and firme assurance to which purpose the Apostles vsed these wordes to the Lord Encrease our faith And to this agreeth that which Oecumenius saith l Oecumen in Rom. 3. Hoc Dâ—◠〈◊〉 est 〈◊〉 nâ—m 〈…〉 tate excedentis ex sola videlicet fide nos peccatis ianc mortuos viuisicarâ—aâ— sâ—scitare c. Verùm ad quid viuisicatur inquit qui credidit Ad perfectâ—ssimam fide immutabiâ—e habitus fortitudinem Nam ex side in fidem est viuificatio This is the property of the iustice of God exceeding the kindnesse of man euen by faith only to quicken and raise vs vp that are dead in sinnes And whereto is he quickened that hath beleeued To most perfict faith and vnchangeable strength of the habit thereof For our quickening is from faith to faith Here is then the iustice of God that is the iustification of man before God described by the Apostle that it beginneth with faith and goeth forward by faith and is more and more to be apprehended by increase and growth of faith It is begunne by faith only and because the proceeding and perfecting thereof is according to the beginning from faith to faith therefore it is consummate and perfect in faith only And this phrase of speech the holy Ghost seemeth to haue directed purposely against the errour of the Papists who though they acknowledge the beginning of iustification to be by faith yet determine the processe and perfection thereof to consist in workes so that our iustification with them is not according to the wordes of the Apostle from faith to faith but contrary to the doctrine of the Apostle from faith to workes m Bellarm. Recognit lib. de Iustificat Charitas verè absolutè formalis iustitia est c. fides propriè simplicitèr iustificat per modum dispositionis forâ— malitèr autem simplicitèr absolutè non iustiâ— ficat Charity saith Bellarmine is truly and absolutely formall righteousnesse faith properly and simply iustifieth in manner of a disposition but simply and absolutely it doth not iustifie formally And againe n IdeÌ„ Recog lib. de Grat. lib. Arbit QuaÌ„uis fides spes necessariò requirantur ad iustificationem tameÌ„ id quod verissimè proprijssimèque iustificat tanquam vnica formalis causa charitas est Although faith and hope be necessarily required to iustification yet charity is it which most truly and properly iustifieth as the only formall cause So then where the Apostle saith that o Rom. 3. 22. the righteousnesse of God is by the faith of Iesus Christ and that p Vers 30. God iustifieth by faith we must thinke that he speaketh vnproperly he speaketh not formally neither doth he name that wherein the iustification of man most truly consisteth Thus doe they take vpon them as the old Heretikes did to be q Iren. lib. 3. cap. 1. Audent dicere gloriantes emendatores se esse Apostolorum correctours of the Apostles to reforme their ouersights and to better their termes and phrases euen where they speake most vniformely and constantly to deliuer the doctrine of true faith But we will not hearken to them nor be led by them but rather take that which the Apostle teacheth vs that the iustification before God which is taught vs by the Gospell is from faith to faith that it beginneth in faith and continueth in faith and from the beginning to the end consisteth in faith only And hereto agreeth that which the Apostle saith elsewhere r Gal 2. 16. We who are Iewes by nature and not sinners of the Gentiles knowing that a man is not iustified by the workes of the law but by the faith of Iesus Christ euen we haue beleeued in Christ that we might or may be iustified by the faith of Christ and not by the workes of the law because by the workes of the law no flesh shall be iustified Where wee see the processe of iustification plainly described as we haue said from faith to faith the Apostle professing to haue beleeued in Christ not thenceforth to be iustified by workes as Popery teacheth but to be iustified by faith because being now beleeuers they knew that by the workes of the law no flesh should be iustified And this meaning is further confirmed by the proofe which the Apostle bringeth of the wordes whereof we speake Å¿ Habac. 2 4. as it is written saith he The iust shall liue by faith For although those wordes of the Prophet doe seeme to attribute iustification and life to faith yet no otherwise doe they inferre it to be from faith to faith but in that sort as I haue said Certaine it is that but by faith no man can attaine to be called a iust man and therefore in the very name of the iust is an implication of faith The Prophet then teacheth that a man being by faith become a iust man is not thenceforth to expect life by his iustice but to goe on from faith to faith the iust saith he shall liue not by his iustice but by his faith For this cause doth he expresse it not by the present The iust doth liue as the vulgar corruptly readeth but by the future tense The iust shall liue by faith as to note that the iustice of God that is the iustice for which God accepteth and iustifieth vs as it beganne so proceedeth euen to the attainement of euerlasting life not by workes but by faith only And of all this we haue a notable example in our father Abraham who is set before vs as the patterne and example of all the faithfull of whom after that t Gen. 12. 1. 2 c. Heb. 11. 8. by faith he had obeyed God to goe out of his owne Countrey and had wrought many workes of iustice and righteousnesse yet to shew this continuation of the righteousnesse of God from faith to faith it is said u Gen. 15. 6. Abraham beleeued the Lord and hee counted that to him for righteousnesse He was not first iustified by faith to be afterwards iustified by workes but still his faith was it for which he was reputed righteous in the sight of God By all this then we see a direct opposition betwixt the doctrine of the ancient Roman Church and the doctrine of the Papists The Papists say that the righteousnesse of God beginneth with faith but the perfection thereof is in workes and that it consisteth most properly and truly in the righteousnesse of works and that the iust man though he become iust by faith yet must afterwards with God be iustified and attaine to life by workes But the old Church of Rome was farre otherwise minded that iustification before God beginneth in faith and is determined in faith and that the iust man be he neuer so iust must liue not by his iustice but by his faith it being true of iust men as Hierome telleth vs which is said x Hieron adu Pelag. l 2. Pro
him bring in Iacob 5. v. 14. the Priests of the Church and let them pray ouer them anoiling them with Oile in the name of our Lord c. Confesse therefore your sinnes one to Ibidem 16. another These and an hundred more plaine texts recorded in that fountaine of life wherein our Catholike Roman doctrine is deliuered in expresse tearmes to wit Thereall presence of Christs body in the Sacrament That Priests haue power to pardon sinnes That Christ built his Church vpon S. Peter That good workes doe in iustice deserue eternall life That we are iustified not by faith alone but also by good workes That in extremity of sicknesse wee must call for the Priest to anoile vs with holy Oile That we must confesse our sinnes not to God alone but also vnto men these and diuers such like heads of our Catholike faith formally set downe in holy Scripture the Protestants will not beleeue though they bee written in Gods word neuer so expresly but doe ransacke all the corners of their wits to deuise some â—dde shift or other how to flie from the euidence of them Whereupon I conclude that they doe not receiue all the written word though they professe neuer so much to allow of all the bookes of Canâ—nicall Scripture For the written word of God consisteth Lib. 2. de Trinitate ad Const not in the reading but in the vnderstanding as S. Hierome testifieth that is it doth not consist in the bare letter of it but in the letter and true sense and meaning ioyned togither the letter being as the body of Scripture and the right vnderstanding of it the soule spirit and life thereof he therefore that taketh not the written word in the true sense but swarueth from the sincere interpretation of it cannot be truly said to receiue the written word as a good Christian ought to doe Seeing then that the Protestants and all other sectaries doe not receiue the holy Scriptures according vnto the most ancient and best learned Doctors exposition they may most iustly be denyed to receiue the sacred written word of God at all though they seeme neuer so much to approue all the Bookes Verses and Letters of it which is plainly proued by S. Hierome vpon the first Chapter to the Galathians R. ABBOT I Haue noted a §. â— before in this Chapter that St. Austin faith of the Prophets and faithfull of the people of the Iewes that though not in name yet in deede they were Christians as we are As they were Christians then with vs so are we now Iewes with them not according to M. Bishops vnderstanding of the name of Iewes to whom I may well say as Austin said to Iulian the Pelagian b August coÌ„â— Iulian. l. 4. c. 3. Cùm insana dicis rides phrenetico es similis When thou speakest madly and laughest thou art like to a frantike Bedlem but according to the Apostles construction thereof c Rom. 2. 29. He is a Iew which is one within and d Phil. 3. 3. we are the circumcision which worship God in the spirit and reioyce in Christ Iesus and haue no confidence in the flesh We must be Iewes by vnity of faith with them as they were Christians with vs because they with vs and wee with them make but one body and one Church whereof though there be diuers Sacraments yet there is but one faith from the beginning to the end receiued first by the Patriarches written afterwards by the Prophets written againe more clearly by the Apostles so that e Ephes 2. 20. vpon the foundation not foundations but one foundation because one euen one written doctrine of the Apostles and Prophets the houshold of God are built and our faith resteth wholly thereupon I haue walked no rounds I haue broken through no brakes of thornes but haue kept a direct and euen way and haue so strongly builded all this as that I scorne M. Bishops poore paper-shot as much too weake to throw it downe To him I know these things are rounds and mazes he knoweth not which way to get out of them they are brakes of thornes he lyeth fast tyed in them God giue him grace to yeeld to that which he seeth himselfe vnable to reproue He is very angry it seemeth as touching the last point that I should say that the Protestants receiue and beleeue all the written word He saith that therein I begge that which is principally in question and thinketh that I haue little wit or iudgement to thinke that they would freely grant me that But our vsage and debating of questions with them is sufficient to put that out of question We vse the Scriptures our selues we translate them for common vse we reade and expound them publikely in our Churches we exhort men to reade them priuately in their houses wee instruct them to receiue no doctrine but what they see there wee make the same written word the soueraigne Iudge of all our controuersies wee defend the authority and sufficiency thereof against the impeachments and disgraces which Papists haue cast vpon it What may we doe more to make M. Bishop beleeue that we receiue and beleeue the written word Surely if I tell him that the Sunne shineth at noone day he will not beleeue it if it seeme to him to sound any thing against the Pope But he will giue instance to proue that we doe not so first for that we reiect diuers bookes of the old Testament Wherein he saith vntruly for the bookes of the old Testament are the bookes of Moses and the Prophets the Psalmes f August coÌ„t Gaudent lib 2. cap. 23. Non habent Judaei sicut legem Prophetas Psalmos quibus Dominus testimonium perhibet tanquam testibus suis To which saith Austin our Lord Iesus gaue testimony as his witnesses of which we reiect none the other bookes that are adioyned to these we doe not reiect but we reade them and commend them yea we say as much of them as M. Bishop vouchsafeth to say of Pauls Epistles and the rest that they contayne many most diuine and rare instructions but yet we giue them no authority for confirmation of matters of faith because Christ and his Apostles haue giuen no testimony or witnesse of them and the primitiue Church in that respect hath expresly disclaimed them as I haue shewed at large g Of Traditions sect 17. before and resteth hereafter in this booke to bee shewed againe Secondly he bringeth sundry texts of the new Testament to proue that we doe not rightly vnderstand and beleeue all that is written in Gods word wherein he saith their Catholike Roman doctrine is deliuered in expresse termes First to proue the reall presence of Christs body in the Sacrament he citeth the wordes This is my body which shall be giuen for you c. But if the Romish doctrine be here deliuered in expresse termes how is it that their owne Scotus saith that
