required onely to beleeue Now though the ceremoniall workes of Moses law be excluded from iustification yet if we be iustified by any other workes we are not iustified by faith onely or alone He excludeth not repentance saith he but let vs request him to turne vs these words into English Nulla ab his requisita paenitentiae opera nisi tantùm vt credant We take it to be this there being required of theÌ no labour or worke of penitency or repentance but onely to beleeue He meaneth indeed by penitencie that which publikely was don for which men were called poenitentes penitents as afterward appeareth but by excluding such works of penitencie it appeareth that it was not his meaning to exclude only circumcision and such other ceremonies of Moses law and therefore that M. Bishops answer is a verie absurd and broken shift Marke the words gentle Reader Working nothing not making any requitall without any labour or worke no worke of penitencie required without workes and freely and by faith alone all sounding that f Ambros in Psal 43. Non facta sua vnumquenque iustificant sed fides prompta a mans works do not iustifie him but his prompt faith as the same S. Ambrose speaketh in another place As for the words which he bringeth to crosse the other they are no way contrarie to vs. We say as he saith that faith alone sufficeth not and yet we say as he also saith that faith sufficeth to iustification For it is one thing to say what sufficeth to iustification another thing to say what sufficeth to the perfection of a Christian and iustified man The place alledged out of Austin inferreth our assertion though it expresse it not If it be our propitiation that is our iustification to beleeue in Christ then onely to beleeue in Christ doth iustifie If not then it cannot be said to be our iustification to beleeue in Christ For where the effect belongeth to many causes alike there it cannot be singularly attributed to anie one His answer to the words of Hesychius is impertinent for Hesychius beside that he saith that grace is not merited because it is of mercie telleth vs also what it is whereby the same is apprehended and that he saith is faith alone g Hesych in Leuit lib. 4 cap. 14. Gratia ex misericordia compassione probatur fide comprehendiur sola non ex operibus Grace which is of mercy is apprehended by faith alone and not of workes If grace be not apprehended by works as Hesychius saith why doth M. Bishop tel vs that it is apprehended by workes If it be apprehended by faith alone why doth he tell vs that it is not apprehended by faith alone Be it that our workes before grace doe not merit our iustification yet if by workes we be iustified as well as by faith then it is not true which this Father saith that the grace of iustification is apprehended by faith and not by workes The words of Saint Bernard are plainely spoken of the imputed righteousnes of Iesus Christ by occasion of the Apostles words that Christ is h 1. Cor. 1 30. made vnto vs of God wisedome righteousnesse sanctification and redemption i Bernard in Cant. ser 22. Iustitia in absolutione peccatoruÌ Righteousnes saith he by forgiuenesse of sinnes for prosecuting therof saith of Christ k Iustitiae tuae tanta vbique fragraÌtia spargitur vt non solum iustus sed ipsa dicaris iustitia et iustitia iustificans TaÌ validus denique es ad iustificandum quaÌ multus ad ignosâenduÌ Quamobrem quisquis pro peccatis compunctus esurit et sitit iustitiaÌ credat in te qui iustificas impium solam iustificatus per fidem pacem habebit ad Deum so sweete a sauour of thy righteousnes is euery where spred abroad as that thou art not only called righteous but also righteousnesse it selfe and a iustifying righteousnesse As strong thou art to iustifie as thou art readie to forgiue Whosoeuer therefore being pricked with his sinnes hungreth and thirsteth after righteousnesse let him beleeue in thee who iustifiest the vngodly and being iustified by faith onely he shall haue peace with God M. Bishop telleth vs that S. Bernard by faith alone
iustification yet the very habite of iustice is with them a thing meerely infused of God and not the act of man himselfe Therfore as touching the very habite of iustice a man must be onely passiue not actiue in the same sence as M. Perkins speaketh onely a receiuer and not at all a worker thereof But now he telleth vs that the iustification which they so teach wrought and procured by hope feare loue c. excludeth all boasting as well as ours But that cannot be for the Apostle telleth vs that l Rom. 3.27 boasting or reioycing is not excluded by the law of workes but by the law of faith So long as any thing is attributed to our workes in this behalfe we haue somewhat to glorie in as that by our workes and for our workes sake we haue obtained that which we haue The Apostle saith that m Rom. 4.2 if Abraham were iustified by workes he had whereof to glorie or reioyce and therefore it is not true that iustification being attributed to workes we haue nothing whereof to reioyce or boast our selues Neither doth M. Bishops explanation helpe the matter at all that we cannot boast of those preparations as though they came of our selues because we see the Pharisee in the Gospell to glorie of that which notwithstanding he confesseth to be the gift of God n Luc. 18.11 August in Psal 31. Cùm dicebat gratias tibi fatebatur ab illo se ââcepisse quod habebat Hieron aduer Pelag li. 3 Jlle gratias agit Deo quia ipsius misericordia non sit sicut caeteri homines c. O God I thanke thee saith he that I am not as other men are But by his words of these good inspirations descending froÌ the Father of lights he doth but abuse his Reader dealing onely colourably as Pelagius the hereticke was wont to do For they make God the occasion only and not the true cause of them They make him externally an assistant to them but the internall producing and proper originall of them is of the Free will of man which is the cause why they affirme these works that go before iustificatioÌ not to be meritorious as they say those are that follow after For if they made them essentially the workes of grace they could haue no colour to attribute merit to the one and to deny it to the other Yea M. Bishop himselfe apparantly excludeth them from being the works of grace in that presently after he calleth the grace of iustification the first grace as being ignorant of the language of their owne schools wheras these workes are said to go before to prepare vs for the receiuing of iustifying grace In these works of preparation therfore there is apparantly somwhat attributed to man wherof he hath to glorie in himselfe for that howsoeuer being helped of God yet he doth somewhat himselfe for which God bestoweth vpon him the gift of iustification Yea M. Bishop plainly ascribeth to him somewhat wherof to reioyce in that he ascribeth it to him to consent to the grace of God Yea but a man saith he can no more vaunt of consent to these workes then of consent to faith true and therefore if either way he haue any thing of himselfe he hath somewhat whereof to boast M. Bishop therefore buildeth vp his owne glorie in both so acknowledging the grace of God both in faith and workes as that all is nothing but by the free wil of man Now we on the other side together with the auncient Church o Fulgen. ad Monim lib. 1. Nullatenus sinimus immo salâbriter prohibemus tam in nostra fide quà m in nostrâ opere tanquam nostrum nobis aliquid vindicare suffer not nay we vtterly forbid that either in our faith or in our worke we challenge to our selues any thing as our owne But in the iustification of faith boasting or reioycing is excluded not onely for that faith and all consent of faith is wholly the gift of God but also for that to faith nothing at all is ascribed for it selfe but onely to Christ who is receiued thereby and is it selfe a meere acknowledgement that we haue all that we haue of the soueraigne bountie and mercy of God only for his owne sake not for any thing that is in vs. Now therfore we hence argue against M. Bishops iustification that that is the onely true doctrine of iustification by which mans boasting or reioycing is excluded By the doctrine of iustification by workes mans boasting is not excluded Therfore the doctrine of iustification by works is not the true doctrine of iustification As for his comparison of a man mired in a lake and content that another should helpe him out it sauoureth very strongly of the stinke of the Pelagians leauing in a man both will and power for the helping of himselfe whereas the Scripture affirming vs to be p Ephe. 2.1 dead in trespasses and sinnes bereaueth vs altogether of all either will or power whereby we should yeeld any furtherance to the sauing of our selues But the same is also otherwise vnfit because the conuersion of a man is an acceptance of a seruice and an entrance into it wherein he is to bestow his labour and paines to deserue well as M. Bishop saith at his hands whose seruant he is and by couenant to merit heauen Hereto he worketh partly by grace as he saith and partly by free will and therefore hauing merited and deserued he hath somewhat in respect of himselfe wherein to glorie and reioyce whereas the course that God taketh is q Bernard Cant. Ser. 50. Vt sâiamââ in dâe illa quia non ex operibus iustitiae quae feâimus nos sed pro misericordia sua saluos nos fecit that we may know at that day as S. Bernard saith that not for the workes of righteousnesse which we haue done but of his owne mercie he hath saued vs. For this cause albeit he could haue perfected vs at once and euen at the first haue reformed vs to full and vnspotted righteousnesse to serue him accordingly yet hath he thought good to leaue vs groning vnder a burden of sinne and vnder many infirmities and imperfections in the seruice that we do vnto him that the sight of our foule feet may still pull downe our Peacockes tayle and we may alwaies fully know that we are to giue all the honour and glorie of our saluation to God alone But M. Bishop telleth vs that all glorying and boasting is not forbidden and we acknowledge the same for else the Apostle wold not haue said r 1. Cor. 1.31 He that glorieth let him glorie in the Lord. Our glorying or reioycing must be with the acknowledgement of his goodnesse and to the magnifying of him and not of our selues He that exalteth himselfe as the Pharisee did in that which he confesseth to be the gift of God reioyceth against God But M. Bishop offendeth both wayes he attributeth not all vnto God
Abraham he noteth to be this i Fidem eius bonae opera consecuta esse demonstrat to shew that good works ensued or followed his faith The drift of his speech is against them who k Qui sic acceperunt dictum per fidem sine operibus vt putarent cùm semel in Christum credi dissent etiamsi malè operarentur flagitiosè ac facinorosè viuerent saluos se esse posse per fidem so tooke it to be said by faith without workes as that they thought that when once they had beleeued in Christ albeit they wrought euill and liued wickedly and leudly yet they might be saued by faith The error of these men he reformeth thus l Non ita intelligendum est vt accepta fide si vixerit dicamus eum iustum etiamsi walè vixerit It is not so to be vnderstood that a man is iustified by faith without workes as that hauing receiued the faith if he liue we should call him iust although he liue amisse By which phrase of receiuing the faith it appeareth that there is onely that faith here meant which consisteth in outward profession and receiuing of baptisme which is farre from that faith to which the holy Scripture attributeth iustification and saluation In all which speech S. Austin saith nothing against vs nothing which we auouch not as well as he but onely that vnder the name of iustification he containeth not onely forgiuenesse of sinnes wherin iustification properly consisteth but that also which we distinctly call sanctification consisting in the inward renewing of vs to holines and righteousnesse which the Scripture plainly distinguisheth as we do In the other place alledged he notably oppugneth that which M. Bishop would faine maintaine He toucheth three things appertaining to our saluatioÌ which towards it we haue alreadie attained Predestination vocation iustification Of this last he saith m Aug. de ver Apost Ser 16. Quid est iustificari Audemus dicere âam hoc tertium habere nos Et erit quisquaem nostrúm qui audeat dicere Iustus sum Puto enim hoc esse Justus sum quod est Peccator non sum si audes hoc dicere occurrit tibi Ioannes si dixerimus c. Quid ergo Nihil habemus de iustitia an habemus sed non totum habemus Hoc ergo quaramus c. What is meant by being iustified Dare we say that we haue this third thing alreadie And is there any man that dares say I am iust for I thinke it to be all one to say I am iust as to say I am no sinner If thou be bold so to say S. Iohn meeteth with thee saying If we say we haue no sinne we deceiue our selues c. What then haue we nothing of righteousnesse or haue we But yet we haue not all Let vs then seeke after this for if we haue some part and some part we haue not let that increase which we haue and that shall be supplied which we haue not He plainely confesseth that by that iustification which he speaketh of we haue but somewhat of inherent righteousnes and that we haue still somewhat of sinne and therefore that we are not as yet so iust by that iustification as that thereby we may stand for iust in the sight of God because we cannot stand for iust in his sight before whom perforce we must confesse our selues to be sinners But M. Bishop teacheth farre otherwise as we haue seene before that a man by baptisme is made as void of sinne as Adam was in the state of innocencie and therefore hath no need greatly to feare the rigorous sentence of a iust iudge Now of that righteousnesse that we haue S. Austin saith that it is to grow and increase that we n Ibid. Grati simus ex eo quod habemus vt addatur quod non habemus are to be thankefull for that we haue that that may be added which we haue not c. We teach in the like sort but yet withall we teach as he doth that it neuer so farre increaseth in this life but that it leaueth vs still to confesse our selues sinners and therefore that it neuer bringeth vs to that as that we can thereby be iustified in the sight of God This is the point Increase of inward and inherent righteousnesse we say there ought to be and is no man doubteth no man maketh question of it but we deny that we merit any iustification by our workes or grow by our owne righteousnesse to be reputed iust before the iudgement seate of God neither doth Saint Austine euer affirme the same 37 W. BISHOP Nothing then is more certaine and cleare then that our iustification may daily be augmented and it seemeth to me that this also be granted in their opinion For they holding faith to be the onely instrument of iustification cannot deny but that there are many degrees of faith it is so plainely taught in the word O ye of litle faith Mat. 8. Luc. 19. And then a litle after I haue not found so great faith in Israel and O Lord increase our faith and many such like where many different degrees of faith are mentioned How then can the iustification which depends vpon that faith not be correspondent vnto that diuersitie of faith but all one Againe Master Perkins deliuereth plainely Pag. 54. That men at the first are not so well assured of their saluation as they are afterward if then in the certaintie of their saluation which is the prime effect of their iustification they put degrees they must perforce allow them in the iustification it selfe And thus much of this question The obiections which Master Perkins makes for vs in this Article Pag. 201. do belong either to the question of merits or of the possibilitie of fulfilling the law or to the perfection of our iustice and therefore I remit them to those places and will handle the two latter points before I come to that of merits R. ABBOT That inherent righteousnesse may be increased we confesse but we deny that our iustification before God consisteth therein but onely in the merit and obedience of Christ which needeth no increase because it is fully absolute and perfect in euery respect in it selfe But Master Bishop according to his opinion muffled in the mists of ignorance telleth vs that there must needes be diuers degrees of iustification in our meaning because there are diuers degrees of faith and diuers degrees of assurance of saluation But we answer him that that necessarily followeth not because although the instrument whereby we receiue is in some stronger and in some weaker yet the thing receiued is one and the same to both The price of redemption in the shedding of the bloud of Christ is one and alike to all and euery faithfull man but yet it is not alike apprehended by euery one There is perfect righteousnes required of vs and the same is yeelded vnto vs in Christ There