h Scotus apud Bellarm. de sacra Eucharist lib. 3. cap. 23. Dicit nullum extare loâ—um scripturae tam expressum vt sine Ecclesiâ— declaratione euidentèr câ—gat transubstantiationem admittere Atque id non est omninâ— improbabilâ— c. an ita sit meritâ— dâ—bitarâ— potest cum homines doctissâ—â—â— acutissâ—â—â— qualis inprâ—â—is Scotus fuit contrarium sâ—â—tiaâ—t there is no place of Scripture so expresse as that it euidently forceth to admit transubstantiation without their Churches declaration Yea Bellarmine himselfe saith that this is not improbable and that it may worthily be doubted whether there be any such because very learned and acute men such as Scotus specially was doe thinke the contrary Let him first goe and agree with Scotus and Bellarmine and those other so learned and acute men and then tell vs what he hath to say and we will answere him albeit of this matter I haue i Confuâ—aâ— of the aâ—swere to M. Perkinâ— his AduertisemeÌ„t sect 48. 59. already answered him so much as will suffice for the clearing thereof For his second instance he citeth the wordes of Christ thus whose sinnes yee shall forgiue on earth shall be fâ—rgiuen in heauen and maketh it here deliuered in expresse termes that Priests haue power to pardon sinnes True it is M. Bishop accordingly as you cite on earth but not in heauen in the Court of the Church but not in the Court of conscience for restitution to the outward society of faithfull men not immediately for reconcilement to God As for forgiuenesse of sinnes spiritually with God the Priest hath the ministery only not the power thereof by k 2. Cor. 5. 18. 19 the word of reconciliation not by any forme of absolution neither can he say any further I forgiue thee then he saith I baptise thee who baptiseth not by any inward effect to God which is only the worke of God but only by outward Sacrament to the Church of God Therefore for the Popish challenge of the power of absolution with God our Sauiour Christ saith nothing he speaketh only for that power of absolution which professeth only to take away the barre that standeth against reconcilement to God who in publike sinnes lying vnder publike censure admitteth of no penitency for forgiuenesse in heauen that is not testified and declared for obtayning forgiuenesse and pardon vpon earth It needeth not that I speake so much hereof hauing so largely handled this point l Answere to the Epistle to the King sect 28. and to the Preface of his second part sect 3. before Thirdly he alleageth the words Thou art Peter and vpon this Rocke will I build my Church and the gates of hell shall not preuaile against it from whence he inferreth that Christ hath built his Church vpon St. Peter But it was of Petra the Rocke that Peter had that name giuen him to be called Peter and therefore it cannot be that Peter himselfe should be the Rocke m Gregor in Psal 5. Poenitent Ipse est Petra à qua Petrus nomen accepit super quaÌ„ sâ— ad â—icaturum Ecclesiam dâ—xit Christ himselfe is the Rocke as Gregory saith of which Peter tooke his name and vpon which he said he would build his Church Albeit we deny not but that the Church was in some sort built vpon Peter but vpon Peter as one of many not vpon Peter aloâ—e because of the City of God there are n Apoc. 21. 14. twelue fâ—undations wherein are the names of the Lambes twelue Apostles not only Peters name See hereof also that which hath beene o Chap. 1. §. 2. before said His fourth text is Call the workemen that had laboured in the vineyard and pay them their hire which hee bringeth to proue that good workes doe in iustice deserue eternall life But is this in expresse termes deliuered in those wordes Surely it seemeth to me a very long conclusion to be drawen out of so short a speech I haue handled this text p Of Merits sect 14. 17. before and haue shewed out of the very circumstance of the place that it is so farre from prouing that which he saith as that the contrary is very manifestly and infallibly euicted thereby The briefe is that if things had beene there measured by desert then greater worke should haue had greater wages whereas there all haue alike that it might be vnderstood of all as there I haue cited out of Prosper that q Prosp de vocat Gent. l. 1. c. 5. Vt intelligant dâ—num se gratiâ— non operli accepisse mercâ—dem they receiued a gift of grace not a wages for their workes For his fift instance he bringeth the wordes of St. Iames Doe you see that a man is iustified by workes and not by faith only Hence he inferreth that we are iustified not by faith alone but also by workâ—s And who denyeth but that by workes also we are iustified and must necessarily so be Wee say with Saint Iames that wee are not iustified by faith only but also by workes as Abraham was but yet we say with St. Paul also that r Rom. 3. 20. Gal. 3 11. before God or in the sight of God we are iustified by faith and not by workes and Å¿ Rom. 4. 2. if Abraham were iustified by workes he denyeth him not so to be he had to reioyce but not with God For the further handling of this point also I referre the Reader to that that I haue said t Of Iustification sect 36. before Againe to proue that in extremity of sicknesse we must call for the Priest to anoile vs with holy oile he citeth St. Iames Is any man sicke among you let him bring in the Priests of the Church and let them pray ouer them anoiling them with oile in the name of our Lord. But if their Sacrament of Extreme vnction be here so expresly deliuered how is it that their owne Cardinall Caiâ—tanâ— could not see it who saith that u Caietan in Iac. cap. 5. Nec ex verbis nec ex effectu verba haec loqâ—untur de sacramentali vnctione extremâ— vnctionis sed magis de vnctione quam institâ—â—t Dominus in eâ—angelâ—â— exâ—rcendam in â—gâ—â—tâ—s neither by the wordes nor by the effect doth the Apostle here speake of their sacramentall vnction but rather of that which the Lord instituted in the Gospell to be vsed by his Disciples to them that were sicke He iustifieth that which we say that the annointing whereof St. Iames speaketh was no other but a ceremony annexed to x 1. Cor. 12. 9. the gift of healing of which we reade in the Gospell spoken of Christs disciples y Mar. 6. 13. They annointed many that were sick with oile and healed them which gift and power of healing being ceased in the Church the ceremony must be reputed idle and the vsing thereof in that manner and to that end as the Papists doe is no other but an imitation
because he findeth nothing in himselfe or in his owne works to helpe himselfe doth therefore betake himselfe to Iesus Christ that through faith he may finde in him that iustification which is the imputation of righteousnesse without workes Thus is q Gal. 3. 24. the law our Schoole-master vnto Christ that we may be iustified by faith For r Rom. 3. 20. by the law is the knowledge of sinne Å¿ Rom. 4. 15. the law worketh wrath the law maketh it to appeare that t Rom. 3. 23. all haue sinned and are depriued of the glory of God This true repentance beleeueth and acknowledgeth and thereupon flyeth to the Sanctuarie which God hath prouided u Vers 24. Wee are iustified freely by his grace through the redemption which is in Christ Iesus whom God hath set forth to be an attonement or reconciliation through faith in his bloud As for the good workes which M. Bishop saith are contained in true repentance they are the fruits of repentance not the parts of it or rather the effects of that faith whereby repentance becommeth true repentance x August Epist 120. Ex hoc quippe incipiunt opera bona ex quo iustificamur non quia prâ—â—esserunt iustificamur hauing their beginning then when we are iustified not going before that we should be iustified thereby Now what they hold concerning the second iustification it skilleth not to vs we know they hold many things which they might very well let goe He telleth vs that the Apostle speaketh not a word against it and we tell him that it is a sufficient reason for vs to denie it because the Apostle treating purposely and at large of iustification saith not a word for it Albeit it is vntrue which he saith that the Apostle saith not a word against it because he defineth as I haue shewed the iustification of the iust and godly man to whom they referre their second iustification to be the imputation of righteousnesse without workes As for the wordes of the Apostle which he alleageth y Rom. 2. 13. Not the hearers of the law are iust with God but the doers of the law shall be iustified they are farre from the intendment of their second iustification The Apostle though he speake not of their first and second iustification yet speaketh of two kinds of iustification the one presumed of man the other taught and giuen of God the one pertaining to the Law the other to the Gospell the one by workes the other by faith The Iewes presumed of iustification by the workes of the law they greatly gloried in their name and in the law they attributed much to themselues aboue all other for hauing the vse and knowledge of it and thought the Gentiles in that behalfe much inferiour vnto them But the Apostle telleth them that z Vers 11. there is no respect of persons with God and therefore if they sinned no prerogatiues otherwise could acquit them from his wrath For as on the one side a Vers 12. as many as haue sinned without the law saith he shall perish also without the law so on the other side as many as haue sinned in the law shall be iudged by the law that is shall receiue that iudgement that is pronounced by the law For confirmation whereof he addeth the words which M. Bishop citeth b Vers 13. For the hearers of the law are not iust before God but the doers of the law shall be iustified thereby signifying that to haue the law or to bee formall and zealous in the hearing of it is not that that sufficeth to make a man righteous with God and if any man would bee iustified by the law he must be a doer of it but if he were a trespasser and sinned against the law hee could not bee iustified thereby For the voice of the law is c Gal. 3. 12. He that doth these things shall line therein and d Rom. 10. 5. Moses thus describeth the righteousnesse of the law e Leuit. 18. 5. that the man that doth these things shall liue therein Which doing to what measure and perfection it must extend is to be knowen by that sentence which the Apostle reciteth out of the law f Gal. 3. 10. Cursed is euery one that continueth not in all things that are written in the booke of the law to doe them It is true then that the doers of the law shall be iustified who denyeth it but they only are doers of the law which continue to doe all things that are written in the law What is here then to M. Bishops second iustification when as this iustification by the law requireth the doing of all and of vs euen the best it is true that g Jam. 3. 2. in many things we offend all and that h Eccles 7. 22. there is not a man iust vpon the earth that doth good and sinneth not Yea how crosly doth he deale that whereas the Apostle vseth these wordes to conuince i Rom. 3. 9. the Iewes of sinne and to beate downe their pride in opinion of righteousnesse by the law he alleageth them to vphold himselfe in the same pride and to defend thereby iustification by the law Marke saith he how by doing of the law men are iustified with God It is true M. Bishop and be you a doer of the law and you shall be iustified thereby But take heede least whilest you take vpon you to be a doer of the law there be found sinne in you If there be sinne in you you are not a doer but a trespasser of the law and must feare the reward of sinne and k â—â—m 6. 23. the reward of sinne is death That made the Apostle say that l Gal. 3. 10. so many as are of the workes of the law are vnder the curse m Cap. 5. 4. they being voided from Christ and fallen from grace whosoeuer are iustified by the law Therefore he desâ—red for himselfe that n 〈◊〉 3. 9. he might be found in Christ not hauing his owne righteousnesse which is of the law but the righteousnesse which is by the faith of Christ the righteousnesse which is of God through faith euen that which he calleth in the place here questioned the imputation of righteousnesse without workes But touching imputation of righteousnesse M. Bishop saith that the Apostle speaketh not like a Protestant of the outward imputation of Christs iustice vnto vs but of inherent iustice Where it is much to be obserued to what good issue this exposition sorteth and how reasonably it standeth with the Apostles wordes For if the imputation of righteousnesse be as he saith the imputation of inherent righteousnesse then surely because inherent righteousnesse is the righteousnesse of workes it must needes follow that the Apostle by the imputation of righteousnesse without workes doth meane the imputation of the righteousnesse of workes without workes Which interpretation because hee saw it could bee taken