may be a difference in vs but Christ cannot be diuided neither is there in him any difference from himselfe Where he goeth he goeth whole and therefore what he is to the strong the same is he to the faint and feeble soule There is greater assurance and lesse assurance but the matter wherof each doth take assurance is the whole mercie of God in Christ 38. W. BISHOP Whether it be possible for a man in grace to fulfill Gods law Pag. 95. MAster Perkins argueth that it is vnpossible first for that Paule tooke it for his ground that the law could not be fulfilled Admit it were so Gal. 5. I then wold answer that he meant that a man helped onely with the knowledge of the lawe cannot fulfill the law but by the ayde of Gods grace Rom. 8. he might be able to do it Which I gather out of S. Paule where he saith that that which was vnpossible to the lawe is made by the grace of Christ possible 2 Obiect The liues and workes of most righteous men are imperfect and stayned with sinne ergo quid Of this there shall be a seuerall Article 3 Obiect Our knowledge is imperfect and therefore our faith repentance and sanctification is answerable I would to God all our workes were answerable to our knowledge then would they be much more perfect then they are but this argument is also impertinent and doth rather proue it possible to fulfill the law because it is possible to know all the law Then if our workes be answerable to our knowledge we may also fulfill it 4 Obiect A man regenerate is partly flesh and partly spirit and therefore his best workes are partly from the flesh Rom. 8.13 Not so if we mortifie the deedes of the flesh by the spirit as the Apostle exhorteth R. ABBOT The deniall of the possibility of keeping Gods commandement or of fulfilling the law is not absolutely meant God forbid that we should say that God hath commanded any thing vnpossible to be done We beleeue that Adam was created in state to fulfill all the righteousnesse of the law We beleeue that Christ in our nature hath fulfilled the same for vs and that we by Christ in the end shall fully be restored to the perfection thereof In the meane time also we keepe the commandements of God and frame our liues according to the line and rule thereof and herein we labour and trauell to grow and increase from day to day but we attaine not to perfection here that which we do is more in will then in worke more in desire then in deede In the midst of our righteousnesse we condemne our selues of sin we carry our vncleannesse in our hands and thereby do yeeld confession thereof to the Lord if we will say that we fulfill the law our owne mouth shall condemne vs who accordingly as we are taught do daily aske forgiuenes for our transgressions of the lawe There is no man so long as he liueth but must confesse that he is too weake to the bearing of that burthen and cometh much short euery manner of way of that that is required by the law And this S. Paule tooke indeed for the ground of his whole disputation against iustification by the law For rightly he saith a Gal. 3.21 If there had bene a lawe giuen which could haue giuen life then righteousnes shold haue bene by the law He taketh it for granted that the law could not giue life not because it was defectiue in it selfe but because by our defect we were not capable of the life that was offered thereby euen as the Sunne cannot giue light to the blind not for any want that is in it but because the blind hath not meanes to make benefit and vse of the light that most clearely shineth from the Sunne Which reason the Apostle more plainely declareth otherwhere when he saith that b Rom. 8.3 it was impossible for the law namely to iustifie and saue vs because it was weakened by the flesh Wherby he signifieth that the default resteth vpon our weaknesse and the corruption of our sinfull flesh whereby we are vnable in any sort to attaine to that righteousnesse and perfect integritie and innocencie that the law requireth of vs. Now if flesh do hinder the law from being able to iustifie vs then so long as flesh continueth there must needes be still a weaknesse of the law in that behalfe But so long as here we liue there is still c Gal. 5.17 the flesh lusting against the spirit and d Rom. 7.23 rebelling against the law of the mind We can neuer therefore whilest we liue attaine to the fulfilling of the law to be iustified thereby This remainder of flesh doth argue that we haue yet receiued the grace of God but onely in part It hath begun to heale vs but a great part of our disease and weaknesse continueth still We are therefore as yet but in part onely enabled thereby to fulfill the law and if we keepe it but in part we keepe it not so as to be iustified by the law because by the sentence of the law e âal 3.10 cursed is euery man that continueth not in all things that are written therin This meaning the Apostle plainely deliuereth neither doth M. Bishop gather any other meaning from him but by the corrupting of his words alledging him as if he had said That that was impossible to the law is made by the grace of Christ possible But why doth he put in that vnder the Apostles name which the Apostle doth not say he neither saith nor meant to say that to fulfill the law is made possible by the grace of Christ but rather that in Christ that iustification is supplied vnto vs which it is vnpossible should be yeelded vnto vs by the law And how could he gather that meaning from him when he could not but know that notwithstanding the grace of Christ he affirmeth still in part a remainder of that impediment by which it was vnpossible before to fulfill the lawe But of this text there will be further occasion to speake in the three and fortieth section The second reason alledged by M. Perkins against the opinion of fulfilling the law is that the liues and workes of the most righteous men are vnperfect and stained with sinne M. Bishop very quipperly demandeth Ergo quid he knew the ergo well inough Ergo no man can fulfill the law For if the most righteous faile in that behalfe then it followeth that generally all are excluded from that power If all must confesse themselues to be vnperfect if all must acknowledge themselues to be sinners then all must confesse as I said before that they faile of the performance of the law The connexion would haue bene considered here but M. Bishop pretily passeth it ouer vnder pretence of a seuerall article for the handling of the proposition what he saith of that we shal see anone M. Perkins
saluation in Christ which in the law being a transgressour thereof he could not finde But of these words enough hath bene said before in the question of l Cha. 3. Sect. 3. the Certaintie of Saluation For conclusion of this point to quit M. Bishop I will alledge the words of S. Bernard m Bernard in Cant. ser 50. Non latuit praeceptoreÌ praecepti ponduâ humanas excedere viâes sed iudicauit vtile ex hoc ipso suae ipsos insufficientiae admoneri et vt scirent sanè ad queÌ iustitiae fineÌ niti pro viribâs oporteret Ergo mandando impossibilia non praeuaricatores fecit sed humiles vt omne os obstruatur subditus fiat to tus mundus Deo AccipieÌtes quippe mandâtum sentientes defectum clamabimus in coelum miserebitur nostri Deus sâtemus in die illa quia non ex operibus iustitiae quae fecimus nos sed secundum miserecordiam suam saluos nos fecit It was not vnknowne to the commaunder that the waight of the commaundement doth exceede the strength of man but he held it expedient that hereby men should be aduertized of their owne vnsufficiencie and that they should know to what end of righteousnesse they should labour to their vtteâmost Therefore by commaunding things vnpossible to vs he hath not made vs trespassers but humbled vs that euery mouth may be stopped and all the world may be made subiect to God For receiuing the commaundement and feeling our owne defect and want we shall cry to heauen and God will haue mercy vpon vs and we shall know at that day that not for the workes of righteousnesse which we haue done but of his owne mercy he hath saued vs. In which words he giueth vs to vnderstand that God had reason sufficient to giue the law though he knew it vnpossible for vs in this state of mortality and weakenesse perfectly to fulfill the law 44. W. BISHOP Now that iust mens workes be not sinnes which I prooue first That good works be not stained with sinne by some workes of that patterne of patience Iob Of whom it is written that notwithstanding all the diuels power and craft in tempting of him He continued still a single hearted and an vpright man Cap. 2. departing from euill and preseruing his innocencie If he continued an innocent he sinned not Againe if in all these instigations to impatience he remained patient these his workes were perfect For S. Iames saith Esteeme it my brethren all ioy Cap. 1. when you shal fall into diuers temptations knowing that the probation of your faith worketh patience And let patience haue a perfect worke that you may be perfect and entire failing in nothing 2. King Dauid thus by the inspiration of the holy Ghost speaketh of himselfe Thou hast O Lord prooued my heart Psal 16. thou hast visited me in the night thou hast tried me in fire and there was no iniquity found in me It must needes then be graunted that some of his workes at least were free from all sinne and iniquity And that the most of them were such if you heare the holy Ghost testifying it I hope you will beleeue it reade then where it is of record 3. Reg. 15. That Dauid did that which was right in the sight of our Lord and not onely in the sight of men and turned from nothing that hee commaunded him all the dayes of his life except onely the matter of Vrias the Hethite 3. The Apostle affirmeth 1. Cor. 3. That some men do build vpon the onely foundation Christ Iesus gold siluer and pretious stones that is being choise members of Christes Catholike Church doe manie perfect good workes such as being tried in the fornace of Gods iudgement will suffer no losse or detriment as he there saith expresly Wherefore they must needes be pure and free from all drosse of sinne otherwise hauing bene so prooued in fire it would haue beene found out 4. Many workes of righteous men please God Rom. 12. 1. Pet. 2. Make your bodies a quick sacrifice holy acceptable to God the same offering spirituall sacrifices acceptable to God Phil. 4. And S. Paul calleth almes bestowed on him in prison an acceptable sacrifice of sweet sauour and pleasing God But nothing infected with sinne all which he hateth deadly can please God and be acceptable in his sight God of his mercy through Christ doth pardon sin or as the Protestants speake not impute it to the person but to say that a sinfull worke is of sweet sauour before him and a gratefull sacrifice to him were blasphemie wherefore we must needs confesse that such workes which so well pleased him were not defiled with any kind of sinne Mat. 5. 1 Tim. 6. Ephes 2. Finally many workes in holy writ be called good as That they may see your good workes To be rich in good works We are created in Christ Iesus to good workes but they could not truly be called good workes if they were infected with sinne For according to the iudgment of all learned Diuines it can be no good worke that faileth either in substance or circumstance that hath any one fault in it for bonum ex integra causa malum ex quolibet defectu Wherefore we must either say that the holy Ghost calleth euill good which were blasphemie or else acknowledge that there be many good workes free from all infection of sinne R. ABBOT The wise man hauing prefixed this title That good workes be not stained with sinne which we say they be taketh vpon him in his text to proue that iust mens workes be no sinnes which no man saith they be We must beare with him because his vnderstanding doth not serue him to take that for gold wherein there is any drosse for if it did he would easily conceiue that the staine of mans sinne doth not destroy or take away the nature of the good worke which in man by man is wrought by the grace of God But leauing that peece of his folly let vs examine his proofes that good workes be stained with sinne And first he will proue it by the example of Iob because it is said of him that a Iob. 2.3 he continued still a single hearted and an vpright man departing from euill and preseruing his innocencie But it were very hard to say how M. Bishops purpose should be made good out of these words We find here a relation of Iobs goodnesse but we find nothing to proue that that goodnesse of his was no way touched or stained with sin Now the reader is to vnderstand that this coÌmendation of Iob set down in the 1. Chapter after repeated in the 2. chapter to shew his constancy therin was of old vrged by the Pelagian heretikes as now by M. Bishop to prooue the perfection of the righteousnesse of man But S. Austine well waighing the circumstance of the text how it is withall said There
to vnderstand that there shall be a triall of the worke of euery builder whereby losse shall growe to them who are not carefull to build such matter as is proportionable to the foundation Hee therefore that buildeth gold and siluer and precious stones that is true faith and doctrine according to Christ his worke shall abide the triall of the word of truth and his labour shall haue reward But if any man build vpon Christ timber hay and stubble that is the trash of humane traditions and superstitions the fire that is y Chrysost de panitent hom 8. Igne examinemus verbo scilicet doctrina the word of Doctrine as Chrysostome expoundeth it shall consume it by the word of the Gospell that which he hath builded shall be reprooued and reiected and hee shall lose both his labour and reward This is the very direct and plaine meaning of the Apostles wordes fully agreeing with the circumstance of the text But Maister Bishop perforce and against the haire draweth the text to be construed of workes and like to a sorie husband who for a penny present gaine neglecteth a shilling profit another way for the gaining of a present small aduantage is content to bereaue himselfe of that that should steede him much more in another cause For whereas they are woont generally to alledge this place and to expound the fire here spoken of for the maintenance of Purgatorie fire he for a shift here turneth Purgatorie fire into the fornace of Gods iudgement and so striketh downe a maine pillar of the Popes Kitchin and endaungereth z Act. 17.25 the craft whereby he and his fellowes haue their goods Surely if Purgatorie fire doe not burne here it is hard to say how they will get it a chimney wherein to burne any otherwhere But to the point it hath beene alreadie shewed that there is no golde or siluer of our vvorkes vvherein there is not found some drosse if triall be made thereof in the fornace of Gods iudgement no stones so precious wherein the Ieweller of heauen doth not finde speckes and flawes if he precisely take view of them so that a Aug Confess lib. 9. ca. 13. Va etiam laudabili vitae hominum si remota miserecordia discutias âam woe to the commendable life of man saith S. Austine if God set mercy aside in the iudging of it and therefore all pray that God will not enter into iudgement with them The gold notwithstanding and siluer and pretious stones which we build in our good workes through Gods mercy shall abide and haue their glory the drosse thereof the fire of repentance shall consume whilest we aske and obtaine of him pardon and forgiuenesse of all our imperfections and wants of all that timber and hay and stubble of carnall and earthly affections with the dust whereof our feet haue bene soiled and berayed in walking the path of the faith of Christ Yea he that b Mat. 3.11 baptizeth his with the holy Ghost and with fire wil by this fire purge from vs and our works this drosse and corruption more and more till he bring vs out of the fornace as the pure and perfect gold to be glorious before him for euer and euer To be short the fire of Gods iudgement mitigated and asswaged with the water and dew of his mercy shall at that day giue approbation and testimony of righteousnesse to the good workes of his seruants so as that because they are true gold which that fire consumeth not they shall not for some drosse receiue any losse or detriment therein but fully receiue that reward in the hope and expectation whereof they haue laboured in the Lord. Therefore though we would vnderstand these words of the works of holy men as without forcing them we cannot yet is there nothing whence M. Bishop can inferre that which he intendeth that good workes are wholy free from all drosse and staine of sinne As little hath he for his purpose in his next argument Many workes of righteous men please God saith he but nothing infected with sinne can please God Nothing indeed if it be considered as infected with sinne and therefore good works being touched and infected with the contagion of sinne before they can please God must haue some meanes to take away the guilt and imputation of the sinne There was c Exod. 28.38 iniquity in the holy offerings of the children of Israel but the high Priest did beare the iniquity to make the offerings acceptable before the Lord. There is iniquity in our holy offerings our spirituall sacrifices but Christ our High Priest hath borne the iniquitie and they are d 1. Pet. 2.5 acceptable to GOD by Iesus Christ. Not by themselues or by their owne perfection but by Iesus Christ being perfumed with the sweet incense of his obedience who e Ephes 5.2 for vs to make vs acceptable both in our selues and in our workes hath giuen himselfe an offering and a sacrifice of a sweet smelling sauour vnto God Therefore by the pardoning and not imputing of sinne through the redemption of Christ both the person and the worke are pleasing in Gods sight neither is the same to be called a sinfull worke as M. Bishop tearmeth it because it is in substance a good worke and the fruite of the good spirit of God and the default and imperfection is onely an accident to the worke Briefly we are to lay vp in our hearts that which the Prophet saith f Psal 103.13 As a father pitieth his children so is the Lord mercifull vnto them that feare him for he knoweth whereof we be made and remembreth that we are but dust And therefore as a father accepteth the readinesse and obedience of his child to that that he commaundeth though he do the thing perhaps but rawly and rudely so is God pleased through Christ with the good intendment and indeuour of his children for the doing of that that he requireth though by the weaknesse of the flesh much halting and lamenesse and imperfection appeare in that which they do By this appeareth the vanitie of his argument taken from the name of good workes which he saith could not be truly called good if they were infected with sinne For as the offerings were truly called holy offerings in which notwithstanding there was some blot of iniquitie so are the workes of the faithfull truly called good workes in which notwithstanding there is a staine of the same iniquitie and sinne They are good in the substance of the deede good in the originall of the grace and spirit of God from whence they proceed good in the will and indeauour of the person by whom they are done good in the acceptation of God in whose name and seruice they are done but yet they haue a blemish of euill g Ambros apud August contra Iulian. lib. 2. Labes corporeae concretionis by reason of the blot of bodily corruption growing fast too as Ambrose speaketh