by occasion to a comparison betwixt the new that is and that that of old was the religion of the Church of Rome consisting specially of three parts In the first I shewed that neither the Epistle of S. Paul to the Romans which is the briefe of the religion which they at the first receiued and containeth as I shewed out of Theodoret all manner doctrine of faith nor yet the two Epistles of S. Peter whom they make the founder of their Church doe containe any defence of the doctrine now taught at Rome but doe teach only our religion In the second I set downe sundry definitions and doctrines of the ancient Roman faith deliuered by the Bishops of Rome and other Authours that haue witnessed the doctrine of that Church wholly consonant and agreeable to that that we teach and altogether impugned by the Roman Church that now is In the third I declared that there were sundry heresies condemned of old by the Roman Church which the Church of Rome now embraceth and defendeth The points of this comparison I then set downe only positiuely the occasion requiring no more not respecting what cauillations the aduersary might bring for oppugning thereof the matter being by that light that I gaue very cleare that the Church of Rome is not now the same that it was of old This matter I afterwards thought worthy of a larger treatise and purposed when opportunity should serue a more full prosecution of it thinking it would bee a great comfort and establishment to the consciences of many men perhaps to some an occasion of better minde when they should see in that Church of Rome that now is such a plain repugnancy to that that of old was which notwithstanding taketh vpon it impudently to haue beene alwaies the same and to bee the only certaine rule and oracle of true faith In this meane time Doctor Bishop fearing lest his silence should make his cause suspicious and therefore thinking it necessary whether right or wrong to say somewhat publiâ—â—eth A Reproofe of the defence of the Reformed Catholike setting vnder this title a Gorgons head to affright all men concerning me as hauing abused Gods sacred word mangled misapplyed and falsified the ancient Fathers sentences so that whosoeuer hath any due care of his owne saluation can neuer hereafter credit me in matter of faith and religion Concerning which hideous outcry of my falsifications I referre thee to the Aduertisement which I haue added to my third part of the defence of the Reformed Catholike where thou shalt see that as hee hath laied himselfe open so I haue scourged him accordingly But in that Reproofe of his very little is it that hee hath said for iustifying what he himselfe had before written not being able indeede to defend any one point thereof only he found somewhat whereof to cauill concerning my debating of the name Catholike and the comparison which I made betwixt the old and new Roman Church and thereof as touching the matter of substance he hath framed his booke To this therefore I haue addressed my description of the ancient Roman Catholike forbearing that more orderly course which I had intended for the performance of this worke and choosing rather to follow him steppe by steppe as formerly I haue done only beginning where hee commeth to the purpose and leauing all his vagaries and affected discourses to be more briefly touched in the end of all Of this worke I haue yet finished but only one part wherin I haue at large discouered their vaine ostentation of the Catholike name and faith and shewed plainely that the Romish religion now accordeth not with S. Pauls Epistle to the Romans no nor with his other Epistles which M. Bishop calleth to assist him because he findeth nothing to helpe him in that Epistle to the Romans In all which I haue beene carefull gentle Reader to giue thee satisfaction by the cleare testimony either of some learned Bishops of Rome or of some other famously approued and commended in that Church Being now required a seruice of another kinde so that I cannot yet goe forward with the rest I haue thought good to publish this in the meane time If I haue promised any thing in this that is not here performed expect it in that that is to come Assist me I pray thee with thy prayers vnto almighty God by whose grace I hope in due time to supply that that is wanting now The Contents of this Booke CHAP. I. THat the Church of Rome doth vaineâ—y and absurdly challenge to it selfe the name of the Catholike Church and hath no priuiledge from God either of superiority in gouernement or stability in faith CHAP. II. The comparison betwixt the Papists and the Donatists is iustified and enlarged CHAP. III. That the name of Catholikes is abused by the Papists and is in their abuse a Donatisticall and hatefull name of faction and schisme that being in that sort substantiuely and personally vnderstood it was not vsed for three hundred yeares after Christ and therefore being abused may bee left againe that Popery properly so called is nothing but additions of latter time to our religion CHAP. IIII. That the Church before Christ euen from the beginning was a part of the Catholike Church and that the faith and religion of the new Testament differeth not in substance from the old M. Bishops proofes for Popery out of the old Testament are shewed to be ridiculous and vaine In the end is a briefe defence of the Kings supremacy in causes Ecclesiasticall CHAP. V. That faith and religion cannot be safely grounded on the example of Fathers and fore-fathers and that the Popish agents and factours doe in this pretence also abuse the credulity of ignorant men CHAP. VI. That the reasons of Popery where there is not a minde preiudicate are not vrgent or forcible and that M. Bishop was iustly censured for that in repeating a rule deliuered by the Kings Maiestie for iudgement of true religion he left out some words thereof CHAP. VII Of the flourishing and best estate of the Church of Rome and of the testimony of Theodoret concerning fulnesse of doctrine contained in the Epistle to the Romans and that the Apostle there condemneth Popery of idolatry in worshipping Saints and Images CHAP. VIII That iustification before God consisteth not in proceeding from faith to workes but in the continuation of faith to faith and that this faith notwithstanding cannot be separated from charity and good workes CHAP. IX That the iustification of man before God is the imputation of righteousnesse without workes CHAP. X. That eternall life is meerly and wholly the gift of God and cannot be purchased by merit or desert CHAP. XI That concupiscence or lust is sinne euen in the very habit and first motions of it CHAP. XII Of the spirit of adoption giuing witnesse to the faithfull that they are the sonnes of God CHAP. XIII That the good workes or sufferings of this life are not meritorious or worthy
Papa Ecclesiae Catholicâ— vrbis Romae Bishop of the Catholike Church of the Citty of Rome so doth Constantine the Emperor write p Socrat. hist l. 1. c. 6. Constantinus Catholicâ— Alexandrinorum Ecclesiae to the Catholike Church of Alexandria and Austin nameth q August coÌ„t Crescon l. 3. c. 13. Omnis Africana Catholica Ecclesia the Catholike Church of Africa and Aurelius writeth himselfe r Collat. cum Donat. cognit 1. c. 16. Aurelius Episcopus Ecclesie Catholicae Carthaginensis Bishop of the Catholike Church of Carthagâ— another Aurelius Å¿ Ibid. cap. 201. Aurelius Episcopus Ecclesiae Catholicae Macomadiensis Bishop of the Catholike Church of Macomadia Nouatus t Ibid. c. 204. Nouatus Episcopus Ecclesiae Catholicae Sitifi Bishop of the Catholike Church of Sitif And so in the fift Councell at Constantinople we reade u Conc. ConstaÌ„tinop 5. act 1. Supplicatio à Clericis Monachis Apostolici throni Antiochenae magnae ciuitatis Catholicae Sanctae Ecclesiae Dei The holy Catholike Church of Antioch and in the subscriptions of the Councell Sextilianus Bishop of the Catholike Church of Tunis and x Ibid. Act. 8. in subscript Sextâ—lianus misericordia Dei Episcopus Ecclesiae Catholicae Tuniensis Megethius gratia Dei Episcopus Sanctae Dei Catholicae Ecclesiae ciuitatis Heracleae Mâ—gethius Bishop of the holy Catholike Church of the citty of Heraclea and Pompeianus Bishop of the holy Catholike Church of the citty of Victoria and many other in the like sort Herein then standeth the error not that the name of the Catholike Church is vsed of a particular Church but because it is absurdly made a propriety of one particular Church which was neuer vsed but indifferently of all Churches and neuer but with implying the signification of the vniuersall Church Thus I am still constant in one tale what I said before I said after and I say it now againe and more cause there was for M. Bishop to haue taken another Cocke to himselfe then to put the weather-cocke to me Now he himselfe confesseth that no one Orthodoxe Church is more Catholike then other if the word Catholike be taken precisely but what it meaneth with him if it be taken precisely he telleth vs not If Orthodoxall and Catholike precisely taken be all one with him he playeth the Donatist as we shall see hereafter and in that sense amongst many Churches that may bee called orthodoxal and sound there may yet be some more sound then other If in true meaning it be taken precisely and properly then it is taken as in the Creede we professe to beleeue the holy Catholike that is the vniuersall Church and so no particular Church as hath been said and as M. Bishop hath confessed can be called the Catholike Church M. Bishop therefore vnlesse he be wilfull must also necessarily confesse that the church of Rome being a particular Church dealeth absurdly in applying to it selfe the name of the Catholike Church there where the word Catholike without all doubt is precisely and properly taken But though speaking precisely no one Church be more Catholike then other yet we hold saith M. Bishop that among all the particular Catholikes the Roman holdeth the greatest priuiledges both of superiority in gouernement and stability in true faith Hold it M. Bishop where you haue it and blinde men as much as you can in the conceipt of it but where you haue it not yee are neuer likely to obtaine it To vs it is nothing what you hold what you proue is somewhat but you may hold with Copernicus if you will that the Sunne standeth still and the earth turneth round or with Anaxagoras that snow is black So the Church of Rome according to that it was we attribute eminency of place precedence of honour authority of estimation and account but authority of power or superiority of gouernment we acknowledge none belonging thereto We reade that other Churches haue yeelded vnto it amity and loue y Rom. 16. 16. The Churches of Christ salute you but no where doe we reade All the Churches of Christ are subiect vnto you And will any man thinke it credible that such priuiledges should appertaine to the Church of Rome and yet that neither St. Paul nor St. Peter himselfe should make any mention of them The one of them wrote to the Church of Rome it selfe they both wrote to many other Churches and would they neuer haue remembrance to say any thing of the Lord God the Pope Yea St. Iohn did honor to z Apoc. 1. 4. the seuen Churches of Asia by writing to them and would he neuer speake of a Apoc. 17. 9. the seuen hils of Rome but only as the seate of the whoore of Babylon Yea of those seuen Churches of Asia it is to be noted which Gregory Bishop of Rome oftentimes deliuereth hath Austin therin agreeing with him that b Gregor in Ezech. hom 15. In â—oannis Apocalypsi septem Ecclesijs scribitur per quas vna Catholica designatur Praefat. ad exposit Iob. Per septem Ecclesiarâ—m numerum vniuersalis Ecclesia designatur Sic August Ep. 161. in them is designed or figured the Catholike or vniuersall Church And to this accordeth Optatus also when of those Churches hee saith c Optat. Mileuit lib. 2. Extra septem Ecclesias quicquid foris est alienum est Whatsoeuer is without the seuen Churches is altene and strange Now amongst those seuen Churches none had any priuiledge either of superiority in gouernement or of stability in faith There is not one Angell or one Church questioned for all as hauing charge and authority ouer all but euery Angel euery Church seuerally censured by it selfe and according to euery their works either allowed or reproued Sith then the principall must haue correspondence with the figure it must likewise be in the vniuersall Church that no one Church hath priuiledge or superiority aboue all but euery Church accordingly as it performeth fidelity vnto God either standeth or falleth either is accepted or refused And the lesse hath the Church of Rome to presume of priuiledge in this behalfe for that it hath speciall caution giuen to the coÌ„trary d Rom. 11. 20. Be not high minded but feare fâ—r if God spared not the naturall branches take heede lest he also spare not thee Behold the bountifulnes of God towards thee if thou continue in his bountifulnes or else thou shalt also be cut off This notwithstanding M. Bishop telleth vs that that which they hold of those Romish priuiledges is deduced out of the word of God But how because that Church is the Rocke according to the expositâ—on of the ancient Fathers vpon which the whole Church was built and against which the gates of hell should neuer preuaile Here is chalke for cheese we were promised a deduction out of the word of God and insâ—eede thereof he bringeth vs an exposition of the ancient Fathers But
in his former life without which God is not wont to lay his hand so heauily vpon any o Job 4. 7. Remember I pray thee saith he who euer perished being an innocent or where were the vpright destroyed This hee amplifieth and prosecuteth vnto the end of that Chapter and then saith to the same effect againe Call now if any will answere thee and to which of the Saints wilt thou turne thereby willing him to aske and enquire whether there were any that could tell that euer any of the Saints any iust and vpright man had tasted of that misery that was now lying vpon him To the same purpose Bildad also afterwards saith p Cap. 8. 8. Enquire I pray thee of the former age and prepare thy selfe to search of their Fathers shall not they teach thee and tell thee and vtter the words of their heart c. Behold God will not cast away an vpright man This being manifestly the drift and purpose of these wordes and nothing appearing whereby to draw them to inuocation of Saints wee must thinke M. Bishop to be very destitute of proofe that would apply them to that end neither can they serue thereto because of all the Saints departed we must conceiue the same then that expresly we reade of some p Esa 63. 16. Abraham is ignorant of vs and Israel knoweth vs not The words are somewhat otherwise expounded by Gregory Bâ—shop of Rome but yet so as that for inuocation of Saints he findeth nothing in them He referreth the first part to God the other part to liuing Saints such as Dauid speaketh of q Psal 16. 3. My delight is vpon the Saints that are in the earth as if Eliphaz had told Iob that he neglected their company in his prosperity and therefore that now in his affliction they yeelded no helpe or comfort to him r Greg. Moral l. 5. cap 31. Ac si apertè dicat Quaâ— tumlibet afflictus clames Deum tibi respondentem non habes quia vox cum in tribulatione non inuenit quem mens in tranquillitate contempsit Vbi adhuc deridenâ—o subiungit Et ad aliquem Sanctorum conuertere acsi despiciens dicat Sanctos quoque inuenire in afflictione adiutores noÌ„ vales quos habere socios in â—ilaritaâ—e roluisti He saith Call if there be any to answere thee as if he plainly said Howsoeuer in thy affliction thou crie yet thou findest not God to answere thee because the prayer findeth not him in trouble whom the minde in tranquillity hath despised Where yet further in derision hee addeth saith he And turne thee to any of the Saints as if by way of despight he said Thou canst not finde the Saints thy helpers in affliction whom thou wouldest not haue for thy companions in thy mirth and welfare In a word we finde not in the words that Iob was counsailed to pray to Saints neither doe we finde it any where else that Iob followed any such counsell neither is there any example of any other of those Fathers that they did so and therefore neither in this can M. Bishop finde their religion in the Fathers The next matter is concerning Merit and Free-will for which he bringeth two texts which are already wrested from him being by himselfe Å¿ Of Free-will Sect. 10. 11. before alleaged and by me fully answered But yet obserue briesly how well they make for that for which he alleageth them If thou doe well saith God to Cain shalt thou not receiue His argument hence must be this He that doth well shall receiue therefore he meriteth that which he shall receiue It followeth not because that which he receiueth is of the bountifulnesse of the giuer not of the merit or desert of workes as through the whole question of merits I haue declared at large Such is his other argument from those wordes of Moses t Deut. 30. 19. I haue set before you life and death choose life that thou maiest liue by louing the Lord thy God c. For God thus setting life before vs doth not tell vs what we by right deserue but what it is his pleasure to giue to those that loue and obey him We choose life by louing the Lord our God and obeying him and cleauing vnto him but in all this wee doe but our duty and cannot presume to merit any thing thereby No better successe hath he for Free-will albeit in that manner as he propoundeth it we deny it not for wee grant that man hath by Gods grace free-will to doe good works we deny only that free-will which they hold as a power of nature and not the effect of the grace of God whereby man himselfe doth something for himselfe beside that which God doth We doe well who denyeth it but it is only of the grace of God that we doe well We choose life it is true but it is of the gift of God that we choose life u August de Praedest sanct cap. 10. Ipse sacit vt illi saciant quae praecepit Who maketh vs to doe those things saith St. Austin which he hath commanded to be done As for that which M. Bishop saith that power is giuen to the wicked to doe well if they will it is an absurd speech because they cannot will till God worke in them to will neither can they haue any power to doe well vntill they haue the will For the forbearing of outward hainous acts we deny not but that God hath left in man euen in the wicked some power of free-will else in vaine were all lawes and admonitions neither could there continue any society amongst men Be it that the wordes cited by M. Bishop doe yeeld so much to Cain but to the conuerting of the heart to the inward renewing of the soule to the embracing of the loue of righteousnesse to true repentance faith obedience the will of man hath nothing at all but what is wrought in it by the grace of God But of all these things I haue spoken so fully before that it is not fit here to stand vpon them any more For workes of supererogation he is faine to betake himselfe to the ceremoniall law of Moses thereby leauing vs to take it as of his owne confession that before that time which was the space of two thousand and almost fiue hundred yeares the Church of God knew no such and hereuppon to conclude that because they stood only in ceremonies which were not meerely for themselues to bee reckoned in the number of good workes therefore the ceremoniall law being abolished in Christ those workes of supererogation must therein haue an end But the workes of supererogation which they maintaine and whereof I spake are workes of the morall law the precepts and righteousnesse whereof hath concerned the whole Church from the beginning and before the written law and therefore which must needes haue beene found in the Church from the beginning if there were in them that righteousnesse
true picture of a very wilfull and absurd wraâ—gler who seeketh by vaine cauillation to obscure that which by reason and truth he cannot disproue What though all the Apostles did not write when as the writings of some might sufficiently set forth the preaching of all because they all preached the same thing And what though none of them wrote particularly all the words which he vttered when as it sufficeth vs that amongst them they wrote all the points of faith which they vttered in those wordes If M. Bishop were asked whether they haue not in Scripture and Tradition all which the Apostles taught would he not say yea And can he then tell vs particularly all the speeches and discourses and sermons that they made from day to day Peter amongst the Iewes and Paul amongst the Gentils at Rome at Corinth at Ephesus in Galatia and the rest Iohn in â— sia Thomas in India Matthias and Andrew in Aethiopia and the other Apostles otherwhere If he would thinke him a foole that should aske him this question and doth hold it sufficient that they haue all the points of doctrine though they haue not all the wordes he must giue vs leaue to thinke him scant wise that when wee say what the Apostles taught they committed all to writing would vnderstand vs otherwise And this meaning he himselfe that it may appeare that he doth but famble and palter presently declareth when yeelding of his courtesie that the Apostles left the Gospell in writing and many other most diuine and rare instructions in their Epistles a rare commendation of them as if he spake of Granatensis his Dux peccatorum or Parsons Resolution and therefore that I needed not cite Irenaeus to witnesse that he addeth his exception but that they wrote all which they preached or all things necessary to saluation Irenaeus saith not a word So then he knoweth well enough that when we say that all which the Apostles taught they committed to writing wee meane thereby all things necessary to saluation all points of faith and doctrine by them preached and which it concerneth vs to know and beleeue vnto eternall life But of this saith he Ireneus saith not a word The wordes of Ireneus which I cited are these a Iren. adu haer lib. 3. c. 1. â—on enim per alios dispositionem salutis nostrae cognouimus quà m per eos per quos I uangâ—lium peruenit ad nos quod quidem tunc praeconiauerunt postea verò per Dei voluntatem in scriptaris nobis tradiderunt fundamentum columnam sidei nostrae futurum By no other haue we knowen the order or way of our saluation but by them by whom the Gospell came to vs which verily they then preached and afterwards by the will of God they deliuered the same to vs in the Scriptures to be the foundation and pillar of our faith Now I hope M. Bishop will not deny but that the gospell which the Apostles preached contained all points of faith necessary to saluation If therefore they haue deliuered vnto vs in writing the gospell which they preached surely they haue deliuered to vs in writing all points of faith necessary to saluation He playeth vpon a distinction betwixt the Epistles and the Gospell as if the Epistles were no part of the Gospell which the Apostles preached but if they be not so he should tell vs what they be and how the Apostle professeth b Phil. 3. 1. to write in his Epistle the same things which he had before preached and how Christ preached c Mat. 4. 23. the Gospell of the Kingdome and taught men d Mar. 1. 15. to beleeue the Gospell before there was any written Gospell and before the greatest part of the history was in act and how St. Paul challengeth the Galathians for being e Gal. 1. 6. remoued to another Gospell when yet they receiued no other story concerning Christ but doctrine contrary to that which is contained in the Epistles f Aug. de Ciu. Dei l. 17. c. 17. Fatentur ex Sion missam suisse legem Christi quod Euangelium nos vocamus The Gospell as St. Austin telleth vs is the law of Christ and are the Epistles of the Apostles no part of the law of Christ The Gospell is called by St. Paul g 2. Cor. 5. 19. the word of reconciliation and is expounded by St. Ambrose to be h Ambros in Rom. c. 1. Euangelium Dei est bonum nuncium Dei quo peccatores ad indulgentiaÌ„ conuâ—cantur the glad tidings sent from God whereby sinners are called to pardon and forgiuenesse and doe not the Apostles in their Epistles teach this word of reconciliation and glad tidings from God If then the Apostles left the Gospell in writing and the Gospell containe all points of faith necessary to saluation then that which the Apostles left in writing containeth all points of faith necessary to saluation Albeit to follow M. Bishop in his owne distinction if we take the Gospell as he doth for the writings of the foure Euangelists St. Austin saith thereof that i August in Ioan. tract 49. Ipse sanctus Euangelista testatur multa Dominum Christum diâ—isse socisse quâ— scripta non sunt Electa sunt autem quae scriberentur quae saluti credentium sufficere videbantur of those things which our Lord Iesus said and did choise was made of so much to be written as seemed sufficient for the saluation of them that beleeue And to the same purpose Cyril also saith k Cyril in Ioan lib. 12. c. 68. Non igitâ—r omnia quae Dominus fecit conscripta sunt sed quâ— scriâ—â—â—tes sufficere putarunt tam ad mores qâ—à m â—d dogmaâ—a vt recta fide operibus vir 〈…〉 rutilâ—ntes ad regnum coelorum perueniamus All things which Christ did are not written but what the writers thought sufficient both for manners and doctrine that shining with true faith and vertuous workes we may attaine to the heauenly Kingdome The Gospels then containe that doctrine and faith that is sufficient to saluation albeit God would prouide for vs not only sufficiently but abundantly and hath in the Epistles of the Apostles giuen vs large and cleare declaration of the doctrine of Christ that is contained in the Gospels As for that which M. Bishop alleageth vnder the name of Ireneus to proue the contrary it is a most wilfull and impudent falsification He most sagely counsaileth all men saith he when any controuersie in religion ariseth to make their recourse to the most ancient Churches where the Apostles had conuersed and from them to take their resolution He citeth for this Euseb hist Eccl. lib. 5. cap. 19. But that which is of Ireneus is by my Booke Cap. 18. and no matter at all tending to that effect as hee alleageth Ireneus is there brought in mentioning l Euseb hist l. 5. cap. 18. Cum puer adhuc in Asia
he that worshippeth his subiects offendeth not him whose they all are But M. Bishop by Christian learning should vnderstand as hitherto hath beene shewed that God admitteth no seruants of his to any such communion or fellowship with him nor can endure that any seruant accept from his fellow seruant any part of religious seruice which he requireth to be proper to himselfe alone Peter notwithstanding all his religious vertues taketh it not of Cornelius c Acts 10. 26. Stand vp saith he fir euen I my selfe also am a man The Angel though more then a man admitteth it not to be yeelded to him by St. Iohn d Apoc. 19. 