and frailty it becommeth defectiue and faulty if God call it to precise and strict examination iudgement Euen as elsewhere he saith againe y Ibid cap. 11. Omnis humana iustitia iniustitia esse cânuincitur si districtè iudicetur Prece ergò post iustitiaÌ indâget vt quae succumbere discussa poterat ipsa iudicis pietate conualescat All the righteousnesse of man is conuicted to be vnrighteousnesse if it be strictly iudged it needeth therefore praier after righteousnesse that that which being sifted might quaile by the meere piety of the Iudge may go for good Where I hope that M. Bishop though he will say much yet will not say that Gregory meant that we should pray that the righteousnesse which we do of our owne strength by the piety and clemencie of the Iudge may stand for good And if he dare not so say then it followeth that of that righteousnesse which in this life we attaine to by the gift of God Gregory saith that it is found to be defectiue and to come short of perfect righteousnesse and thereby to be vnrighteousnesse if seuere and strict account be taken of it which more peremptorily he affirmeth elsewhere saying z Ibid. ca. 18. Si remota pietate discutimur opus nostrum paena dignuÌ est quod remunerari praemijs praestolamur c. Restat vt postquaÌ bonuÌ opus agitur lachrymae expiationis exquâraÌtur quatenus ad aeterna praemia meritum recti operis subuebat humilitas postulationis If we be iudged without mercy our worke is worthy to be punished which we expect to haue rewarded Therefore the teares of expiation as he speaketh are required that humble praier may lift vp the merit of our good worke to the obtaining of eternall reward So that howsoeuer he commend Iob as well he might sure I am that both Iob and he condemne M. Bishop as a proud Pharisee maintaining the righteousnesse of man against the righteousnesse of God to the impeaching of the glory of God Which he doth also by his quillet of attributing good workes principally to the grace of God not wholy but principally that so he may reserue some place at least to the free will of man because he cannot endure that no part of glory should redound to man To be short it appeareth both by that that is said here and that that hath bene a Sect. 4.44 45. before alledged that Gregory doth not bereaue man only of that perfection that shall be in heauen but also of that that is required by duty ought to be in him here vpon the earth 50. W. BISHOP Now before I depart from this large question of iustification I will handle yet one other question which commonly ariseth about it it is Whether Faith may be without Charity I prooue that it may so be first out of these words of our Sauiour Manie shall say vnto me in that day Lord Lord Math. 7. haue we not prophecied in thy name haue we not cast out diuels haue we not done many miracles to whom I wil confesse that I neuer knew you depart from me all yee that worke iniquity That these men beleeued in Christ and perswaded themselues assuredly to be of the elect appeareth by their confident calling of him Lord Lord and the rest that followeth yet Christ declareth manifestly that they wanted charity in saying that they were workers of iniquity 2. When the King went to see his guests Math. 22. He found there a man not attired in his wedding garment and therfore commanded him to be cast into vtter darknesse This man had faith or else he had not bene admitted vnto that table which signifieth the Sacraments yet wanted charity which to be the wedding garment besides the euidence of the text is also proued where in expresse termes Apoc. 1â The garments of Christs Spouse is declared to be the righteousnesse and good works of the Saints And that with great reason for as S. Paul teacheth 1. Cor. 13 Faith shall not remaine after this life With what instrument then trow you will the Protestants lay hold on Christs righteousnesse That charity is that wedding garment S. Hierome vpon the same place doth witnesse saying That it is the fulfilling of our Lords commandements And S. Gregory doth in expresse words define it Hâm â8 in Euang. Can. â2 in Mat. Tract ââm Maââ Math. 25. What saith he must we vnderstand by the wedding garment but charity So do S. Hilary and Origen and S. Chrysostome vpon that place 3. The like argument is made of the foolish Virgins who were part of the Kingdome of God and therefore had faith which is the gate and entrance into the seruice of God Yea in the house of God they aspired vnto more then ordinarie perfection hauing professed Virginitie yet either caried away with vaine glorie as S. Gregory takes it or not giuing themselues to the workes of mercy spirituall and corporall as S. Chrysostome expounds it briefly not continuing in their former charitie for faith once had cannot after the Protestants doctrine be lost were shut out of the kingdome of heauen albeit they presumed strongly on the assurance of their saluation as is apparent by their confident demaunding to be let in for they said Lord Lord open vnto vs. Iohn 12. 4. Many of the Princes beleeued in Christ but did not confesse him for they loued more the glory of men then the glory of God What can be more euident then that these men had faith when the holy Ghost saith expresly that they beleeued in Christ which is the onely act of faith and yet were destitute of charitie which preferreth the glorie and seruice of God before all things in this world R. ABBOT That there may be faith without charitie we make no question but the question is of that faith whereby we are iustified or wherin standeth our iustification before God It is to be knowne that faith is of diuers sorts there is a faith which is called a Tit. 1.1 the faith of the elect as being peculiar vnto them and for which men are called b Ephe. 1.1 faithfull and there is a faith by which the c Iam. 2.19 diuels also are said to beleeue and yet are not to be called faithfull There is a faith whereby we d Ibid. beleeue that there is one God and there is another faith whereby e Iohn 14.1 we beleeue in God There is a faith whereby Simon Magus f Act 8.13.21 beleeued whose heart was not right in the sight of God and there is a g Act. 15.9 faith whereby God purifieth the heart There is a h Iam 2 20. dead faith and there is a i Gal. 2.20 faith whereby we liue and Christ liueth in vs. There is a k 1 Tim. 1.5 faith vnfained and thereby we vnderstand that there is also a fained faith There is a faith that consisteâh in l
c Cap. 4. Sect. 4. What need any iustified man greatly feare the rigorous sentence of a iust Iudge Hence are those most insolent speeches of theirs that good workes are d Rhem. Annot. 2. Tim. 4.8 truly and properly meritorious and fully worthy of euerlasting life that heauen is the due and iust stipend which God by his iustice oweth to the persons working by his grace that we haue a right to heauen and deserue it worthily that it is our owne right bargained for and wrought for and accordingly payed vnto vs as our hire e Ibid. Heb. 6.10 that good workes be so farre meritorious as that God should be vniust if he rendered not heauen for the same Thereupon Tapper sticketh not to say f Ruard Tapper in explic art Louan tom 2 art 9. Absit vt iusti vi tam aeternam expectent sicut pau per eleemosynam Multò namque gloriâsius est ipsoâ quasi victores triumphatores eam possidere tanquam palmaÌ suit sudoribus debitam God forbid that the iust should expect eternall life as the poore man doth an almes for it is much more glorious that they should haue it as conquerers and triumphers as the prize due vnto their labours Thus you your selues haue written M. Bishop and do we slaunder you in reporting truly what you haue written No no your speeches are impudent and shamelesse in this behalfe and such as we wonder that your foreheads serue you to auouch Why doth it not suffice you to preach good workes simply as Christ and his Apostles did with commendation of Gods mercy in rewarding the same What need this vaine foolery of merite so improbable so absurd so impossible whereby you do not magnifie God but set vp the righteousnesse of man against the grace of God As for the definition of the Councell of Trent we esteeme it not knowing the same for the most part to haue bene but a conuenticle of base Italianate Machiauels who by equiuocations and sophistications haue deluded the world and by casting the chaffe of some phrases of the Fathers vpon the meeres and puddles of the schoolemen haue laboured to couer and hide the filth and mire thereof and indeed haue left them still to serue by false confidence and trust for gulfes and whirlpools to swallow vp and deuoure the soules of men Although the words of the Councell may beare some good construction according to the auncient fathers meaning of the name of merites yet by them they are deceitfully set downe to leaue open a gappe to the absurd and intollerable presumption of men in aduancing and lifting vp the desert of mens workes as if God were thereby greatly bound and beholding vnto them How farre their meaning extendeth will appeare by M. Bishop who will not haue vs thinke that he will speake any thing but by the authoritie of that Councell And first he telleth vs that they hold that eternall life is a grace which indeed they dare not denie because the Scripture expresly so affirmeth g Rom. 6.23 Eternall life is the grace or gift of God through Iesus Christ our Lord. But he addeth to grace a supply of workes quite contrary to the Scriptures for it is expresly sayd h Chap. 11.6 If it be of grace it is not of works otherwise grace is no grace i August contra Pelag. Celest lib. 2. ca 24. Non enim gratia Dei gratia erit vllo modo nisi fuerit gratuita omni modo Grace saith Saint Austin is not grace in any sort if it be not free in euery sort It is of grace saith M. Bishop and yet it is of workes also But still to make a shew of vpholding grace he telleth vs that though eternall life be by workes yet the first grace out of which those workes do issue is freely bestowed vpon vs. Which he saith only as ashamed to deny grace altogether and not of any conscience that hee maketh faithfully to auouch the same For if the grace whence those workes do issue which is the grace of iustification be freely bestowed vpon vs why doth he before labour to approue that we are iustified by workes Or if we obtaine the grace of iustification by workes how doth he say that the same is freely bestowed vpon vs The plaine truth is that by their works of preparation they make a man at least in some sort as we haue heard before out of Bellarmine to merit and deserue euen the first grace if by the first grace we vnderstand the grace of their first iustification as M. Bishop vsually doth But beside grace it is also a reward due in iustice saith he And how so Marry partly by the promise of God Now if he rested here we would not contend with him For promise is indeed grace and iustice in respect of promise is nothing but truth in the performance thereof neither is here any impeachment of the free gift of God But not contented herewith he addeth that it is due in part also for the dignitie of good workes And thus he confoundeth those things which the Scripture still very precisely distinguisheth aduertising vs that k Rom. 4.14 if they which are of the law that is of workes be heires then is faith made voide and the promise is made of none effect and againe l Gal. 3.18 if the inheritance be of the law that is of workes it is no longer by promise To be inheritors by workes and to be inheritors by promise are things so opposite as that the one wholly excludeth the other neither can they possibly stand together As for that which he saith of infants merite and dignitie it is also the schoolemens fiction and deuice Remission of sinnes is their saluation as it is ours and in them it standeth good which the Apostle saith m Rom. 5 2â As sinne hath raigned ouer them vnto death so grace also raigneth by righteousnesse that is by imputation of righteousnesse vnto eternall life not by any dignitie in them but through Iesus Christ our Lord. But as touching them that arriue to yeares of discretion he telleth vs that either they must by good vse of grace merite life or for want of such fruite fall into the miserable state of death A very hard sentence for himselfe for if he neuer haue life till he merite and deserue it we can well assure him that he shall go without it And I wonder that his heart did not tremble at the writing hereof but that he hath hardened the same against the truth and writeth but only for maintenance of that occupation and trade that must yeeld maintenance backe againe to him What will he say in the end when he shall lie wrastling with death and readie to resigne his soule into the hands of God Will he then craue for mercie who writeth now so earnestly for merite Let him take heede that God do not then answer him n Luk. 19.22 Out of thine
Austin in Psal 102. hath these words o August in Psal 102. Ergo coronat te quia donae suae coronat non merita tua He crowneth thee because he crowneth his owne gifts not thy merits Which is the same in effect with that which M. Bishop putteth in place of it very often repeated by S. Austin either in the same or very neare the same words that God when he crowneth vs p IdeÌ epist 105. et in Ioan. trac 5. de grat et lib. arb cap. 6. 7. crowneth his owne gifts not our merits But he answereth hereto very vntruly and deceitfully It is true indeed that S. Austin there speaketh to him that thinketh he hath merits of his owne and of himself that God wil not crowne those because they are onely euill and he giueth not the crowne to euill workes but he crowneth onely his owne gifts because in vs there is no good worke to which onely the crowne is giuen but onely by Gods gift q De grat et lib. arb ca. 6. Prorsus talia cogitanti veriffimèdicitur dona tua coronat Deus non merita tua si tibi teipso non ab illo sunt merita tua Haec enim si talia sunt mala sunt quae autem mala sunt non coronat Deus Si autem bona sunt Dei dona sunt To him that so thinketh sayth he it is rightly said God crowneth his owne gifts not thy merits if thou haue thy merits of thy selfe and not of his gift for if they be such they be euill and God crowneth not those that be euill but if they be good they be the gifts of God Now to those words M. Bishop addeth in the same letter as if it were S. Austins whether by the Printers fault or by his owne lewd falshood he can best tell himself this animaduersion But if we acknowledge our merits to proceed from grace working with vs then may we as truly say that eternall life is the crowne and reward of merits But M. Bishop did S. Austine tell you so Will you so wilfully abuse him and peruert his words and meaning Surely in the beginning of the next Chapter which is but ten lines after the words cited S. Austine saith thus r Jbid. cap. 7. Siergo Dei donae sunt merita tua non Deus coronat merita tua tanquam merita tua sed tanquam dona sua If then thy good merits be Gods gifts God doth not crowne thy merits as thy merits but as his owne gifts In which words he plainely denieth that there is any respect of our merit or that God accounteth vs as hauing merited but that he giueth the crown and reward onely as to his owne gifts which he himselfe hath bestowed vpon vs. How bad a man then is M. Bishop to make S. Austin say that God crowneth our good workes proceeding from his grace as our merits when S. Austin expressely and flatly denieth the same But there is yet some further poison hidden in his words for when he nameth merits proceeding from grace working with vs he diuideth betwixt God and vs that which S. Austin maketh entirely the gift of God The worke is not meerely of the grace of God in vs but of grace working with vs because we also as well as grace are partakers of the worke So then S. Austin must not say that God crowneth his owne gifts not our merits but God crowneth partly his owne gifts and partly our merits because the good workes which he crowneth are partly of his grace and partly also of our owne freewill By this meanes Maister Bishop will hold it very absurd which the same Saint Austine saith in the other place Å¿ Epist 105. Câââ Deus coronat merita nostra nihil aliud coronat quà m namerae sua When God crowneth our merits he crowneth nothing else but his owne gifts for if he crowne nothing else but his owne gifts if he crowne nothing at all of ours then what part of the câowne is it that we can say is merited and deserued by vs His answer to the last words of Austine is excluded by the very words themselues t Aug Psal 14â Propter ââmen tuum D ââine viuificabis âeâin tua iustitia non in mea noÌ quia ego merut sââ quia tu miseritis Lord for thy names sake thou wilt quicken me in thy righteousnesse not in mine not because I haue deserued it but because thou art mercifull This place he saith appertaineth to the first iustification of a sinner but it seemeth he gaue the answer somewhat too early in the morning before his eyes were well opened for otherwise he might haue seene that these are the words of a man alreadie iustified vttered in the name of the Prophet of God not in the preterperfect tense as of a thing past but in the future tense as of a thing to come Thou shalt or wilt quicken me and therefore cannot be vnderstood of any first iustification The Prophet being alreadie in part reuiued to the life of God prayeth stil to be reuiued and quickened more and more and promiseth to himselfe by assurance of faith through the holy Ghost that God will so do not in my righteousnesse saith he as Austin expresseth it not because I haue deserued it but for his owne names sake for his owne mercies sake giuing to vnderstand that not onely the beginning of the worke of God but also the proceeding thereof is not for any merit of man but by the mercie of him by whom it was first begun And whereas he saith that they confesse that a sinner is called to repentance and reuiued not for any desert of his owne but of Gods meere mercie he doth but blind his Reader with a concealed distinction of merit hauing himselfe u Of Iustification Sect. 21. before taught that his workes of preparation are the cause of the iustification of a sinner as he hath corruptly argued out of the words of Christ Many sinnes are forgiuen her because she hath loued much So that the terme of meere mercie is vsed only colourably and for fashion sake neither doth he acknowledge the meere mercy of God in any sort but as the Pelagian heretickes did in the first offer of his grace 14. W. BISHOP Hauing thus at length answered vnto all that M. Perkins hath alledged against Merits let vs see what can be said for them following as neare as I can M. Perkins order Obiections of Papists so he termeth our reasons First in sundry places of Sâripture promise of reward is made vnto good works Gen. 4. Prou. 11. Eccl. 18. Mat. 5. If thou do well shalt thou not receiue To him that doth well there is a faithful reward Feare not to be iustified vnto death because the reward of God remaineth for euer and When you are reuiled and persecuted for my sake reioyce for great is your reward in heauen and a hundreth such like therfore
that which in so many places hee repeateth n ãâ¦ã 32 83. 109. de verb. Dom. Ser. 31. Non dicimus illi Redde quod accipisti sed Redde quod proâ ãâ¦ã Wee say not vnto God Repay that which thou hast receiued but Pay that which thou hast promised Yea hee plainely argueth that o Jn Psal 32. Cum ab illo habeamus quicquid illi offerimus ex illo sit quiâquid boni sumus c. ãâ¦ã quid dedimus tenemus debitorem Vnde debitorem Quia promissor est sith wee haue of him whatsoeuer wee offer to him and all our goodnesse is of him therefore wee haue not yeelded any thing to him to hold him debtor thereby Whence then haue wee him a debtor Marry saith hee because hee is a promiser See here Maister Bishop because all our good workes are of God wee cannot haue him a debtor vnto vs by any merit of workes that wee doe vnto him but hee is a debtor onelie for his promise sake p Ibid. Teâeamus fidelissimum debitorem quia habemus miserecordissimum promissorem Let vs hold him a most faithfull debtor saith hee because wee haue him a most mercifull promiser The promise vvas made in mercie the performance thereof now dependeth vpon the fidelity of the promiser not vpon the merit of the worker euen as the same Saint Austine saith q In Psal 88. Non secundum merita nostra sed secundum misericordiam illius firma est promissio The promise is sure not according to our merits but according to his mercie But to the obiection here made M. Perkins answereth by distinguishing the couenant promise of God that one is of the Law another of the Gospell one of workes the other of faith one of the old testament the other of the new By the old couenant of the Law the promise is made only to the worke neither is the person accepted but for the works sake Now by this couenant God r Heb. 8 9. hath no delight in vs because we continue not in his couenant there being none found that perfectly fulfilleth the righteousnes of the law By the new couenant the person is first accepted by faith for Christes sake and then the worke is accepted and rewarded not for the merit of it selfe but for the condition of the person By the first couenant the worke is reiected if it haue not the vttermost that it ought to haue By the second couenant Å¿ 2. Cor. 8.12 if there be first a willing minde it is accepted according to that a man hath not according to that that he hath not so that though there be by humane frailtie some imperfection in the worke yet God pardoning the imperfection accepteth of it and rewardeth it dealing as fathers with their children who accept their good endeauours when in the workes haply there is nothing woorthie to be respected Here therefore the promises of God properly respect the person working and not the desert or worthinesse of the worke But Maister Bishop in the height of his ignorance answereth that all the places by him cited are out of the new Testament vnderstanding by the new Testament the bookes which wee call the new Testament and the old Testament for the bookes that goe vnder that name Whereas Maister Perkins distinguisheth the two Testaments as God himselfe doth not by the bookes but by the matter of the bookes there being in the bookes of the old Testament many things that belong to the new and many things repeated in the bookes of the new Testament that belong properly to the old Such are the sentences by Maister Bishop alledged t Luk. 16.28 Do this and thou shalt liue u Math. 19.17 If thou wilt enter into life keepe the commandements though according to his reading he so citeth the former of them out of the olde Testament as if it were not spoken in the new But these though by occasion they be mentioned in the Gospell yet are conditions indeede properly belonging to the Law Now in the old testament according to M. Bishops meaning we may see example of that that M. Perkins saith where it is said of Cain and Abel x Genes 4.4.5 The Lord had a respect to Abel and his offering but to Cain and his offering he had no regard First he had respect to Abel because of his faith in Christ and consequently to his offering but he had no respect to Cain being voide of true faith and therefore he had no respect to Cains offering For it is here true which the Law saith Cuius persona non placet nec caetera placent where the person is not pleasing nothing else can please and therefore S. Bernard saith y Bernard in Cânt Ser. 24. Quid miraris â Cain quòd munera tua non respicit qui te despicit What wonderest thou Cain that he hath no reâpect to thy gifts who despiseth thee Wherfore it should not seeme strange to M. Bishop which M. Perkins hath obserued that God rendering to the faithfull according to their workes should be said notwithstanding not to do it for their works sake because their works are secondarily accepted for their owne sakes they are accepted for Christes sake and both they and their workes are rewarded by vertue of that attonement whereby he hath reconciled them vnto God And thus howsoeuer Maister Bishops simple vnderstanding conceiueth it not greater workes haue greater reward and lesser workes haue lesser reward and yet for Christes sake it is that greater or lesser haue either greater or lesse reward But it is further demaunded if workes do not merit why are they mentioned in the promises Not because they merit saith Maister Perkins but Maister Bishop repeateth it Not because they are rewarded whereas Maister Perkins denieth not but that workes are rewarded onely he denieth that they are rewarded by vertue of their owne merit and woorth but by vertue of Christes mediation for whose sake they are accepted in the sight of God But we must not think strangely of this because he doth therein but as he is woont to do It is further added that good workes are mentioned in the promises as the proper markes and signes of them to whom appertaine the promises that are made freely for Christes sake as tokens that the doer of them is in Christ through whose merits the promise shall be accomplished This to M. Bishop is an addle inuention not woorth the confuting it is so flat contrary to the text But it is his addle head that taketh this for an addle inuention and his ignorance of the text that maketh him thinke it so flat contrary to the text The text saith he ascribeth distinctly that reward vnto the workeman for his works and not for Christes obedience imputed vnto him But we tell him againe that it is for the imputation of Christes obedience that the text ascribeth any reward to the workman for his worke as is
sufficiently approoued vnto him in the z Supra Sect. 14. defence of the answer to the first obiection His whole errour standeth in this that he cannot conceiue how the reward should be giuen to our workes if it be giuen for Christes sake or how it should be giuen for Christes sake if it be promised to our workes whereas both these accord in one and for Christes sake it is that any such reward is assigned to our workes 18 W. BISHOP M. Perkins fourth obiection for vs is proposed vnskilfully yet could he not answer it but by relying vpon that which is most vntrue that forsooth no one action of the best man is without fault which hath bene already confuted and might be by instances of Abrahams oblation of his sonne Saint Iohn Baptists preaching and reprehending of Herod and Stephens martyrdome with infinite such like in which Maister Perkins nor any else will be able to shew in particular what fault there was Math. 6. Luk. 11. Againe our Sauiour saith That if the eye be simple the whole body is lightsome not hauing any part of darknesse in it and very reason teacheth vs that a mans action for substance and all due circumstances may be perfect It was then a very silly shift to say that neuer any man did any one action with all his due circumstances But in steede of that fourth Argument I will put this If a greater reward be due vnto them that do better workes then a reward is due vnto them that do good workes which is euident in reason But a greater reward is prouided for them that do better as S. Augustine grounded vpon Gods word Serm. 46. De verbââ Dom. 1. Cor. 15. proueth in sundây places namely vpon that For starre differeth from starre in glory so shall be the resurrection of the dead specifying that virginity shall shine after one sort chastitie in wedlocke after another and holy widowhood yet after another Serm. 95. Lib. de virg cap. 44. all saith he shall be there but they shine diuersly And of the same worke affirmeth That martyrdome shall be higher rewarded then any other work The like doth he vpon those words One ground shall yeeld thirty fold another threescore fold another an hundred fold Comparing chastity in wedlocke to the thirty in widowes to the sixty and in virgins to the hundred But most directly in his sixty seauen treatise vpon Saint Iohns Gospell vpon this verse In my fathers house are many mansions where he saith that albeit some be holier iuster and more valiant then others yet there shall be fit roomes for them all where euery one is to receiue his place according vnto his merit That penny spoken of by which saith he is signified eternall life shall be giuen to euery man equally Math. 20. because euery one shall liue for euer and not one longer then another but many mansions do signifie the different dignities of merits in the same euerlasting life And S. Gregory in most expresse termes doth teach the same doctrine saying Lib. 4. mor. cap. 42. Because in this life there is a difference of workes amongst vs there shall be in the other life without all doubt a distinction of dignities that as one here exceedeth another in merit so there one surpasseth another in reward Finally S. Augustine and S. Hierome De heres her 8â Lib. 2. cont Iouiâ condemne it as an heresie to hold that there is not diuersity of merits in this life and rewards in the next Whereon followeth most manifestly that there be merits and rewards R. ABBOT The fourth obiection he telleth vs is vnskilfully proposed but yet he doth not tell vs how he would haue it proposed because belike he had small opinion of it Yet I will do him the fauour to put it into forme for him to let it appeare whether he be likely of any aduantage by it It must be thus If good workes be perfect and without fault then they merit But they are perfect and without fault because they are the workes of the holy Ghost Therefore they must needes merit Now the first of these propositions is false For although it be graunted that good workes be perfect and without any defect yet can they not merit at Gods hands as may appeare by that that hath beene a Supra Sect. 3. 4. before said as touching the conditions of Merit Euen Adam himselfe in the state of Paradise could by desert haue chalenged nothing at Gods hands as neither can the elect Angels still continuing in that integritie wherein they were first created But Maister Perkins denieth the minor proposition affirming that no workes of ours are perfect and without blemish but do all carie the markes of our vncleannesse whereby being exacted in rigour they are subiect to reproofe For although in their originall which is the spirit of God they be pure and cleane yet as water though cleare in the fountaine yet gathereth vncleannesse from the channell wherein it runneth so the workes of grace wrought in vs do receiue some taint of the corruption of our nature through which they passe And as the hand of the most cunning Scribe write he neuer so excellently by himselfe loseth much of his perfection and grace in holding the hand of a child to teach him to write so the worke of the holy Ghost being most absolute in it selfe yet in vs through the crookednesse and corruption of our nature whilest it is framing vs to it selfe loseth much of the beauty and glory that it should haue vntill the same spirit haue fully consumed all our drosse that it alone may preuaile in vs. M. Bishop replieth that this is most vntrue and telleth vs that it hath bene already confuted but yet against his confutation it is iustified to him before and will stand good that there is no action of man so perfect but that there is a defect to be found in it The best of our actions is weakened by b Gal. 5.17 the flesh lusting against the spirit so as that we cannot do the things that we would In our best actions it hapneth which our Sauiour saith c Math. 26.41 The spirit indeede is willing but the flesh is weake And howsoeuer faith fighting against the weakenesse of the flesh do preuaile and ouercome yet euen of the resistance of the flesh there groweth a blemish and the neerenesse of the infection thereof doth breath out some distastfull quality vpon our workes for which we haue neede to aske pardon at Gods hands But M. Bishop bringeth instances of Abrahams oblation of his sonne of Iohn Baptists preaching and reprehending Herod of his and Steuens martyrdome with infinite other such like saith he in which no man can shew in particular what fault there was But why should we not conceiue the like of the martyrdome of Iohn and Steuen as we do of the martyrdome of Peter And of Peters martyrdome our Sauiour Christ beforehand saith d Iohn