10. See thou doe it not I am thy fellow seruant and one of thy brethren worship God e Cyril cont Iulian. lib. 4. Hi docent honores adorationem non sibi sed potiùs soli summo Deo debere offerri They teach vs saith Cyril that honours and adoration or worship are not to be offered to them but only to the highest God As for M. Bishops addition as is meete for their degree it is but a verball couer of the idolaters cup. f See of Images sect 11. and the answere to the Preface of D. Bishops secoÌ„d part sect 12. They kneele to Saints to worship them they pray to them they offer to them they giue them the honour of Temples and Altars they keepe fasting daies and holy daies to them they sweare by them and what doe they not and then tell vs that they doe worship them but as is meete for their degree I may say here as Ambrose saith g Ambros in Rom. c. 1. Quasi sit aliquid plus quod reseruetur Deo As though there were any thing more to be reserued to God Surely those Christians of whom Leo Bishop of Rome speaketh who retained the superstitious custome of their Paganisme h Leo in Natiuit Dom. ser 7. NoÌ„â—ulli Christiani c. superatis gradibus quibus ad suggestum arae superioris ascenditur conuerso corpore ad nascentem se solem reflectunt curuatis ceruicibus in honorem se splendidi orbis inclinant to worship the Sunne rising turning themselues backe to it as they went vp the steps to the high Altar and bowing their heads and inclining themselues to the honour of that glorious light might well haue learned of M. Bishop to excuse and defend this heathenish superstion for that they put a great difference as no doubt they did betwixt the light and the Creatour of the light and in honour of the Creatour did worship the Sunne no otherwise then as was meete for his degree being such a glorious and goodly creature But i Ibid. Etsi quidam fortè creatorem potius pulchri luminis qâ—aÌ„ ipsum lumeÌ„ quod est creatura venerantur abslinendum tameÌ„ est ab ipsa buiusmodi specie officij c. Abijciatur à consuetudine fidelium daÌ„nanda peruersitas nec bonor vni Dâ—â— debitus corâ— ritibus qui creaturis descruiunt misceatur Dâ—cit enim Scriptura diuina DominuÌ„ Deum tuum adorabis c. though some of them saith Leo doe perhaps worship the creatour of the light rather then the light it selfe which is a creature yet the very shew of this deuotion is to be forborne let this damnable peruersity be cast away from the custome of the faithfull and let not the honour due to God only be blended with their rites who doe seruice vnto creatures for the holy Scripture saith Thou shalt worship the Lord thy God and him only thou shalt serue He professeth such honour in case of religion to be due vnto God alone and therfore holdeth it vnlawfull to giue so much as the shew thereof vnto any creature and neuer was acquainted with M. Bishops distinction of worshipping creatures as is meete for their degree Neither was Hierome acquainted with it for if he were he spake fondly when he said k Hieron ad Ripar Ne solem quidem lunaÌ„ non Angelos non Archangelos non Cherubim non Seraphim omne nomeÌ„ quod nominatur in praesenti seculo in futuro colimus adoramus ne seruiamus creaturae potiùs quà m creatori qui est Deus benedictus in secula We neither worship Sunne nor Moone neither Angels nor Archangels neither Cherubim nor Seraphim nor any name that is named in this world or in the world to come least we serue the creature rather then the Creatour who is God blessed for euer Yes saith M. Bishop we worship them as is meete for their degree though not in the highest degree But either Hierome disclaimeth this or else he speaketh very idlely when he thus wholly denyeth to worship them and yet meaneth to worship them in some degree For conclusion I would gladly know how M. Bishop fitteth that last part of his speech to the Images of Saints because wee haue here to doe with them also What must we thinke that as the Saints are seruants to God and therefore to bee worshipped for Gods sake so the Images of Saints are seruants to them and to be worshipped for their sakes Let vs then say also that the Sexton is seruant to the Image because he brusheth off the dust and keepeth it cleane and therefore the Sexton is to be worshipped for the Images sake And I. S. is seruant to the Sexton and helpeth him so to doe and therefore I. S. is to be worshipped for the Sextons sake I haue derided this dotage of his l Of Images sect 11. before and thither I referre the Reader I only note here how truly the holy Ghost hauing spoken of Idols said m Psal 115. 8. They that make them are like vnto them and so are all they that put their trust in them CHAP. VIII That iustification before God consisteth not in proceeding from faith to workes but in the continuation of faith to faith and that this faith notwithstanding cannot be separated from charity and good workes ANSWERE TO THE EPISTLE PAul saith and we say the same that the righteousnesse of God is from faith to faith c. to Chap. 9. The Apostle in expresse termes affirmeth c. W. BISHOP THe sentence of S. Paul is mangled his wordes are for the iustice or righteousnesse of God is reuealed therein in the Gospell by faith into faith which are obscure and subiect to diuers expositions The most common is that Christ the iustice of God is reuealed in the Gospell by conferring the faith of them that liued before the Gospell with their faith that liued vnder it the faith of them who liue in the Gospell giuing great light for the clearer vnderstanding of such things as were taught of Christ more darkely in the law and Prophets This being the literall sense of this place what is here for mans iustification by only faith where only mention is made of Gods iustice and not one word of the imputation of it to man but of the
reuelation of it in the Gospell What a foule mistaking is this alas his pouerty of spirit and want of good armour compelleth him to lay hand on any weapons how simple and weake soeuer In the next verse it is plainly shewed that God did grieuously punish all them who liued wickedly notwithstanding they held the right faith for saith S. Paul the Rom. 1. vers 18. wrath of God from heauen is reuealed vpon all impiety and vnrighteousnesse of those men that retaine or hold the truth of God in iniustice Whence it followeth first that men may haue a true faith without good workes for they held the truth of God being themselues wicked Secondly that the same faith would not auaile them ought nor saue them from the iust wrath of God if it were not quickned by good workes R. ABBOT I Am not ignorant that there are many expositions made of those wordes of the Apostle which all or the most part are to be found in the collections of a Oecumen in Rom. 3. Oecumenius and in b Tho. Aquin. in Rom. 1. Lect. 6. Thomas Aquinas his Commentary vpon that place who notwithstanding Aquinas I meane either omitteth that which is most likely and warrantable aboue all the rest or else expresseth it not in such sort as were conuenient M. Bishop telleth vs that the exposition which he hath brought is the most common whereas I am perswaded that as he hath set it downe he can bring no authour of it but himselfe only For although it be true that some construe it to be meant from the faith of the old Testament to the faith of the new yet they apply the same to farre other purpose then he doth Some will haue it that the Apostle would signifie that it is faith that iustifieth and saueth both in the old and new Testament so that the change from the old to the new is but from faith to faith that is in effect no change This Thomas Aquinas expresseth thus c Tho. Aquin. vt supra Ex side in fidem id est ex fide veteris testamenti procedendo in fidem noui testamenti quia ab vtroque homines iustificaÌ„tur saluantur per fidem Christi quia cadem side crediderunt venturâ— qua nos venisse credimus From faith to faith that is from faith of the old Testament proceeding to faith of the new because on both sides men are iustified and saued by the faith of Christ for that by the same faith they beleeued that Christ should come whereby we beleeue that he is come Some other vnderstand it of proceeding from faith whereby we beleeue the Scriptures of the Prophets and old Testament to faith whereby to beleeue the Gospell For d Theodoret. Oecumen in Rom. 3. Ex side in fidem Oportet enim credere Prophetis per illos deduci ad fidem Euangelij wee must beleeue the Prophets saith Theodoret and after him Oecumenius and by them be brought to the faith of the Gospell This I ghâ—sse it was that M. Bishop aimed at but hee peruersly applyeth it to light giuen by the new Testament to the old which was meant by his authours of confirmation giuen by the old Testament to the new This literall sense therefore of his being neither literall nor sense but a blinde conceipt of his owne skonce let vs consider what we may most truly take to be the meaning of that place The Apostle propounding that e Rom. 1. 16. the Gospell is the power of God vnto saluation to euery one that beleeueth addeth for declaration and proofe thereof that in it or by it the righteousnesse of God is reueiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from faith to faith M. Bishop to obscure and darken the place translateth as his Masters of Rhemes haue giuen him example by faith into faith to which we may wonder how he can deuise to fit the exposition which he himselfe hath set downe But it appeareth by that which I cited out of Thomas Aquinas that the phrase which the Apostle vseth importeth a proceeding and therefore that by the one preposition must be vnderstood terminus à quo the terme of beginning and the other must determine the progression and the end to sound euen as we translate from faith to faith And this is very expresly and clearely iustified by Oecumenius out of the Greeke expositours setting downe the effect of St. Pauls wordes thus f Oecumen in Rom. 3. Ex fide in fidem quia in side incipit in fidem terminari debet It is to beginne in or with faith and in faith to be determined Hereto accord almost all the expositions that are made of that place which cannot fitly be expressed but by that forme of speech from the faith of God promising to the faith of man beleeuing from the faith of the old Testament to the faith of the new from the faith of the Preacher to the faith of the hearer from the faith of one article to the faith of another from faith present to faith to come to all which M. Bishop can as ill fit i Clem. Alexand strom l. 5. sub initio Videtur Apostâ—lus duplicem fidem annunciare potiùs verò vnam annunciat quae augmentum suscâ—pit perfectionem by faith into faith as he can to his owne sense For further manifestation hereof we are to note the like phrase in other places of holy Scripture as where the Prophet Dauid saith g Psal 84. 7. They shall goe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Septuagint translate that is from strength to strength So the Apostle speaketh though by the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in steede of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet to the same effect h 2. Cor. 3. 18. We are changed into the same image 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from glory to glory where the Rhemists translating from glory vnto glory might haue learned to translate here from faith vnto faith but that they were peruersly bent for their owne aduantage to make the Apostles wordes lesse sensible then in themselues they are Now therefore as in these places the holy Ghost noteth by that forme of speech a continuation and increase of strength and glory so in the other he importeth a continuation of faith and a proceeding and growing therein to greater and stronger faith Thus doth Ciemens Alexandrinus construe it saying The Apostle seemeth to speake of a double faith but he speaketh rather of one receiuing increase and perfection k Theophyl in Rom. 1. Neque enim sat est priores fidem hanc excepisse sed erit etiam fidei huius ductu ad persectiorem credulitâ—tem progreâ—iâ—â—dum ad imâ—â—otu◠〈◊〉 〈◊〉 firmamentâ—â— quâ—nta 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For it is not enough saith Theophylact to receiue this faith at first but by the guiding of this faith we are to goe forward to more perfâ—ct beleefe euen to vnmoueable
nihilo inquit saluos faciet illos haud dubiuÌ„ qum iustos qui noÌ„ proprio merito sed Dei saluantur clementia He will saue them for nothing as who are saued not by their owne merit saith he but by the mercy of God For y Gregor Moral l. 8. c 9. Iusti perituros se absque ambiguitate praesciunt si remota pietate iudiceÌ„tur quia hoc ipsum quoque quòd iustè videmur viuâ—re culpa est si vitaÌ„ nostram cum iudicat hanc apud se diuina miserecordia non excusat iust men saith Gregory know before-hand that they shall perish without doubt if God set mercy aside in the iudging of them because euen that which seemeth our iust life is but sinne if Gods mercy when he iudgeth it doe not excuse the same Hitherto then it appeareth that I want no armour or weapons to fight against him yea who seeth not him rather to be a beggarly companion who taketh vpon him to contradict me vpon no other but only his owne word As for pouerty of spirit he sheweth his prophanenesse in iesting at it because Christ hath pronounced a blessing to it z Mat. 5. â— Blessed are the poore in spirit for theirs is the Kingdome of heauen But now before he giue ouer that text he will finde a weapon there to fight against me In the next verse saith he it is plainly shewed that God did grieuously punish all them who liued wickedly notwithstanding they held the right faith The wordes of that verse are these a Vers 18 The wrath of God is reueiled from heauen against all vngodlinesse and vnrighteousnesse of men which with-hold the truth in vnrighteousnesse Where it being manifest that the Apostles wordes haue reference to Gentiles and Heathens who had no knowledge of God but only by natures light the Apostle accusing them for suppressing and drowning euen that which they vnderstood or might vnderstand by the creation of the world I might question with what discretion it is that M. Bishop attributeth vnto them the holding of the right faith But not to trouble my selfe or the Reader further then is needfull I let that passe and looke to his inferences that he maketh out of those wordes Whence it followeth first saith he that men may haue a true faith without good workes Which though it haue no manner of sequele from the Apostles wordes there being nothing as I haue said which importeth the hauing or holding of true faith yet with great opportunity he mentioneth because he giueth me occasion to shew that though the righteousnesse of God be only from faith to faith yet that faith wherein this righteousnesse consisteth neuer is nor can be without due correspondence of good workes and godly life And to this belongeth that which the Apostle saith that b Rom. 3. 31. by faith we establish the law because we doe not by faith establish the law if we preach such a faith as may stand with the contempt of the law and wilfull neglect of the commandements of God Surely if faith may be without charity and it be by an after-supply of charity that wee haue the will to keepe Gods commandements then should not the Apostle say that by faith but rather by charity we establish the law But because without saith there is no charity and charity is the necessary sequele of the regeneration of faith therefore the Apostle rightly saith that by faith we establish the law as whereby we c Gal. 3. â—4 Ezech. 36. 26. 27 receiue the promise of the spirit of God the effect and d Gal. 5. 22. fruit whereof is charity whereby e Rom. 7. 22. we delight in the law of God as touching the inward man and are grieued at the remainder of carnall concupiscence whereby we are hindered that f Gal. 5. 17. we cannot doe the things that we would The faith which the Gospell teacheth is that and no other wherof we reade that g Acts 15. 9. by faith God purifieth our hearts which is called h Gal. 5. 6. faith working by loue of which St. Iohn saith i 1. John 3. 3. Euery one that hath this hope purgeth himselfe euen as he is pure k Ephes 3. 17. by which Saint Paul againe saith that Christ dwelleth in our hearts and l Rom. 8. 10. if Christ be in you saith he the body is dead as touching sinne but the spirit is life for righteousnesse sake As for that faith which is without workes it is by equiuocation only called faith as the picture of a man is called a man this being yeelded to custome of speech and to the conceipt of men who giue names oftentimes for semblance and shew where there wanteth the substance and truth of them To which purpose the wordes of Leo Bishop of Rome are very remarkeable m Leode Quadrages serm 7. Charitas robur fidei fides fortitudo est charitatis tunc verum nomen verus est fructus ambarum cum insolubilis manâ—t vtriusque coÌ„nexio Vbi enim non simul fuerint simu desunt quia inâ—icem sibi inuamâ—n lumen sunt donec desiderium credulitatis impleat remuneratio visionis incommutabilitèr videatur ametur quod nunc sine side non diligâ—tur sine dilectione non creditur Charity is the strength of faith and faith is the strength of charity and then is there the true name and the true fruit of both when there abideth an insâ—parable coniunction of them for where they are not both together they are both wanting because they are the helpe and light each of other vntill reward of seeing fulfill the desire of beleeuing and that be vnchangeably beholden and loued which now is neither loued without faith nor beleeued without loue Where we see a difference signified by Leo betwixt the true name of faith and that which is vulgarly termed faith so that though sometimes we speake of faith without workes applying the name of faith to the outward profession of faith as he himselfe also doth yet n Idem de Collect. eleemos serm 4. Multis quibus auserre non potuit fidem sustulit charitatem agro cordis ipsorum auaritiae râ—dicibus occupato spoliauit fructu operum quos non priuauit consâ—ssione labiorum the true name of faith is not appliable where there is not charity ioyned with it neither can there be true beleefe where there is no loue Hereto accordeth Gregor in Ezech. hom 22. Fidem Spem Charitatem â—tque operationeÌ„ quamdiu in hac vita viuimus aequales sibi esse apud nosmetipsos inuenimus c. Nam nunc quantum credimus tantum amamus quaÌ„tum amamus tantum de spe praesumimus De fide quoque operatione Ioannes Apostolus faâ—etur dicens Qui se dicit nosse Deum c. Notitia quippe Dei ad fide pertinet mandatorum custodia ad operationem Cùm ergò
viâ—tus tempus locus operandi suppetit tantò quis operatur quaÌ„tò Deum nouerat tantuÌ„ se nosse Deum indicat quantum pro Deo bona operatur c. Vnusquisque qui in hoc vitae exercitio versatur tantum credit quantum sperat amat tantum operatur quantum credit amat sperat also Gregory Bishop of Rome We finde saith he that faith hope charity and good workes so long as here we liue are equall in vs. For looke how much we beleeue so much also we loue and how much we loue so much we presume of hope Of faith and workes also St. Iohn confisseth saying He that saith he knoweth God and keepeth not his Commandements is a lyar For the knowledge of God appertaineth to faith the keeping of the Commandements to workes When therefore power and time and place of working serueth so much doth a man worke as he knoweth God and so much doth he shew himselfe to know God as he worketh good things for Gods sake To be short euery one saith he that is conuersant in this exercise of life beleeueth so much as he hopeth and loueth and looke how much he beleeueth hopeth loueth so much he worketh These wordes are plaine enough and yet the wordes of Sixtus the third if that bee his which they haue lately published vnder his name are somewhat more plaine p Sixt. 3. Epist de malis Doctor oper fidei c. Biblioth sanct Patrum tom 5. Intelligere noâ— norunt vbicunque fidei fructus non sit illâ—â— quoque nec ipsam fidem esse credendam Caeterùm quis prudens addubitet vbi fides sit illâ—â— esse â—â—morem vbi timor sit illic esse obedientiam vbi obedientia sit illiâ— esse iâ—stitiam sicut â— contâ—ario vbi iustitia non sit illic nec obedientiam nec timorem esse nec fidem Ita enim haec sibi inuicâ—m sociata atque connexa sunt vt diuisa penitus esse non possint Wheresoeuer is not the fruit of faith saith he it is not to be beleeued that there is faith What wise man doubteth but that where faith is there is also feare and where feare is there is obedience and where obedience is there is righteousnesse as on the contrary where righteousnesse is not there is neither obedience nor feare nor faith For so are these coupled and ioyned togither as that they cannot in any wise be diuided The collection from these testimonies is very manifest neither neede I to declare it but very plainly we see the ancient doctrine of the Church of Rome according with ours and condemning as we doe the Popish separation that now is made betwixt faith and workes Thus then M. Bishops first conclusion is fallen to the ground and as for the second it deserueth not to be stood vpon because it is no wonder that faith auailed them nought nor saued them from the wrath of God in whom it appeareth by that that hath beene said that there was no faith CHAP. IX That the iustification of man before God is the imputation of righteousnesse without workes ANSWERE TO THE EPISTLE THe Apostle in expresse termes affirmeth imputation of righteousnesse without vvorkes c. to Paul teacheth that eternall life c. W. BISHOP WE hold with the Apostle that workes be not the cause of the first iustification whereof he there treateth nor to deserue it though inspired with Gods grace they doe prepare vs and make vs fit to receiue the gift of iustification neither doe the Protestants wholly exclude vvorkes from this iustification when they doe require true repentance which consisteth of many good workes as necessary thereto We hold that iustice is increased by good workes which we call the second iustification against which the Apostle speaketh not a word but doth confirme it when he saith in the same Epistle Not the hearers of Rom. 2. vers 13. the law are iust with God but the doers of the law shall bee iustified Marke how by doing of the law which is by doing good workes men are iustified with God and not only declared iust before men as the Protestants glose the matter Now touching imputation of See the place Rom. 4. vers 6. righteousnesse the Apostle speaketh not like a Protestant of the outward imputation of Christs iustice to vs but of inherent iustice to wit of faith which worketh by charity which are qualities powred into our hearts Rom. 6. by the holy Ghost so that there is only a bare sound of wordes for the Protestants the true substance of the Text making wholly for the Catholikes R. ABBOT CVrsed is the glosse they say that corrupteth the Text but more accursed is the glosse which to corrupt the text dissembleth and concealeth the wordes of it I set downe the imputation of righteousnesse without works all in a speciall letter as the wordes of the Apostle M. Bishop in that speciall letter setteth downe imputation of righteousnesse and no more but without workes he addeth in the common letter as if they were mine only and not the Apostles wordes knowing that his deuoted Reader who hee knew would not looke into the Text it selfe should hereby faile to see both the force of the words and the simplenesse of his answere And with the like fraud it is that in the margent of his answere he setteth downe see the place Rom. 4. vers 6. as to insinuate to his Reader that if he see the place he shall there see somewhat for his turne whereas hee knoweth that his Catacatholikes for whose sakes hee writeth to keepe his credit with them would hold it sacriledge for them to goe about to see the place for feare least the handling of the new Testament should make them turne Protestants neither durst hee set downe the wordes himselfe least they should euen by this text grow to suspicion of his dealing with them But I will doe that for him which he himselfe durst not doe the words of the Apostle being these a Rom. 4. 5. 6. To him that worketh not that is saith Photius b Phot. apud Oecumen in Rom. 4. Ei qui ab operibus siduciam non habet to him who hath no confidence by workes but beleeueth in him that iustifieth the vngodly his faith is counted for righteousnesse euen as Dauid pronounceth the blessednesse of the man to whom the Lord imputeth righteousnesse without workes Blessed are they whose iniquities are forgiuen and whose sinnes are couered Blessed is the man to whom the Lord imputeth not sinne In which wordes wee see how the Apostle affirmeth accordingly as I said an imputation of righteousnesse without workes which he expresseth to be the reputing of faith for righteousnesse for that thereby we obtaine remission and forgiuenesse of sinnes To this M Bishop answereth that they hold with the Apostle that workes be not the cause of the first iustification nor doe deserue it though inspired
with Gods grace they doe prepare vs and make vs fit to receiue the gift of iustification Where I wish it first to be noted how he maketh workes before the first iustification to be inspired with Gods grace whereas they hold the first iustification to be the first infusion of the grace of God Now they hold workes before the first iustification not to be properly meritorious and yet that workes proceeding from Gods grace are properly dâ—sertfull and meritorious so as that we are come to haue grace before grace and workes meritorious before they be meritorious and I know not what for what the painter list that must stand vpon the wall But to let this passe his answere to the place is otherwise idle and impertinent for though he c See of Iustification sect 21. tell vs which yet he telleth vs falsly and against himselfe that workes be not the cause of the first iustification nor doe deserue it yet he doth not tell vs that either the first or the second iustification is the imputation of righteousnesse without workes which is the thing by the Apostle spoken of For in the imputation of righteousnesse without workes what is it that is reputed for righteousnesse Faith saith the Apostle is reputed for righteousnesse Tell vs then M. Bishop is faith with you reputed for righteousnesse without workes Spit out man and tell vs whether in your first or second iustification you hold that a man for his faith is reputed righteous without workes This the Apostle teacheth and doe you teach the same No forsooth saith he I dare not say so though the Apostle taught the Romans so when they were nouices in the faith yet that now serueth not our turne Consider it well gentle Reader and thou shalt see that his answere is a meere mockery and giueth no satisfaction to the point And that it may appeare further so to be it is to be noted how the Apostle bringeth Dauid for a witnesse of that he saith who hauing beene long a faithfull and iustified man that M. Bishop may haue no shift by his pretense of the first iustification yet still out of his owne present occasioned experience and feeling pronounceth as the Apostle saith the blessednesse of the man to whom the Lord imputeth righteousnesse without works He was in great distresse and affliction of bodily sicknesse and in that misery he lay vntill God had throughly humbled him and brought him to true and faithfull acknowledgement and confession of his sinne Vpon this confession and repentance God remitteth the sinne and mercifully releaseth him from the grieuous punishment that had lien vpon him and hereupon hee breaketh out into those wordes which the Apostle citeth e Psal 32. 1. Blessed are they whose iniquities are forgiuen and whose sinnes are couered blessed is the man to whom the Lord imputeth no sinne Now therefore to speake of a man in the state of grace as Dauid was this is his blisse euen the forgiuenesse of his sinnes which is through faith the imputation of righteousnesse without workes And for further confirmation hereof Dauid hauing so spoken of himselfe addeth in generall f Vers 6. For this shall euery holy man make his prayer vnto thee For this that is as Austin saith g August in Psal 31. Pro qua hac Pro ipsa vema peccatorum for the forgiuenesse of sinnes And if the forgiuenesse of sinnes be as the Apostle expoundeth it the imputation of righteousnesse without workes then thâ— prayer of euery holy man of euery one that is godly is this that not hauing workes whereby to be iustified he may by faith in Christ be reputed righteous and accepted in the sight of God Here we haue M. Bishop fast tyed neither is there any way for him to breake loose because by comparing the Prophets wordes and the Apostles application thereof we finde that the holy or godly man looketh for blisse by imputation of righteousnesse without workes Euen the holy man prayeth with Dauid a holy man h Psal 143. 