being was but that it is by Gods perswading vs Gods mouing vs Gods working in vs there being nothing therein to be attributed to our selues Wherby he destroyeth the nature of merit as I haue shewed e Sect. 3. before to that purpose acknowledgeth the vouchsafing fauor and grace of God in receiuing vs to immortalitie and life with him for where merit and desert is there termes of vouchsafing can haue no place Now that which Bellarmine translateth of men shewing themselues worthy of the wil and counsel of God may well be vnderstood according to the phrase of the Apostle instructing vs f Col. 1.10 to walke worthy of the Lord g 1. Thess 2.12 to walke worthy of God who hath called vs vnto his kingdome and glory that is to say as is fit for them to walke who haue receiued so great mercie at the Lords hands to the very same purpose as elsewhere he saith h Phil. 1.27 Let your conuersation be such as becometh the Gospell of Christ. In which sort Iohn Baptist saith i Mat. 3.8 Bring forth fruits worthy of repentance that is such as are fitting and beseeming them that professe to haue repented So then men shew themselues worthy of the will and counsell of God in behauing themselues as is agreeing to them that professe to know the will and counsell of God without any necessitie of merit to be imported thereby The words of Irenaeus are these k Iren. lib. 4. cap. 27. Bonus agonista ad incorruptelae agonem adhortatur nos vt coronemur pretiosam arbitremur coronam videlicet quae per agonem acquiritur sed non vltro coalitaÌ Et quaÌtò per agonem nobis aduenit tantò est pretiosior QuaÌto autem pretiosior tantò eaÌ semper diligamus Sed neque similiter diliguntur ea quae vltro adueniunt quà m illa quae cum multa sollicitudine adinueniuntur The good combatant exhorteth vs to the combat of immortalitie that we may be crowned and may thinke the crowne precious as being attained by fight and not of it self accruing vnto vs. And by how much the more it commeth by fight so much the more precious it is and the more precious it is so much the more we may loue it But the things are not in like sort loued which come of their owne accord as those which are attained with much care In all which what is there to M. Bishops purpose He onely sheweth that God hath appointed that not with our ease and idlenesse the crowne of life shall voluntarily come vnto vs but that wee with labour and trauell must striue to come to it that in the attainment of it it may be the more ioyfull and precious vnto vs. What is this other then we also teach who yet cannot find hereby that our labour and trauel doth merit and deserue the crowne of life The case is all one as if a Prince hauing a subiect falne froÌ him and gone into a far country should of meere grace fauor send for him to come again by letters patents granting him his pardoÌ and assuring him place of honor state vpon his returne home who being to passe through the midst of the enemies of his Prince must vse much fighting and trauel and paines and vndergo many dangers both by sea and land for the atchieuing of this honor WheÌ he cometh to his iorneys end he hath no title to pleade for his place but onely the free donation and gift of his Prince By his labor paines he hath gained himself the possession of it he might for the meane time lay it before him as a reward to comfort and encourage himself in the iorney that he was to make but merit he can alledge none no right can he alledge whereby to claime it but only his Princes gift Euen so it is with vs. We were falne from God and he hath called vs to him again and giuen vs the promise of eternall life By much combat and trauell we must attaine to it and yet when we haue done all we can plead no merit we can make no claime but onely by our Princes gift by the free and mercifull promise and bountie of Almightie God And hereby appeareth the answer to the place of Basil that l Basil orat in princip Prouerb Omnes nos qui viam Euangelicam incedimus mercatoreâ sumus pâr opera mandatorum nobis possessionem coelestium comparantes we all who walk the way of the Gospell are merchants getting by the works of the commandements the possession of heauenly things For by the works of the commandements we obtain the possession but not the right and title of heauenly things They are the way wherein we walke to attaine to that which God of his free mercy bestoweth vpon vs. Wherin because we yeeld our labor in the one to receiue the other S. Basil so farre fitly compareth it to a kinde of merchandize or exchange though not intending that in the merite of the one should be the purchase of the other As for the other place it is none of Basils being taken out of a counterfeit addition which m Erasm epist. praefixa libro Basil de Spir. sancto Erasmus well obserued and by good arguments declared to be no part of Basils work n Basil de Spir. sanct cap. 24. Homo saluus fit per iustitiam operum A man saith he is saued by righteousnesse of works But the Scripture saith o Ephes 2.8 Ye are saued by grace through faith not of works least any man should boast r Basil in Psal 43. Vide quomodo sermonem clauserit Post mille virtutes vnde seruari orat Ex misericordia benignitate Whatsoeuer the author might meane in that he saith we are sure that his words accord not with the phrase and stile of the holy Ghost And that the true Basil was farre from that mind appeareth plainly by the note that he giueth vpon the words of the Psalme p Arise O Lord helpe vs and deliuer vs for thy mercies sake q Psal 44.26 Behold saith he how he endeth his speech After a thousand vertues whereby doth he pray to be saued Euen of mercie and goodnesse And vpon another of the Psalmes he saith Å¿ Idem in Psal 23. Retributiones quae putantur propter solam Dei benignitateÌ hominibus praestantur Vniuersae siquidem mortalium iustitiae âe praestita quidem ab ipso bona adaequant nedum futura quae humanam cogitationem transcendunt Rewards as they are thought to be are yeelded vnto vs by the only mercy goodnes of God for all the righteousnesses of men cannot equall the benefits which he hath already bestowed much lesse those that are to come which go beyond all the conceit of man He saw well that the Prophet after thousands of vertues could haue no hold of saluation but only by Gods mercie He saw well that albeit Gods
benefits go vnder the name of rewards yet in all our righteousnesse there is nothing to counteruaile in any sort the bountie of his goodnesse and therefore was farre from that Pharisaicall and proud opinion of merit which M. Bishop desireth to fasten vpon him Which is easie to be seene in that also which I cited out of him before that t Basil in Psal 114. supra sect 13. eternall rest is layd vp for them who lawfully fight the combat of this life not to be rendered by way of debt to workes but prouided by the grace of the bountiful God for them that trust in him u Cypr de eleem Si expeditos si celeres si in hoc operis agone currentes dies nos vel reditiones vel persecutionis inuenerit nusquam Dominus meritis mostris ad proemium decrit In pace coronam vincentibus candidam pro operibus dabit in persecutione purpuream propassione geminabit Cyprian hath nothing for M. Bishops turne but onely the name of merits and it is already shewed that that can auaile him nothing In steed of merits put in good workes which is all that it importeth and Cyprian saith nothing but what we say No more doth Hilary whose words are x Hilar in Mat. can 5. Haec rectè perfectèque viuentium merces est vt in nouam âoelestemque substantiam ex hac corruptibilu corporis materie transferantur This is the reward of them that liue well and perfectly that from this matter of a corruptible bodie they are translated to a new and heauenly substance M. Bishop somewhat forceth the place to serue his turne but it is plaine by that that hath bene said before that the names of hire and reward are farre enough off from prouing merit and desert And whatsoeuer they import with men yet that they import not so with God let Hilary himself be witnes who speaking of the wages of them that were hired into the vineyard saith y Idem ibid. can 20. Merces quideÌ ex dono nulla est quia debetur ex opere sed gratuitaÌ Deus omnibus ex fidei iustificatione donauit Wages indeed there is none of gift because it is due by worke but God hath giuen the same freely to all by the iustification of faith There is no merit then in the reward that Hilarie speaketh of because though it be termed reward yet it is freely giuen by the iustification of faith In the place of Ambrose it is plaine that the name of merits is taken indifferently for workes either good or euill He saith that z Ambros Offic. lib. 1. cap 15. Nonnè euidens est meritorum aut proemia aut supplicia post mortem manere it is euident that for merits there remaineth after this life either reward or punishment and M. Bishop will not say that punishment remaineth for the merits that he pleadeth for Yet he calleth good workes by the name of merits but to how little purpose for Popish merit hath bin already shewed And how farre Ambrose was from opinion thereof his owne words shall witnesse where he saith a Ambr. in Psal 118. ser 20. Quis nostrum sine diuina potest miseratione subsistere Quid possumus dignum proemijs facere coelestibus c. Quo tandâm hominum merito defertur vt haec corruptibilis caro induat incorruptioneÌ mortale hoc induat immortalitatem Quibus laboribus quibusue iniurijs possumus nostra leuare peccata Indignae sunt passiones huius teÌporis ad superuenturam gloriaÌ Non ergo secundum merita nostra sed secundum misericordiam Dei coelestium decretorum homines forma praecedit Which of vs can stand without the mercie of God What can we do worthy of the reward of heauen By what merit of man is it yeelded that this corruptible should put on incorruption or this mortall should put on immortality By what labours by what suffering of wrongs can we abate our sinnes The sufferings of this time are vnworthy for the glory that is to come Therefore the forme of heauenly decrees goeth before men not according to our merits but according to Gods mercie This being so by the iudgement of Ambrose why doth M. Bishop seeke to perswade vs by the name of Ambrose that God frameth his heauenly decrees concerning vs according to our merits and that the works that we do are worthy of the reward of heauen He vseth commonly the name of merit as the rest do but neuer had in his heart that matter of merit that M. Bishop dreameth of Hierome also is cited but for shew and onely to fill vp a place b Hieron adueâ Jouinian lib. 2. Nostri laboris est pro diuersitate virtutuÌ diuersa nobis proemia praeparare It belongeth to our labour according to diuersitie of vertues to prepare for our selues diuersity of rewards The rewards by the promises of God are tied to the workes and therefore in doing the workes to which the rewards belong we may well be said to prepare for our selues the same rewards As we are said to worke out our saluation because though it be Gods meere grace by which we are saued yet he vseth our will and our worke for the effecting thereof so are we said also to prepare rewards for our selues because God vseth vs as instruments to do for our selues the workes that belong to those rewards which he hath prepared for vs. And these rewards we doubt not as before was said but that they are diuers according to the diuersity of our works greater rewards to greater works lesse reward to lesser works but what is all this to proue that the rewards are iustly merited and deserued by our workes That Hierome thought not so it is plaine by that we haue seene out of him c Supra sect 17. before that there can no worke be found worthy of the iustice of God as also for that he sayth in the name of the people of God d Hieron in Esa lib. 17. cap. 64. Si consideremus merita desperanduÌ est If we consider our owne merits we must despaire and resolueth euen concerning e IdeÌ adu Pelag. lib. 2. Pro nihilo saluos faciet eos haud dubiuÌ quin iustos qui non proprio merito sed Dei saluantur clementia the iust that they are not saued by their owne merite but by the mercie of God There followeth Saint Bernard whom M. Bishop would not haue cited if he had meant so faithfully as he should haue done In what sort S. Bernard taketh the name of merits hath bene declared a little before so as they may well blush to cite any thing out of him for maintaning their doctrine of merits But M. Bishops dealing is so much the more vnhonest for that in the very same sermon Bernard ouerthroweth that that he would proue by him f Bernar. in Can. ser 68. Quid de meritis solicita sit Ecclesia cui
faults vpon their true repentance ioyned with faith and hope in Christ to come were pardoned Therefore their charges in buying of sacrifices to be offered for them their paines and prayers in assisting during the time of the sacrifice being painful works done to appease Gods iustice were works of satisfaction M. Perkins answereth many things as men do commonly when they cannot well tell what to say directly to the purpose First that those sacrifices were types of Christs suffering on the crosse what is this to the purpose Secondly that those sacrifices were satisfactions to the congregation and what needed that when they had offended God onely and not the congregation as in many offences it happeneth Againe if satisfaction must be giuen to the congregation how much more reason is it that it be made to God Reade those Chapters and you shall find that they were principally made to obtaine remission of God as these words also do witnesse Leuit. 4. ver 20. And vpon that sacrifice the sinne shall be forgiuen them So that sacrifices were to satisfie God who thereupon forgaue the sinne and all paine due to it R. ABBOT M. Bishop belike had no great conceit of this argument of theirs and therefore was angry that M. Perkins should disgrace them by putting it in the first place Ilfauouredly it is propounded and ilfauouredly maintained but yet such learning it is as he with great paines hath brought from Rome The foundation that he layeth is a lie and the building that he setteth vpon it a ridiculous consequence He telleth vs that Moses prescribing by the commaundement of God seuerall sacrifices for seuerall persons did ordaine that they should be of greater and lesser prices according the diuersitie of the sinnes But where is that ordinance why doth he not exemplifie that which he saith where do we find in Moses law that for such or such a sinne greater or lesse shall be offered a sacrifice of such or such greater or lesser price Surely he is little acquainted himselfe in Moses law and some Register or other gaue him a gudgeon at Rome and made him beleeue that the Popes Taxa poenitentiaria whereby euery sinne is rated at a certaine price was framed according to the same law of Moses and according to the prices of the sacrifices prescribed therein We reade there indeed of diuers sacrifices as in sinnes of ignorance a Leuit. 4.3 for the Priest a yong bullocke b Ver. 14. for the whole congregation the same c Ver 22.23 for a ruler a he goate for any of d Ver. 28. the people a she goate e Chap. 5.15 for any consecrate thing by errour withholden a ramme of two shekels f Ver. 18. for other trespasse against holy things ignorantly done the same for g Chap. 6.6 sinne wittingly committed the same also for the high h Chap. 16.3 Priests yearly offering for himself and his house a bullocke and a ramme and for the whole people i Ver. 5. two he goates and a ramme This diuersitie we reade and some few other such like but of sacrifices of greater or lesser price according to the diuersity of the sinnes we reade nothing it is a thing that Moses and Aaron neuer knew Well let that go let vs see what argument he hath framed against vs. These mens faults saith he vpon their true repentance ioyned with faith and hope in Christ were pardoned Therefore their charges in buying of sacrifices their paines and prayers in assisting during the time of the sacrifice being painefull workes done to appease Gods iustice were workes of satisfaction O what paines here was for the appeasing of Gods iustice to stand by and pray whilest the sacrifice was offering Such cruell paines doth M. Bishop impose vpon his penitents for their sweet sins that a man may sweare they are the worse for it all their life after Vaine man was this a paines to be spoken of for the satisfying and appeasing of the iustice of God for sinne But to let this passe if k Of the certaintie of saluation sect 2. the honest man of whom M. Bishop hath spoken before should out with a litle Latin and tell him here M. Doctor negatur argumentum how foully wold he be grauelled and so set at a Nonplus that he could not tell which way to turne him What because they that offered the sacrifice with true repentance in the faith of Christ were pardoned doth it therefore follow that their charges and their paines were the satisfaction for their sinnes The honest man would tel him Good sir you erre by assigning a wrong cause for it was not for his charges and his paines that he was pardoned but for his faith in Christ He laid not his hand vpon himselfe as to lay his sinne vpon himselfe but l Leuit. 1.4 he layd it vpon the head of the dumb beast as in figure of Iesus Christ m Esa 53.6 vpon whom the Lord would lay the iniquities of vs all Therefore his sacrifice if he offered it aright was onely a profession of the hope of redemption by Christ and he was therby instructed in him alone to expect full satisfaction and forgiuenesse of his sinnes Now thus in effect M. Perkins answered him and he reciting the answer by halues asketh What is this to the purpose Very much it is against his purpose if in the sacrifices themselues there were nothing else but a direction to seeke satisfaction in Iesus Christ n Heb. 10.1 The Law had the shadow of good things to come and not the liuely or substantiall image of the things themselues Therefore no satisfaction indeed but onely a shadow of satisfaction to come was to be found therein For o Ver. 4. it was vnpossible that the bloud of buls and goates should take away sin And therfore the Law was p Chap. 7.18 abolished for the weaknesse and vnprofitablenesse of it How should it be said to be weake or why should it be called vnprofitable if satisfaction for sinnes were to be found in it Albeit in some meaning M. Perkins acknowledgeth in them a satisfaction not to God but to the Church of God as testimonies of their repentance and of their desire to be reconciled to God and men What needed that saith M. Bishop when they had offended God onely and not the congregation as in many offences it happeneth I answer him that because all men are sinners euery man was by these sacrifices to giue acknowledgement thereof as touching himselfe and to shew his care to be reconciled to God either for publike or priuate offences whereby he had with Achan prouoked Gods wrath against his people as well as against himselfe Vpon the doing whereof men were accounted to the Church and with men as sanctified and clensed from their sinnes and no exception was to be taken against their ioyning themselues to the Church And therefore for warrant of this distinction the Scripture
meddle with the vntying of them But this matter as Maister Bishop handleth it would require somewhat further to be considered of We are therefore to vnderstand as in some part hath bene signified before that we are to put difference betwixt outward and temporall forgiuenesse respecting onely a temporall earthly benefit and that inward and spirituall forgiuenesse which serueth for the acquitting of the conscience to the obtaining of eternall life That outward and temporall forgiuenesse is not indeede to be called a forgiuenesse of the sinne but onely a forbearing of the punishment And this forbearance God yeeldeth not onely to true and faithfull repentance but also to the externall signes and tokens thereof proceeding onely from worldly sorow vpon feare of temporall plagues and punishments either imminent or incumbent For we must know that God ordereth the administration and gouernment of the world not onely for the bringing of his elect vnto eternall life but so also as serueth for maintenance of publike order and state and societie amongst men Such is the wickednesse of mans nature and pronenesse to mischiefe and violence to lasciuiousnesse and filthinesse and all kinde of iniquitie as that the state of men would grow intollerable if God did not take course both to restraine men from that enormitie and excesse of sinne whereto nature tendeth and to giue encouragement to those courses which serue for the common good and benefit of mankinde To which purpose Cyprian very rightly saith c Cypr. cont Demeir Si noÌ intercederet rebus humanis diuina censura quanta esset in hominibus audacia facinorum imprânitate secura If Gods censure and iudgement did not interpose it selfe amidst the doings of men how great presumption would there be growing secure and carelesse by the impunitie of of sinne Now therefore when men grow to outrage extremity he sendeth amongst them his d Ezech. 14.21 sore iudgements the sword the famine the pestilence which are e Tertul. de anima cap. 14. Reuera lucs fames bella c proremediâ deputanda tanquam consura insolescentis generis humani as it were the lopping pruning of mankind when they grow too proud and ranke and hereby he redresseth the insolencies and disorders that are found amongst them But when men vnderstanding the wrath and iudgement of God do shew their dread and feare thereof and yeeld themselues though but ciuilly to be reclaimed he sheweth himselfe outwardly appeased and satisfied and putteth vp the sword which he had drawne against them Thus though the Niniuites were heathens and infidels yet when vpon the preaching of Ionas they put on sackcloth and ashes and shewed tokens of repentance God did forbeare the destruction that he had proclaimed against them So when Ahab hearing by the message of Elias the fierce wrath of God conceiued against him did shew himselfe moued thereat by f 1. Kings 21.27.29 rending his clothes and fasting and lying in sackcloth though he were a most wicked man yet the Lord somwhat relented from the sentence that he had denounced and deferred the execution thereof from the father to the sonnes time In like sort the people of Israel when they euery while by idolatrie departed from God yet vpon humbling of themselues at the feeling of Gods heauy hand found mercy deliuerance from the tiranny of their oppressours though by the sequell it still appeared that they did it with a faithlesse and false heart Thus God yeeldeth temporall benefit to outward discipline and conformity to his lawes and sheweth his regard thereof for the course of this life euen in them towards whom he hath no purpose of euerlasting life Now although towards infidels and hypocrites vpon outward submission God shew himselfe outwardly satisfied and contented and do yeeld thereto the remitting of temporall punishments yet M. Bishop will not hereupon conclude that they haue made a satisfaction to God for their sinnes because they themselues teach that no man liuing in mortall sinne of impenitencie or infidelity can performe any worke of satisfaction vnto God So he himselfe here telleth vs that all satisfaction hath his vertue from the grace of God dwelling in vs which is giuen vs for Christes sake whereupon it followeth that where the grace of God dwelleth not by the faith of Christ there can be no vertue of satisfaction in any thing that is done The more vnshamefast man he within foure lines after to bring the Niniuites for a proofe of their satisfaction of whom he himselfe saith that it is not certaine that they had any expresse knowledge of the Messias he should haue said it is certaine that they had none and therefore were farre enough off from laying hold on his satisfaction and consequently were farre off from the participation of the grace of God But all is one with him it carieth a shew and that serueth his turne making no conscience at all of abusing the ignorance or vnaduisednesse of his Reader and onely regarding to vphold a side But now as touching spirituall forgiuenesse of sinnes for the acquitting of the conscience inwardly to God all that mourne and weepe that rend their clothes and lye in sackcloth and ashes that is that performe outward tokens of repentance are not partakers thereof The reason whereof is because these workes of themselues do spiritually yeeld no satisfaction or contentment vnto God Then do they obtaine true forgiuenesse and remission of sinnes when they are vsed only as affections wherewith we plead to the throne of the mercy of God the satisfaction of Iesus Christ that not for the things which we do but for his sake and g Math. 3.17 in him according to his promise he may be well pleased towards vs. In his name not in our owne we come vnto God for his merits not for owne we begge of him to be mercifull vnto vs testifying by our repentance the feeling and grieuance of our wounds but professing to expect in him onely the medicine for the cure Neither do we herein begge the point in question as M. Bishop alledgeth but we giue him plaine and currant answer We denie that which they affirme that workes of penance are true satisfactions to God for sinne They seeke to proue it for that God vpon the doing hereof is appeased and forgiueth sinnes We answer that where God vpon the doing hereof giueth forgiuenesse of sins it is not for the workes sake that is done but for that the doer by faith seeketh and findeth the washing away thereof in the bloud of Iesus Christ it being he onely of whom we are taught that h Col. 1.14 in him we haue redemption through his bloud euen the forgiuenesse of our sins There are that do those workes and yet haue no forgiuenesse and therefore that other in the doing thereof obtaine forgiuenesse it is not to be attributed to the workes themselues but to somwhat else that is respected therein And what is all our repentance but a
the fire but still we say what is this to satisfaction We still require his proofe that for the vertue and woorth of these fruites it is that God is appeased towards vs. But that cannot be for a man cannot bring forth good fruite except first of all he be made a good tree for e Chap. 7.17 an euill tree cannot bring forth good fruite And if he must first be a good tree that he may bring forth good fruite then God must first be appeased towards him which is by the faith of Iesus Christ f Rom. 3.25 whom God hath set forth to be our reconciliation or attonement through faith in his bloud Our good fruites then are not the causes but the effects of Gods being appeased towards vs. If we haue none we are sure that we are in state of iudgement and damnation and the sentence of Saint Iohn taketh hold of vs but if we haue them we are not to account them the redemption of our sinnes but testimonies of the remission and forgiuenesse thereof Yea but Saint Iohn saith M. Bishop seemeth to confute the laying hold on Christes satisfaction by faith Where or in what words Marry because he saith Say not in your hearts we haue Abraham to our father We may imagine that he had a vizard on his face wheÌ he wrote this that the paper might not see him blush Why what is there in these words against the laying hold on Christes satisfaction by faith Forsooth he saith to them it will not helpe you to say that ye are the sonnes of Abraham who was father of all true beleeuers Well but what is this yet to laying hold on Christes satisfaction by faith It is as much saith he as if he had said trust not to your faith hand off ye generation of vipers This is a strange construction that say not in your hearts we haue Abraham to our father should be as much as to say Trust not to your faith But it grew at Rome and we know that things farre fetched are woont to be very strange As for vs we conceiue in our simplicity that Iohns meaning was to reprooue them for flattering themselues for that carnally they were the seede of Abraham as if that were sufficient security for them towards God when as in the meane time they neglected the repentance and faith and workes of Abraham The true children of Abraham are they g Rom. 4.12 who walke in the steps of the faith of Abraham and h Iohn 8.39 do the workes of Abraham which they not regarding could not be accounted the sonnes of Abraham whose of-spring was reckoned according to the spirit not according to the flesh Thus doth our Sauiour testifie of them that they beleeued not saying vnto them i Math. 21.31 Publicans and harlots shall go before you into the kingdome of God For Iohn came vnto you in the way of righteousnesse and ye beleeued him not but Publicans and harlots beleeued him and ye though ye saw it were not moued with repentance afterward that ye might beleeue him Now is it not a wonder that whereas it is apparent that they had no faith yet Iohn Baptist should say vnto them Trust not to your faith Well all this is nothing he cannot serue the Popes turne that will not notably cogge and lye The rest of his commentarie accordeth with this where he foisteth in the satisfying of Gods iustice there being nothing in the words of S. Iohn that foundeth to that effect 14. W. BISHOP Cor. 7.10 The 7. obiection with M. Perkins Paul setteth downe sundrie fruites of repentance whereof one is reuenge whereby repentant persons punish themselues to satisfie Gods iustice for the temporall punishment of their sinnes M. Perkins answereth A repentant sinner must take vengeance of himselfe and that is to vse all meanes to subdue the corruption of nature and to bridle carnall affections which kind of actions are restrainments properly but no punishments directed against the sinne but not against the person Reply I neuer saw any writer so contradict himselfe and so dull that he doth not vnderstand his owne words If this subduing of our corrupt nature be restrainments onely from sinne hereafter and not also punishments of sin past how then doth the repentant sinner take vengeance of himselfe which you affirme that he must do Reuenge as euery simple body knoweth is the requitall of euill past We graunt that all satisfaction is directed against sinne and not against the person but for the great good of the man albeit that for a season it may afflict both his bodie and mind too as Saint Paules former Epistle did the Corinthians but this sorow being according vnto God doth much benefit the person as the Apostle declareth For besides this reuenge taken on himselfe to appease Gods wrath it breedeth as it is in the text following in our corrupt nature that loueth not such chastisement A feare to returne to sinne least it be againe punished for where there is no feare of paines much pleasure thither our corruption will runne headlong It stirreth vp also in vs Indignation against sinne and all the wicked instruments of it A defence and clearing of our selues with the honester sort And an emulation and desire to flie as farre from sinne as other our equals and consequently A loue of vertue and honest life which freeth vs froÌ that sorow and all other troublesome passions all which are plainly gathered out of the same text of S. Paul R. ABBOT The Greeke fathers Chrysostome Theophylact Oecumenius and Hierome amongst the Latines do referre the reuenge there spoken of by the Apostle to the punishment of the incestuous man whereby they maintained the authority and due regard of the lawes of God But we further very willingly yeeld that by reuenge is also meant a wreaking of a mans anger as I may terme it vpon himselfe being offended and grieued at himselfe for the sinne that he hath done and therefore bending himselfe to crosse and thwart those desires by which he was led vnto it This the Scripture teacheth vs by the termes of a Math. 16.24 denying our selues b Col. 3.5 mortifying our earthly members c 1. Pet. 4.1 suffering in the flesh d Gal. 5.24 crucifying the flesh with the affections and lusts of it and e Rom. 6.6 destroying of the body of sinne Thus men occasion requiring giue themselues ouer to fasting and weeping and mourning and forbearing of accustomed delights yea and to open rebuke and shame with men hauing by publike offence made themselues a scandall to the Church This reuenge we denie not we say that hereby we testifie both to God and men the displeasure and offence that we haue taken against our selues we teach others to take heed and carefully to shun those occasions whereby we haue fallen we labour hereby that the teÌptations of sin may no more in the like sort preuaile against vs but we are still
Perkins doth that in giuing almes as we ought we do but our dutie and that to say that by almes-deeds we may satisfie for our sinnes is the same as to say that a man by paying one debt may discharge another But yet it concerneth them to sticke hard for the maintaining of this deuice for in all the ports of Rome there is not a ship that hath brought in more rich lading then this hath done For hereby they haue had the commaundement of mens purses their goods and lands and whilest they haue borne them in hand that from necessary vses they must take somewhat for the redeeming of their sins they haue made them rob their wiues their children posteritie and friends to bestow vpon holy Church as they called the gifts which they craued for themselues By this pretence like f Exod. 10.15 the Grashoppers of Egypt they deuoured all that was greene vpon the earth whatsoeuer was delightsome and pleasant they found meanes to make it theirs And hence came those rich endowments of religious houses men vpon conscience of sinne sparing no cost in false hope to find some comfort thereby as g Answer to the Epist Ded. sect 31. before was said And this point of satisfaction was so much the more willingly entertained because they that were loth to trouble themselues with fasting and prayer yet found helpe enough hereby for that h Thom. Aquin suppleÌ q. 15. art 3 ad 3. Eleemosyna aliorum vices supplere potest inquantum alia satisfactionis opera per eleemosynam quisque sibi mercatur quodammodo in ijs quibus eleemosynam tribuit almes may supply or serue in steed of the rest inasmuch as by it a man in some sort buyeth for himselfe the other workes of satisfaction in them to whom he giueth almes This is the wonderfull vertue of the almes that is enioyned by a Popish Priest that when a man neither fasteth nor prayeth yet it maketh other mens fastings and prayers serue the turne for the remission of his sin And this was the notable cosening deuice of those holy votaries to make men beleeue as before hath bene mentioned that they had a facultie to transport their merits and satisfactions to the vse of them that were beneficial vnto them verifying in themselues that which the Apostle S. Peter had prophesied of them i 2. Pet. 2.3 Through couetousnesse with fained words they shall make merchandize of you But M. Bishop here in malice to the Iesuits quite passeth by religious houses as if the almes of satisfaction did not belong to them Howsoeuer he be outwardly pacified yet manet alta mente repostum it is neither forgotten nor forgiuen if he knew which way to worke his will As for Schooles Colledges Hospitals Chappels the building of them if it be in the true faith of Christ is a gracious and godly worke but when they are so done they are done as testimonies of our thankfulnesse and dutie to God not as satisfactions for our sins Now although he haue hitherto proued nothing as touching satisfaction yet presuming that he hath so done he ioyneth to that supposed proofe the testimony of Cyprian saying that k Cypr. de Eleem. Nec habebat quid fragilitatis humanae infirmitas atque imbecillitas faceret nisi iteruÌ pietas diuina subueniens iustitiae misericordiae operibus ostensis viam quandam tuendae salutis aperiret vt sordes post modum quascunque contrahimus eleemosynis abluamus our frailty and weaknes could not tell what to do vnlesse the mercy of God helping vs had by shewing vs the workes of iustice and mercy opened vs away for the preseruing of our saluation that by almes-deeds we clense or wash away whatsoeuer filth of sin we contract after baptisme Which words of Cyprian if we construe them in rigour as they sound do containe a most dangerous and vnchristian