2. Enter not into iudgement with thy seruant O Lord for in thy sight no man liuing shall be found iust and therefore prayeth againe as Dauid by the exposition of the Apostle hath taught the holy man to pray that faith may be counted to him for righteousnesse that the Lord will impute to him righteousnesse without workes Of this imputation of righteousnesse without workes St. Austin saith i August Retract l. 1. c. 19. Omnia mandata facta deputantur quando quicquid non sit ignoscitur All the commandements of God are reputed as done when that is pardoned which is not done And againe k IdeÌ„ in Psal 118. Conc. 3. In via sideâ— pro non peccantibus habentur quâ—bus peccata non imputantur In the way of faith they are reckoned for no sinners and therefore are reputed iust who haue not their sinnes imputed vnto them Thus Bernard saith that l Bernard in Cant. serm 22. Iustitia in absolutione peccatorum Christ is made vnto vs righteousnesse in the forgiuenesse of our sinnes and that m Ibid. ser 23. Hominis iustitâ—â— indulgentâ—a Dei. Gods pardon is mans righteousnesse To the like purpose it is that Ambrose saith n Ambros in Psal 118. ser 7. Potest pâ—â—â—atâ—r hoâ— ipso iustus esse qâ—â—a accusator est â—â—i A sinner may euen hereby be iust for that he is the accuser of himselfe And so saith Gregory Bishop of Rome o Gregor in Ezech. hom 7. Iustus aduocatus noster iustâ—s nos dâ—fendet â—â— iudicio quia 〈◊〉 ipsos cognosâ—â—mus accusamus iniustes Non ergò in sâ—etibus non in actibus nostris sed in aduocati nostri allegatione considamus Our iust Aduocate will in iudgement defend vs for iust because we know and accuse our selues to be vniust and therefore let vs not put confidence in our teares or in our workes but in our Aduocates allegation or intercession for vs. If as touching workes we know and confesse our selues to be vniust and yet notwithstanding be defended in iudgement to be iust what can our iustice be but the imputation of iustice without workes Against this M. Bishop alleageth that we doe not wholly exclude workes from iustification because we require true repentance which containeth many good workes as necessary thereto But of this he hath receiued answere p Of Iustification sect 25. before that repentance doth only make the subiect capable of iustification but is it selfe no part or cause thereof that it is as the feeling and paine of a wound or sore which causeth to seeke the medicine for cure and ease but it selfe healeth not that it is as hunger and thirst which feede not the body but prouoke the seeking of the meate whereby it is fed The penitent man touched in conscience with the guilt of sinne and seeing thereby the misery that lyeth vpon him by Gods anger and indignation denounced against the same
and subiect to perish if God deale seuerely and strictly with vs if holy men acknowledge and confesse according to truth that they haue nothing to presume of in their owne merits but that they trust only to Gods mercy if amidst our good workes it be by humble prayer and request that wee obtaine the eternall reward where is that worthinesse of workes which M. Bishop pleadeth for and what cause hath he to be angry that we say by the Apostles wordes that our good workes are not worthy of the glory that is to come Or if he will needes be angry let him be angry with Ambrose though not a member yet a neighbour of the Church of Rome who plainly expoundeth the Apostles meaning to be this that k Ambros Epist 22. Vt hortetur ad passionè adiungit quia omnia quae patimur minora sunt indigna quorum pro laboribus tanta rependatur futurorum merces benorum c. all the things that we suffer are too little and vnworthy that for the paines and labours thereof so great reward of future good things should be rendered vnto vs. Which being so we see how vainly M. Bishop dealeth to tell vs a tale how our workes attaine to so great worthinesse when as there is no such worthinesse to be found in them We receiue this dignity saith he by being made members of Christ and by the vertue of Gods grace wherewith our workes are wrought and by the promise of God Where it is wholly idle and impertinent that he mentioneth the promise of God for what hath the promise of God to doe with the merit of man God bindeth himselfe by promise where there is no merit nor any thing whereof to merit yea where there are demerits to giue him cause to forbeare from promising Thus saith St. Austin l August in Psal 109. Quicquid promisit indignis promisit vt noÌ„ quasi operibus merces promitteretur sed gratia à nomine suo gratis daretur quia hoc ipsum quòd iustè viuit in quaÌ„tum homo poâ—est iustè viuere non meriti humani sed beneficij est diuini Whatsoeuer God promised he promised to vs being vnworthy that it might not be promised as a reward to works but being by name grace might accordingly be freely giuen because to liue iustly so farre as man can liue iustly is not a matter of mans merit but of the gift of God And of this promise of God he saith againe that m IdeÌ„ in psal 88. Non secunduÌ„ merita nostra sed secundum miserecordiam illius firma est promissio it is sure not according to our merits but according to his owne mercy Why then doth M. Bishop goe about to build the merit of man vpon the promise of God which is only his free and voluntary mercy As for the grace of God giuen vnto vs by being members of Christ true it is that all our vertue and goodnesse proceedeth therefrom but to say nothing that man cannot be said to merit by that that is the worke of God so farre are we from hauing the iustice of God hereby bound vnto vs in respect of our worthinesse as that God hath rather hereby occasion of quarrell against vs for disgracing those gifts whereby he hath graced vs and for blemishing and staining with our corruptions those good workes which he hath vouchsafed to doe by vs. For as the clearest water hauing a troublesome passage through a muddy and vnwholsome ground contracteth and gathereth the corruption and filth thereof euen so the grace of God hauing a troubled passage through the corrupt nature of man which is continually casting vp the mire and dirt of noisome and sinnefull motions and desires gathereth thereof a soile and filth by reason whereof there proceedeth nothing from man that is not corrupted and defiled Thus Hilary teacheth and is therein approued by Austin that n Hilar. apud August cont Iulian. lib. 2. Memores coÌ„scij corpora nostra vitioruÌ„ omnium esse materieÌ„ pro qua nihil in nobis mundum nihil innocens obtinemus we are to remember that our bodies are the matter of all vices by meanes whereof wee haue nothing in vs innocent nothing cleane o Greg. Mor. l. 1. c. 17. Quid est quod in hac vita sine quauis tenuissimi contagij inquinatione peragatur What is there saith Gregory that can be done in this life without some defilement of secret contagion And againe p Ibid. l. 31. c. 5 Elâ—cti quâ—mdiu in hac vita sunt sine quaÌ„tulocunque culpae contagio esse non possunt The elect so long as they are in this life cannot be without some contagion of sinne Yea q Ibid. l. 32. c. 4 Nullus in hac vita ita perfectus est vt quamlibet Deo deuotus sit inter ipsa quantumcunque pia vota non peccet there is none so perfect in this life saith he howsoeuer deuoted vnto God as that he sinneth not amidst his most holy and religious desires To be short r Ibid. l. 35. c. 16. Si de his diuinitùs districtè discutimur quis inter isâ—a remanet salutis locus quando mala nostra pura malâ— sunt bona quae nos â—abere credimus pura bona esse nequaquam possunt if God doe narrowly sift our doings what place is there left for saluation when as our euill doings are meerely euill but the good things which we beleeue we haue cannot be purely good If our good workes cannot be purely good if all that we doe be polluted and defiled with the contagion of sinne and in all that proceedeth from vs there be found vncleannesse if God by the eye of his seuere iudgement doe strictly view and behold the same then cannot any good workes of ours be truly said to be worthy of the heauenly glory yea they make vs rather obnoxious to censure and punishment if God doe not mercifully remit the defaults of them Neither doe the places by M. Bishop alleaged proue any thing contrary to that we say The first saith only Å¿ 2. Thess 1. 5. That yee may be counted worthy of the Kingdome of God and it is one thing to be worthy in Gods account and acceptation which all the faithfull are in Christ another thing to be worthy by merit and perfection which no man can be Of the former St. Bernard saith t Bernard in dedicat Eccles ser 5 Nos sumus sed ipsius dignatione non dignitale nostra c. Nec dignatio locum habet vbi 〈…〉 rit praesumptiâ— dignitatis We are but it is by Gods dignation or vouchsafing vs aâ— worthy not by our dignity or worthinesse Yea dignation or vouchsafing hath no place saith he where there is a presumption of dignity or worth Of the latter Chrysostome saith u Chrysost ad Coloss homil 2. Nemo talem vitae conuersationem ostendit vt regno dignus esse
loue the Lord thy God with all thy heart with all thy minde with all thy soule with all thy strength But d August de perfect iustitiae Rat. 17. Cum est adhac aliquid conâ—up sâ—â—aâ—ie carnalis quod vel continendo sraenetur non omnimodo ex tota anima dâ—ligitur Dens Noâ— enâ—m taro sine anâ—ma concupâ—sâ—â—t quauis caro concupâ—ctre dicatur quia carnaliter anima concupiscâ—t so long as there is any carnall concupiscence saith Austin which by temperancy or continency is to be refrained God is not perfectly loued with all the soule For the flesh lusteth not without the soule though therefore the flesh is said to lust because the soule lusteth according to the flesh It followeth therefore that so long as there remaineth any concupiscence of the flesh so long there is not that loue which is the fulfilling of the law But so long as here we liue there is found in vs the concupiscence of the flesh Therefore so long as here wee liue wee neuer attaine to the fulfilling of the law and therefore cannot be iustified thereby Neither doth the Apostle in the place by M. Bishop alleaged intend any thing concerning iustification but speaketh of fulfilling the law according to the modell of humane life and conuersation wherein we set the law before vs as the rule of our life and the marke whereat we aâ—me and whereto we tend to which we approch so much the nearer by how much the more we abound in loue though we neuer attaine so sarre as to be iustified thereby In the next place he againe opposeth against the certainty of saluation citing the words of the Apostle e Rom. 11. 20. Thou standest by faith be not high minded but feare c. Which text he hath cited f Chapt. 12. a little before and hath there had answere of it and therefore I omit it here To thâ—s he addeth another like a two edged sword cutting two waies at once The Apostle saith g Phil. 2. 12. Worke your saluation with feare and trembling Marke saith he how two points of the Protestants doctrine be wounded in one sentence and two of ours confirmed But it is neither so nor so the place neither hurteth vs nor helpeth him We must worke our saluation saith he it comes not then by faith only But that followeth not for it doth come by faith only and yet we must worke our owne saluation The title and right of saluation commeth by faith only but we must worke to our selues the possession of it our good workes being as St. Bernard saith h Bernard de Grat. lib. Arbit in sine Si propriè appellentur ea quae dicimus nostra merita via sunt regni non causa regnandi the way to the Kingdome though not the cause for which we obtaine the Kingdome i Ephes 2. 8. By grace we are saued through faith not of our selues it is the gift of God not of works lest any man should boast and yet k Vers 10. we are his workmanship created in Christ Iesus vnto good workes which he hath prepared for vs to walke in so to bring vs to the fruition of that saluation which by faith only he hath giuen vs freely for Christs sake As we are said l Acts 2. 40. to saue our selues so are we said to worke our saluation not for doing any thing by vertue whereof we are saued but for embracing the meanes and following the course whereby God hath ordained to giue effect and way to that saluation which Christ only hath purchased for vs. And thus our saluation is said m 2. Cor. 1. 6. to be wrought in the enduring of afflictions not for that afflictions haue any power to saue vs but because God hauing of his owne mercy in Iesus Christ appointed vs to be n 1. Pet. 2. 5. liuely stones for the building of his spirituall Temple vseth afflictions as his axe whereby to hew vs and square vs and fit vs to be laied in this building and o Col. 1. 12. maketh vs meete as the Apostle speaketh to be partakers of inheritance with the Saints in light To be short the Apostles intention is plaine to exhort the Philippians and by them vs that being entred into the state and way of saluation by faith in Iesus Christ wee goe on forward and continue constant in our way till God by his mercy bring vs to bee partakers thereof euen as if hee had said accordingly as wee translate make an end of your saluation in feare and trembling But if with feare and trembling we are not then saith M. Bishop assured of it before hand by the certainty of faith which excludeth all feare and doubt of it Which foolish paradoxe runneth strongly in his head a conceipt he hath gotten and his bable he will not leaue for the tower of London Faith saith he excludeth all feare and doubt But who knoweth not that there is greater faith and lesser faith and that the greater faith is the lesse there is of feare and doubt but yet all manner of faith excludeth not all feare and doubt If hee scorne to learne of mee let Gregory Bishop of Rome be Master in this behalfe both to him and me p Greg. Mor. lib. 22. cap. 14. Fides ipsa quae ad bona alia capessenda nos imbuit plerunque in exordijs suis nutat solida est tam certissimè habetur tamen de eius siducia adhuc sub dubitatione trepidatur Pars namque eius priùs accipitur vt in nobis postmodum perfectè compleatur Faith saith he which seasoneth vs to the receiuing of other graces commonly in the beginnings thereof is both wauering and sound wee already most certainly haue it and yet of the assurance thereof we feare and doubt for we first receiue a part of it that it may be afterwards perfectly fulfilled in vs. He bringeth for example hereof the poore man in the Gospell to whom Christ said q Mar. 9. 23. 24. If thou canst beleeue all things are possible to him that beleeueth and he answered Lord I beleeue helpe my vnbeliefe r Ibid. Vno codemque tempore clamabat se ctia credere adhuc ex incredulitate dubitare At one and the same time saith he he cryed that he did beleeue and yet did still doubt by vnbeliefe Å¿ IdeÌ„ in Ezech. hom 15. Vno codemque tempore is qui necdum perfecte crediderat simul credâ—bat merâ—duâ—us erat At one and the same time saith he in another place hee which did not perfectly beleeue did both beleeue and was also vnbeleeuing And yet againe in another place he saith It often falleth out that faith now is growing in the minde and yet by doubting it languisheth in some part that certainty of sound faith strengtheneth one and the same minde which notwithstanding the winde of doubtfulnesse shaketh by some mutability of vnbeliefe As