assertion and such as all men rightly minded do abhorre that by Christ all our sins are forgiuen in baptisme whatsoeuer we haue done but that whatsoeuer we sinne afterwards is to be purged and cleansed by our selues Whereof it must follow that we who are baptized in infancie haue no further benefite of Christs redemption but that we receiue then for the freeing of vs from the bond of originall vncleannesse Yea and if the way wherby after baptisme we are to be cleansed from our sinnes be almes in what case must they be who onely receiue almes and haue none to giue and therefore want that meanes for the forgiuenesse of their sinnes But the true doctrine of the Gospel setteth Christ before vs not onely in baptisme but afterwards also to be l Ioh 1.29 the Lambe of God that taketh away the sinne of the world S. Iohn being baptized speaketh of himselfe amongst others and saith it to them that are baptized m 1. Ioh. 2.2 If any man sinne we haue an Aduocate with the Father Iesus Christ the iust and he is the propitiation for our sinnes The true confessioÌ of which point of faith S. Austin deliuereth in saying that n August cont 2. epis Pelag. li. 3 ca. 6. Caro Christi veruÌ est vnicum sacrificium pro peccatu non solùm his quae vniuersa in baptismate diluuntur verumetiam his quae post ex huius vitae infirmitate surrepuÌt propter quae quotidiè vniuersa in oratione ad DeuÌ clamat Ecclesia Dimitte nobis c. et dimittutitur nobis per singulare sacrificiuÌ pro peccatis the flesh of Chrst is the true and onely sacrifice for sins not onely those which altogether are washed away in baptisme but those also which afterwards steale vpon vs by the frailtie of this life for which the whole Church crieth dayly in prayer to God forgiue vs our trespasses and they are forgiuen vs by that onely sacrifice for sinnes We learne here another maner of lesson then Cyprian there teacheth that after baptisme not the sacrifice of our almes but the onely sacrifice of the bodie of Christ is the remission of our sinnes M. Bishop must giue vs leaue rather to beleeue Austine speaking according to the Scripture then Cyprian speaking directly against the Scripture And therefore wee aunswer him as the same Austine did the Donatists when they alledged an Epistle of Cyprian against him o Cont. Crescon lib. 2. cap. 31 Nos nullam Cypriano facimus iniuriaÌ cuÌ eius quaeslibet literas à canonica diuinarum Scripturarum authoritate distinguimus c. Et cap. 32. Ego huius epistolae authoritate non teneor quia literâs Cypriani non vt canonicaâ haebeo sed eas ex canonicis considero quod in eis diuinaruÌ scripturaruÌ authoritati congruit cum laude eius accipio quod autem non conguit cum pace eius respuo We do Cyprian no wrong to distinguish any writings of his from the authoritie of holy Scripture We are not bound to the authoritie of this epistle or sermon
they as then being not able to beare it he reserued that to be deliuered vnto them afterward of which high mysteries S. Iohn recordeth not much in his Gospel after Christs resurrection and so many of them must needs be deliuered by Tradition vnwritten R. ABBOT More faults then lines saith M. Bishop but very slender proofe doth he bring of any fault First he cauilleth that the text is mangled and things put in instead of miracles The words are thus a Ioh. 20.30 Many other signes also did Iesus in the presence of his disciples which are not written in this booke but these things are written that ye might beleeue that Iesus is Christ the Son of God and that in beleeuing ye might haue life through his name Where we translate the Greek relatiue ãâã ãâã ãâã ãâã ãâã being in the neuter gender these things because it hath not reference only to miracles mentioned in the former verse but to the matter of the whole book S. Iohn here intending to set foorth the end purpose of all that he hath written For being b Hier. Proem in Matth. Cum esset in Asia tam tunc haereticorum seminae pullularent Cerinthi Hebionis caeteroruÌ qui negant Christum in carne venisse coactus est ab omnibus penè tunc Asiae Episcopis multaruÌ Ecclesiarum legationibus de diuinitate saluatoris altiùs scribere in Asia as Ierome saith and the seeds of heretickes beginning to grow of Cerinthus Ebion and others denying Christ to haue come in the flesh he was forced by almost al the bishops of Asia and by messages from other churches to write more deeply then the other Euangelists had done of the diuinity of our Sauior Christ Here then he signifieth that he hath so done these things saith he are written that ye may beleeue that Iesus is Christ the Son of God Therefore Cyrill saith hereof c Cyril in Ioan. lib. 12. cap 61. Quasi repetendo quae scripsit intentionem EuaÌgelij manifestat As it were repeating or recounting the things which he hath written he manifesteth the intent of his Gospell The first fault then pretended by M. Bishop is no fault because the relatiue implieth generally what the Euangelist hath written according to the intent and purpose of his Gospell The second fault is ridiculously alledged for wheÌ M. Perkins collecteth that by faith we be saued how doth he meane it or how doth any man meane it but d Acts. 3 16. by faith in the name of Christ As touching the third point it hath bene e Of Iustification Sect. 18. before declared that to beleeue that Iesus is Christ the Son of God importeth the applying vnto vs of the merit and righteousnes of Christ For as a man may f Thom. Aquin. 22 q. 2. art 2. ad 3. Credere DâuÌ non conuenit infidelibus sub ea ratione qua ponitur actus fidei Non enim credunt Deum esse sub his conditionibus quas fides determinat beleeue that there is a God or that God is and yet be still an infidell wanting that beleefe therof which is properly the act of faith as Thom. Aquinas noteth so a man may in some sort beleeue that Iesus is Christ the Son of God yet not so beleeue it as the Scripture nameth it for the act of iustifying faith because he beleeueth it not vnder such conditions as are determined by the doctrine of faith If it be taken only for an act of vnderstanding as the Papists take it a maÌ may beleeue it without any fruit because the diuels so beleeue but the beleefe of the heart which the Scripture intendeth importeth affiance and trust and inward feeling and comfort of that which it beleeueth whilst therby we apply vnto our selues the benefite of the merit passion of Christ expecting therby the remission of our sins But now froÌ noting of faults M. Bishop cometh to a finall answer that because S. Iohn speaketh of miracles not of doctrine therefore these words proue nothing for the sufficiency of the written word Where M. Perkins exception still standeth vnremoued that because by miracles without doctrine we caÌnot attaine to that faith wherby we beleeue that Christ is the Son of God therfore the words of the Euangelist cannot be restrained to miracles only For others did miracles as great yea g Ioh. 14.12 greater then Christ did as by example we see when h Act. 5.15 by the shadow of Peter and by i Chap. 19.12 napkins and handkerchifes from Paules body the sicke are healed which we reade not of Christ himselfe By miracles therfore Christ is not discerned vnlesse by doctrine accoÌpanying the same he be made known vnto vs therefore the words of the Euangelist must be referred to the doctrine also whereby he teacheth to make vse of the miracles of Christ So S. Austin referreth the words both to those things which Christ did and said k Aug. in Joan. tract 49. Sanctus Euangelista testatur multa Dominum Christum dixisse fecisse quae scripta non sunt Electa sunt auteÌ quae scriberentur quae saluti credentium sufficere videbantur The holy Euangelist testifieth that Christ both did and said many things which are not written and for the ouerthrowing of M. Bishops answer and iustifying of our assertion he addeth but those things were chosen to be written which seemed sufficient for the saluation of them that beleeue Cyril speaketh more expresly l Cyril in Ioan. lib. 12. cap. 68. Non omnia quae Dominus fecit conscriptasunt sed quae scribentes sufficere putarunt tam ad mores quà m ad dogmata vt recta fide operibus virtute rutilantes ad regnum coeloruÌ perueniamus Al things which Christ did are not writteÌ but what the writers thought to be sufficient as well touching conuersation as doctrine that shining with right faith and vertuous works we may attaine to the kingdom of heauen It is not then our collection only but thus these ancient Fathers conceiued that of the miracles doctrine of Christ so much was written as is sufficient to instruct vs to faith to the attainment of euerlasting life And this is plainly deliuered in the words of S. Iohn who could not say These things are written that ye may beleeue and beleeuing may haue eternall life if there be not that written by the beleefe whereof we may obtaine eternall life Therefore as touching Saint Iohns Gospell containing all things needfull to saluation we answer him first that indeed we affirme that there is no article of faith necessarie to saluation which is not to be taught and learned out of the Gospell of S. Iohn Secondly there is no cause so to restraine the words as if Saint Iohn would meane onely in his Gospell to comprehend all that should be needfull for the instruction of the Church Nay he hath a plaine reference to those things
Vbi audisti in Euangelio quòd Sol Luna opifices sunt c. Vbi legisti haecâ Ex quo non legit haec scripta sed à seipso loquitur manifestum est quòd non habet spiritum sanctuÌ If any of them who are said to haue the holy Ghost do speake any thing of himselfe and not out of the gospels beleeue it not Manes cometh and saith I am the comforter which Christ promised to the Apostles Yea but where doest thou heare in the Gospell that the Sun and the Moone are creators c. Where readest thou these things Because he readeth not these things writteÌ but speakes of himself it is manifest that he hath not the holy Ghost He then that speaketh that that is not written speaketh of himself herby it is manifest vnto vs that it is not by the spirit of God but by a false and lying spirit that M. Bishop and the church of Rome do tell vs of high mysteries deliuered by Christ which are not written in the Gospell of Christ 8. W. BISHOP This place of S. Iohn M. Perkins patcheth vp with another of S. Paul * Gal. 1.8 If we or an Angel froÌ heaueÌ preach vnto you any thing besides that which we haue preached let him be accursed And to this effect he blames theÌ that taught but a diuers doctrine to that which he had taught * 1. Tim. 1.3 Answ Now we must look vnto this gentlemans fingers there were three corruptions in the text of S. Iohn here is one but it is a foule one In steed of preaching vnto theÌ another gospel he puts preach vnto theÌ any other thing when there is great difference betweene another Gospell and any other thing The Gospell comprehendeth the principal points of faith and the whole work of Gods building in vs which S. Paul like a wise Architect * 1. Cor. 3.12 had layd in the Galathians others his fellow-workmen might build vpon it gold siluer precious stones with great merit to themselues and thankes from S. Paul Marry if any should digge vp that blessed and onely foundation and would lay a new one him S. Paul holdeth for accursed So that that falfication of the text is intollerable and yet when all is done nothing can be wringed out of it to proue the written word to comprehend all doctrine needfull for saluation for S. Paul speaketh there onely of his Gospell that is of his preaching vnto the Galathians and not one word of any written Gospell no more doth he in that place to Timothie and so it is nothing to purpose R. ABBOT M. Bishop hath a quicke nose to smell a fault in the citing of a text where he can see none The Greeke word ãâã ãâã ãâã ãâã ãâã we translate to preach because we haue no English word that doth more neerly expresse the signification of it and by preaching we alwayes vnderstand the declaring of the Gospell and word of God The Rhemists according to their foolish maner translate it to euangelize but make English thereof and let it be to preach for Gospell and then the words as they translate them are thus a Gal. 1.8 Although we or an Angell from heauen preach for gospell to you beside that which we haue preached to you for gospell accursed be he As we haue said before so now I say againe if any preach to you for gospell beside that which you haue receiued accursed be he Now then M. Bishops correction any other Gospell is not found at all but that which M. Perkins translateth any other thing is necessarily vnderstood for what is it to say If any preach to you for gospel beside that which you haue receiued but if any preach to you for gospell any thing beside that But here he will tell vs what the Gospell is and that he doth according to that wise manner as he is wont to do The Gospell saith he containeth the principall points of faith and the whole work of Gods building in vs. Where we would aske of him why he only saith the principall points of faith when presently he addeth the whole worke of Gods building in vs Surely if the Gospell containe the whole worke of Gods building in vs then it containeth not onely the principall but all the points of faith Thus his penne still outrunnes his head and giueth him not leaue well to aduise of that he saith But the Apostle by these words giueth vs to vnderstand that he had preached vnto theÌ the whole doctrine of the Gospel that this Gospel which he had preached vnto them is incoÌpatible of any doctrine as any matter of the Gospel doctrine of Christ beside it selfe S. Austin wel noteth that the Apostle doth not say b August in Joan. tract 98. Non ait plusquaÌ accepistis sed praeter quod accepistis more then ye haue receiued but beside that which ye haue receiued as leauing them to increase more and more in that doctrine which they had receiued but not to admit of any other doctrine beside that Therefore Vincentius Lyrinensis hereof saith c Vincen. Lyrin Annuntiare aliquid Christianu Catholicu praeter id quod acceperunt nunquam licuit nunquam licet nunquam licebit anathemare eos qui adâuntient aliquid praeterquaÌ quod semel acceptum est nunquam non oportuit nunquam non oportet nun quam non opertebit To preach to Catholike Christians any thing beside that which they haue receiued it neuer was lawfull it is neuer lawfull it neuer shall be lawfull and to accurse them who do preach any thing beside what was once receiued it was alwayes behouefull it is alwayes behouefull and alwayes shall be behouefull What will M. Bishop here challenge Vincentius Lyrinensis for falsification because he saith any thing beside that If he will not then let him acknowledge his owne folly in blaming M. Perkins where there was no cause of blame Yet Chrysostome will offend him somewhat more d Chrysos in Gal. cap. 1 Neque dixit fi contraria annuntiauerint aut totum EuangeliuÌ subuerterint veruÌ si vel paulùm euaÌgelizauerint praeter Euangel uÌ quod accepistis etiam si quiduis labefactarint anathema sint Paul doth not say saith he if they preach contrary things or if they subuert the whole Gospell but if they preach but euen a little beside the Gospell which ye haue receiued if they weaken but any thing accursed be they But yet he excepteth that S. Paul speaketh onely of his Gospell that is of his preaching to the Galathians and not one word of any written Gospell and therefore that nothing can be wringed out from hence to proue that the written word comprehendeth all doctrine needfull to saluation I answer him by the words of Irenaeus e Jren. aâis haeres lib. 3. cap. 1. Non per alios dispositionem salutis nostrae cognouimus quà m per eos per quos Euangelium peruenit ad
the Epistles in generall if any thing in Paules Epistles sound to him as contrary to the doctrine of the Catholike Church it is vnknowne what Church they meane he faileth of the right sense Thus howsoeuer clearely the scripture soundeth yet it meaneth not that which it saith if it be contrarie to that which they affirme To this impudent deuise they are driuen because they see that the scripture condemneth them vnlesse they themselues haue the managing of the scripture that if the scripture be admitted for iudge it peremptorily pronounceth sentence against them so that they haue no meanes to colour their abhominations but by challenging to themselues to be iudges of the scripture As for vs we hang the doctrine of faith not vpon our expositions but vpon the very words of God himselfe we make the holy scripture the iudge not in ambiguous and doubtfull speeches but in cleare and euident sentences where the very words declare what the meaning is It is a question betwixt vs and them whether Saints images be to be worshipped or not they say they are we say they are not Let the Iudge speake x Exod. 20.4 Deut. 5.8 Thou shalt not make to thy selfe any likenesse of any thing in heauen aboue or in the earth beneath or in the waters vnder the earth thou shalt not now down to them nor worship them It is a question whether there be now any sacrifice to be offered for the forgiuenesse of sins They say there is so in their Masse we say there is none Let the Iudge speake y Mat. 26.28 This is my bloud of the new Testament which is shed for you for many for remission of sins z Heb. 10.18 Now where remission of sins is there is no more offering for sin It is a question betwixt vs whether the Saints be our Mediators vnto God or not They say they are we say they are not Let the Iudge determine it a 1 Tim. 2.5 There is one God saith he and one Mediatour betwixt God and man euen the man Iesus Christ It is a question whether a man be iustified before God by workes or not They say it must be so we say it cannot be Let the Iudge answer it b Rom. 3.20 By the workes of the lawe shall no flesh be iustified in his sight c Gal. 3.11.12 That no man is iustified by the law in the sight of God it is euident for the iust shall liue by faith and the law is not of faith but the man that shall do those things shall liue in them They alledge that the Iudge saith that d Iam. 2.24 a man is iustified by workes and not by faith onely we say that that is onely in the sight of men or with men they say that it is in the sight of God Let the iudge end it e Rom. 4.2 If Abraham were iustified by workes he had to reioyce but not with God It is a question whether the crosses and sufferings of the Saints do yeeld vs any helpe with God or any part of satisfaction for our sinnes They say they do we say they do not let the iudge tell vs whether they do or not f 1. Cor. 1.13 Was Paul crucified for you g Gal 6.14 God forbid that I should reioyce but in the crosse of our Lord Iesus Christ It is a question whether the people ought to be partakers of the Lords cup they say no we say yea Let the iudge decide it h Mat. 26.27 Drinke ye all of this Thus in all matters betwixt them and vs the iudge speaketh clearely on our side his words are so plaine as nothing can be more plaine Yet notwithstanding they tell vs that all these things haue another meaning which we must take vpon the Popes word The commaÌdement forsooth is meant of the idols of the Gentiles not of the images of Saints As if a whore-monger should say that the lawe forbiddeth whoredome of Christians with heathens not one with another The Scripture they say intendeth there is no other Mediator of redemption but one but Mediators of intercession there are many As if an adulterous woman should say that she may haue but one husband of this or that sort but of another sort she may haue many And yet they make them mediators of redemption also because they make them mediators of satisfaction and redemption is nothing else but the paiment of a price of satisfaction Thus they dally in the rest and shew themselues impudent and shameles men let them for their meanings reade to vs as plaine words of the iudge as those are that we reade to them and we will admit of them If not they must giue vs leaue to stand to the sentence of the iudge of heauen and earth and to account the Pope as he is a corrupt and wicked iudge although were he what he should be yet void of all title of being iudge to vs. 22. W. BISHOP Giue me leaue gentle Reader to stay somewhat longer in this matter because there is nothing of more importance and it is not handled any where else in all this Booke Consider then with your selfe that our coelestiall Law-maker gaue his law not written in Inke and Paper but in the hearts of his most faithfull subiects * Ierem. 31. 2. Cor. 3. endowing them with the blessed spirit of truth * Iohn 16. and with a most diligent care of instrusting others that all their posteritie might learne of them all the points of Christian doctrine and giue credit to them aswell for the written as vnwritten word and more for the true meaning of the word then for the word it selfe These and their true successors be liuely Oracles of the true and liuing God them must we consult in all doubtfull questions of Religion and submit our selues wholy to their decree S. Paule that vessell of election may serue vs for a singular modell and patterne of the whole who hauing receiued the true knowledge of the Gospell from God yet went vp to Hierusalem with Barnaby to conferre with the chiefe Apostles the Gospell which he preached lest perhaps he might runne in vaine and had runne as in expresse words he witnesseth himselfe * Gal. 2. Vpon which fact and words of S. Paule the auncient Fathers do gather that the faithful would not haue giuen any credit vnto the Apostles doctrine vnlesse by S. Peter and the other Apostles it had bene first examined and approued * Tertul lib. 4. in Marc. Hier. Ep. 89 quae est 11. inter Ep. Augustini August lib. 28. contra FaustuÌ cap. 4. Againe when there arose a most dangerous question of abrogating Moses lawe was it left to euery Christian to decide by the written word or would many of the faithfull beleeue S. Paule that worthy Apostle in the matter Not so but vp they went to Hierusalem to heare what the pillars of the Church would say where by the decree of the Apostles
the iniury of Christ whose they had professed themselues to be The Apostle afterwards further expresseth what he meaneth by this waxing wanton against Christ when he saith Å¿ Vers 15. Certaine are alreadie turned after Satan namely that they proceeded so farre as that by apostasie and infidelitie they forsooke the faith and religion of Christ and betooke themselues to follow Satan whom by their baptisme they had professed to forsake But of such he saith that being thus growne wanton against Christ they will marrie and addeth hauing damnation because they haue broken the first faith Where the question is to what these latter words are to be referred whether to that he saith they are waxen wanton against Christ or to the other words they will marrie M. Bishop saith that therefore they haue damnation because they will marrie but to giue some colour thereof he falsifieth the text and in the Apostles name setteth downe his owne words We say that therefore they haue damnation not because they will marrie but because they are waxen wanton against Christ We proue it to be so out of the text it selfe for whereas M. Bishop in the Apostles name saith they haue damnation because they haue made frustrate and broken their former faith the Apostle himselfe saith not so but because they haue made frustrate their first faith Nowe their first faith was that whereby they first beleeued and gaue themselues to Christ in which sort it is sayd to the Church of Ephesus t Apoc. 2.4 I haue somewhat against thee because thou hast left thy first loue Remember from whence thou art fallen and do the first workes and this faith was not broken by willing to marrie but by being become proud and wanton against Christ M. Bishop then doth amisse to put in their former faith which is of doubtfull construction in steed of their first faith whereof there is no doubt If he wil say that the Fathers commonly vnderstand it of their promise not to marrie we will answer him that whatsoeuer any of the Fathers say yet we will not pull out our owne eyes and say that we do not see that that indeed we do see Albeit there want not of the Fathers to iustifie vs in this behalfe who by plaine allusion to this place expound the first faith of the faith of baptisme and that which we haue at first receiued in the profession of Christ So doth Athanasius when he saith u Athanas de vnita Deit Trin. Vae vobis qui primam fidem baptismi coelitùs institutam irritam facitis Wo vnto you that make frustrate the first faith of baptisme which was deliuered from heauen In like sort Vincentius Lyrinensis mentioning x Vincen. Lyri Scitum cunctu est quà m vehementer inuehatur in quosdam beatus Apostolus qui mira leuitate translati fuerant abeo qui eos vocauerat in gratiam Christi c Habentes damnationem quòd primam fidem irritam fecissent how earnestly the Apostle inueyeth against the Galathians who so lightly were remoued from him that had called them in the grace of Christ applieth to them these words Hauing damnation for that they had broken or made frustrate their first faith So Hierome saith y Hieron praef epist ad Titum Non sunt digni fide qui primam fidem irritam fecerunt MarcioneÌâoquor Basilidem omnes haereticos c. They are not worthie of credit who haue broken their first faith I meane Marcion and Basilides and all heretickes c. It is plaine then that the first faith is that according to which we haue first beleeued in Christ and first plighted our troth to him But by a second argument also from the text we proue that that we say where the Apostle addeth z Ver. 14. I will therefore that the yonger widowes marrie and beare children and gouerne the house and giue no occasion to the aduersarie to speake euill for certaine are alreadie turned backe after Satan Which last words do plainely import that he meaneth that precept of such young widowes as were alreadie chosen into the companie mentioned before being apparently to this effect some are alreadie fallen away and turned after Satan therefore I would haue the rest that are yet remaining to marrie least the like euill befall to anie of them But this he would not haue sayd if he had meant that it had bene damnation for them to marrie or their willing to marrie had bene that frustrating of their faith which he there intendeth and therefore it is plaine that he meant not in that sort And thus Chrysostome though he seeme there to vnderstand faith of their promise not to marrie yet plainely determineth that the Apostle in those words speaketh of them of whom he hath said before they will marrie though not as hauing yet runne into those excesses which he setteth downe a Chrysost in 1. Tim. hom 15. Volo igitur quia ipsae volunt volo ego adolescentulas nubere c. longè enim praestat haec facere quà m illa Oportebat quippa solicitè curare quae Dei sunt fidemque seruare quoniaÌ verò illa non fiunt melius est ista fieri quà m illa Neque enim Deus irritatur neque mala ista discuntur quippe vidâitas illa nihil parit boni ex nuptijs vero plurima bona prodeunt illud ante omnia quòd negligentiae illaruÌ animo resupino consulitur dum viris se subditas norunt I will therefore because they are willing I also will that the younger widowes marry for it is much better that they do so then that they do those other things namely to waxe wanton against Christ to go idle from house to house being pratlers and busibodies c. They should indeede carefully looke to those things that belong to God and keepe their faith or promise but because they do not so it is better they do thus to marrie then to do those other things For by this meanes God is not prouoked neither are those euils learned For that widowhood bringeth forth no good but of mariage many good things proceede and this specially for that thereby a remedy is prouided against their negligence and carelesse minde because they know themselues to be subiect to their husbands Thus doth Theophylact expound the words b Theophyl in 1. Tim. cap. 5. Maluissem equidem inquit viduas hasce à pactionibus cum Christo initis minime desciuisle sed cùm nuptias malint et ipse assentio c. Est enim satius matresfamilias fieri c. quà m per alienas domos circuÌ vagari ad nugas coÌuerti et otium I had rather indeede that these widowes had not fallen away from the promise or couenant made with Christ but seeing they had rather marry I also assent vnto them for it is better that they become huswifes then that they wander vp and downe to other folkes houses and
contrary to that which the Apostle defineth in the example of Iacob a Rom. 9.11 Before the children were borne and when they had done neither good nor euill that the purpose of God according to election might stand not by works but by him that calleth it was said the elder shall serue the younger as it is written I haue loued Iacob and haue hated Esau b August Ench. cap. 98. Qua in re si futura opera vel bona huius vel mala illius quae Deus vtique praesciebat vellet intelligi nequaquam diceret non ex operibus sed diââret ex futuris operibus eoque modo istam solueret quastionem c. Where saith S. Austine if the Apostle would that either the good workes of the one or the euill workes of the other that were to come should be vnderstood he would not haue said Not of works but would haue said for the workes that were to come and so would haue put the matter out of question c IdeÌ epist 105. Ideo inquiunt Pelagiani nondum natorum alium oderat alium diligebat quia futura eorum opera praetudebat Quit istum aâutissimum sensum Apostolo defuisse non miretur The Pelagians said as he obserueth that of them being not yet borne God therefore hated the one and loued the other because he did foresee their workes to come Who would not wonder saith he that this wittie conceipt should be wanting to the Apostle But his resolution euery where is that Gods election is the cause of our good workes not the foresight of our good workes the cause why God elected vs. To that purpose he alledgeth the words of the Apostle d Ephe. 1.4 He hath chosen vs in him before the foundations of the world that we should be holy and without blame before him through loue e De praedest sanct ca. 8. Non quia futuri eramuâ sed vt essemus Et cap. 19. Non quia futures tales nos esse praesciuit sed vt essemus tales per ipsam electionem gratiae c. not saith he because we would be but that we should be not because he foreknew that we would be so but that we might be so by his election of grace The like he obserueth of the same Apostles words concerning himselfe f 1. Cor. 7.25 Aug. epist 105. I haue obtained mercy of the Lord to be faithfull not for that the Lord did foresee that he would be faithfull but by his mercy made him so to be It were too long to alledge all that might be alledged out of Austine as touching this point but Maister Bishop hauing very nicely touched it deferreth the rest to the question of merits where he saith nothing directly to it It seemeth he was ielous of the matter and therefore was loth to wade too farre least it should too plainly appeare that Pelagius and he are both fallen into one pit 35. W. BISHOP The fourth argument A man must be fully iustified before he can do a good worke and therefore good workes cannot go before iustification True not before the first iustification of a sinner But good Sir you hauing made in the beginning of this last Article a distinction betweene the first and second iustification and hauing before discussed the first and the second now remaining and expecting you why did you not say one word of it the matter being ample and well worthie the handling Albeit you will not willingly confesse any second iustification as you say yet had it bene your part at least to haue disprooued such arguments as we bring to proue a second iustification Yee acknowledge that there be degrees of sanctification but these degrees must be made downward of euill worser and worst for if all our sanctification and best workes be like vnto defiled cloutes and no better then deadly sinnes as you hold Pag. 76. else-where let any wise man iudge what degrees of goodnesse can be lodged in it Againe how absurd is that position that there is but one iustification whereby they take fast hold on Christs righteousnesse which can neuer after be either loosed or increased Why then do you with your brother Iouinian maintaine that all men are equally righteous If it so be let him that desireth to see you well coursed read S. Hierome S. Ambrose S. Augustine S. Gregory Lib. 2. con Iouin Epist 81. Epist 57. Hom. 15. in Ezech. At least we must needes vphold that a man is as iust and righteous at his first conuersion as at his death how godly a life soeuer he lead against which I will put downe these reasons following R. ABBOT If there can be no good workes before the first iustification of a sinner what shall we thinke of M. Bishops vertuous dispositions and works of preparation What are they vertuous and yet are they not good Nay he hath called them a Sect. 30. 32. before good qualities good dispositions good preparations and what were they good then and now are they not good Tell vs M. Bishop your mind are your works of preparation good workes or are they not good If they be not good then you haue spoken vntruly before in calling them good If they be good then it is vntruth that you say here that no good workes go before the first iustification of a sinner Either in the one or in the other you must needes confesse that you haue said amisse Now here he quarelleth with Maister Perkins as if he had said nothing to the matter in hand which is as he saith of the second iustification whereas Maister Perkins though noting their distinction of first and second iustification yet hath in hand wholy to exclude workes from iustification whence it must follow that they haue no place in any second iustification And the argument here propounded directly ouerthroweth his second iustificatioÌ though he would not see so much For if a man can do no perfect good works till he be fully iustified theÌ can he do no perfect good works till the second iustification be fulfilled For a man is not fully and perfectly iustified till he haue attained to full and perfect iustice Iustice is not full and perfect so long as any thing remaineth to be added vnto it There is still something to be added in their second iustification till it come to his full terme Therefore till then a man is not fully iustified Now the iustice that is not perfect if it be respected in it selfe cannot be pleasing vnto God It can therefore bring forth no good workes to merit at Gods hands There can therefore be no good workes whereby a man should merit their second iustification M. Bishop after his manner briefly reciteth the argument and hauing so done very scholerlike answereth to the conclusion graunting it in one sort when the premisses inferre it in another and yet braueth and faceth as if the matter were wholly cleare for him