vnto the children of Israel and as it were confined within the limits of one land and countrey wherefore it could not be called Catholike and Vniuersall R. ABBOT MAster Bishop is fouly ouerseene to make it a question here what time it was that the Church beganne to be called Catholike it being sufficient to my purpose that the Church before the time of Christ albeit it were not then called Catholike yet was a part of that Church which hath beene so called since the time of Christ euen as the arme which comming first out of the wombe beareth not the name of the child and yet is a part of the child which is afterwards called by that name Therefore St. Austin diuiding mankinde into a Aug. in psal 61. Vna ciuitas vna ciuitas Babylonia vna Hierusalem vna Illa rege Diabolo ista rege Christo c. Illa incepit à Cain haec ab Abel two Cities the one vnder the Diuell as King thereof the other vnder Christ the one Babylon the other Ierusalem b Heb. 12. 22. the heauenly Ierusalem c Gal. 4. 26. Ierusalem which is aboue which is the Mother of vs all beginneth Ierusalem at Abel as he doth Babylon at Cain and maketh d Aug. in psal 86. Ciuis inde Propheta ciuis inde Apostolus the Prophets as well as the Apostles cittizens thereof and by another similitude calleth the Christian Church e Idem in psal 79. Quid est expectandii secundae vincae in mò eidem vineae ipsa est enim non enim altera est one and the same vineyard with the Church of the Iewes And if M. Bishop will not learne this of Austin let him learne it of Gregory Bishop of Rome saying that God f Gregor in Euang hom 19. Habet vineam vniuersalem scilicet Ecclesiam quae ab Abel â—usto vsque ad vltimum electum qui in fine mundi nasciturus est quot sanctos pretulit quasi tot palmitâ—s misit hath his vineyard euen the vniuersall Church which yeeldeth so many branches as it bringeth forth Saints from righteous Abel vnto the last Elect that shall be borne in the end of the world and againe that g Idem in Ezech hom 15. Vna est Ecclesia electorum praecedentium atque sequentium there is but one Church of the Elect both before and since the time of Christ Or if he be loth to turne so great a volume as Gregories workes let him looke into their owne Roman Catechisme where he shall finde that it is one cause why the Church is called h Catechism Roman part 1. cap. 10. sect 16. Praeterea omnes fideles qui ab Adam in hunc vsque diem suerant quiâ—e futuri sunt quamdiu mundus durabit veram fiâ—em profitentes ad eandem Ecclâ—siam pertinent Catholike because all the faithfull who haue beene from Adam till this day and shall be to the worlds end professing the true faith doe belong vnto it What hath M. Bishop beene so long a Doctor of Diuinity and yet doth he not know that the Catholike Church though it were not called Catholike till after the comming of Christ yet now is vnderstood to contayne all the faithfull from the beginning to the end Vndoubtedly he knew it well enough but my collection galled him and he saw there was no way but by cauilling to make shew to shift it of But if he did not let him haue wit to learne it now and let him take my words accordingly that as of the Catholike Church from the beginning to the end there is but one body euen as one Lord one God and Father of all so there is also but one spirit which quickneth that one body and i Ephes 4. 4. one faith whereby we are all partakers of that spirit both which the Apostle ioyneth togither when of the faithfull both of the old and new Testament he saith that they haue k 2. Cor. 4. 13. the same spirit of faith Of this one spirit Gregory saith that l Greg. in psal 5. Poenitent Sicut est vna anima quae diuersa corporis membra viuisicat ita totam simul EcclesiaÌ„ vnus spiritus sanctus vegetat illustrat as it is but one soule which quickneth the diuers members of the body so one holy spirit giueth life and light to the whole Church Whether we respect them that were before the incarnation of Christ or them that come after they both make but one body and therefore the holy Ghost as the soule is but one and the same to both So of faith Gregory telleth vs that m Gregor in Ezech. hom 16 â—adé sides â—pes charitas in antiquis patribus quae in nouis Doctoribus fuit in the old Fathers was the same faith hope and charity as in the new teachers namely the Apostles and the rest So likewise Leo Bishop of Rome saith that n Leo in Natluit Dom. ser 3. Fides qua viuimus nulla fuit aetate diuersa the faith whereby we liue was neuer different in any age but o IdeÌ„ de Pass Dom. serm 14. Vna fides iustificat vniuersoruÌ„ temporuÌ„ sanctos one faith saith he iustifieth the Saints of all times p Aug in Ioan. tract 45. Tempora variata sut non fides c. In diuersis signis eadem fides There is difference of the times saith Austin but not of the faith in diuersity of signes there is the same faith q Idem Epist 89. Sacramenta variata sunt vt alia essent in veteri Testamento alia in nouo cùm fides varia non sit sed vna sit The Sacraments are altered one sort in the old Testament other in the new whereas faith is not diuers but one still Now though the signes and Sacraments were diuers yet because there was the same faith and the same spirit therefore the effects of faith and of the spirit were the same so that what we receiue spiritually in Baptisme and the Lords Supper they also though in other Sacraments receiued the same so that they were spiritually baptized they did eate the flesh of Christ and drinke his bloud as well as we as was before intimated in my answere and M. Bishop giueth occasion to declare further in the next section Of the originall of the name Catholike and Catholikes I haue spoken before that that may suffice and though M. Bishop haue drawen it in it is impertinent here to stand vpon it W. BISHOP §. 2. ANd M. Abbot was greatly deceiued or else goeth about to deceiue others when for proofe of communicating with the Catholike Church hee recoileth backe vnto the beginning of the world Why did he not rather shew that their new Gospell flourished in all Countries assoone as the Christian faith was planted and that it hath continued in all ages since the Apostles dayes vntill our time that had beene to haue spoken directly to the purpose
which he seldome vseth But hee saw that to bee a worke too hard for Hercules and therefore to delude his Reader and to leade him from the matter he flieth vp to the old farne-daies of Abel Noe Abraham c. as though they had reuealed vnto them all those particular points of faith which Christ taught his Apostles and the same religion and manner of worshipping God that wee Christians haue which is flatly opposite to the doctrine of S. Paul who testifieth That the mistery of Christ vnto Ephes 3. vers 4. other generations was not knowne vnto the sonnes of men as now it is reuealed vnto his holy Apostles and Prophets in the spirit Those ancient Patriarkes as men looking a farre off at the dayes of Hebr. 11. v. 13. Christ the light of the world did not discouer so distinctly the mysteries of the Christian faith as the Apostles who were * Ioh. 6. v. 45. taught by his owne mouth and made to know a Ioh 15. v. 15. all his Fathers secrets and had b Rom. 8. v 23. the first fruits of the spirit in best sort to vnderstand them and carry them away To be short our Sauiour hath decided this question and saith in expresse words Many Prophets and iust men haue Math. 13. v. 17. desired to see the things that you see and haue not seene them and to heare the things that you heare and haue not heard them Obserue then how absurdly M. Abbot behaueth himselfe in this matter First he vseth tergiuersation in leaping so farre backe from the point of the question seeking communion with the Catholike Church some thousands of yeares before there was any Church Catholike Secondly in auouching the ancient founders of the first world to haue beleeued clearly and particularly all the articles of faith that we beleeue or else why doth he conclude that the Roman faith is not Catholike because in that old and hoare-headed world some branches of their faith were not sprong vp and of full growth They did not saith he worship Idols and Images they did not pray to Saints c. But good Sir did they beleeue that all their children were to be baptised and that all persons of riper yeares among them were to receiue the holy Sacrament of Christs body yea can M. Abbot demonstrate that they had perfect faith of the most holy and blessed Trinity beleeuing distinctly in three Persons and one God or that the Redeemer of the world Christ Iesus was to be perfect God and perfect Man the nature of man in him subsisting without the proper person of man in the second person of the Trinity which are the most high misteries of our Christian faith I am not ignorant that albeit those ancient Patriarkes and Prophets had not cleare and distinct knowledge of many articles which we are bound to beleeue yet they beleeued some few of them in particular and had a certaine confuse and darke conceit by figures and tipes of most of the rest R. ABBOT I Was neither deceiued my selfe M. Bishop neither did I goe about to deceiue others the case being so plaine as that a man of vnderstanding cannot easily be deceiued therein If the Catholike Church be but one from the beginning to the end and of this Church from the beginning to the end there be but one faith as hath beene shewed who is so blind as that he seeth not that the Catholike faith now must be the same with the faith of all the Patriarchs and Fathers since the world beganne It was not Catholike then because it was peculiar only to some few whom God enlightened or to one only nation which he specially selected but it was the very same which afterwards became Catholike by being preached and spred ouer the whole world Now then most cleare it is that if our faith be the same with the faith of Abel of Enoch of Abraham and the rest of those times then our faith is the Catholike faith euen the faith which the Apostles preached through the world and if the faith of Popery be not the same then is Popery falsly termed the Catholike faith M. Bishop blameth me for recoiling to the beginning of the world and telleth me what it is that I should haue proued when by recoiling if I must so call it to the beginning of the world I proue that which he requireth howsoeuer he vnder pretence of calling for proofe would make his Reader beleeue that he seeth no proofe But he well enough seeth the worke too hard for Hercules as he calleth it by this proofe very readily dispatched for if there be but one faith of the Church from the beginning to the end and our faith be that which was in the beginning then is our faith that which was spred ouer the world and shall continue to the end As though saith he they had reuealed vnto them all those particular points of faith which Christ taught his Apostles and the same religion and manner of worshipping God that wee Christians haue I answere him that all particular points of faith were reuealed vnto them but not all circumstances of all particular points nor so clearly as to vs and the same religion and manner of worshipping God in substance was deliuered vnto them though in outward rites and ceremonies we differ from them Christ was a Apoc. 13. 8. the Lambe slaine from the beginning of the world b Aug. Epist â— ChristuÌ„ DeuÌ„ in carne venturum morituruÌ„ resurrecturum in coelum ascensuruÌ„ c. inque illo remissionem peccatorum salutemque aeternam credentibus futuram esse omnia gentis illius promissa omnes prophetiae Sacerdotia Sacrisicia templâ— cuncâ—a omninò Sacramenta sonuerunt All the promises of that time saith St. Austin all the Prophecies the Priest-hood the Sacrifices the Temple and all the Sacraments did tell them that Christ should come God in the flesh that he should die that he should rise againe and ascend into heauen and that all that beleeue should haue remission of sinnes in him These are particular points of faith and these they beleeued albeit the manner and circumstances of the Birth the Life Death Resurrection and Ascension of Christ were not reueiled vnto them as they are in the Gospell liuely described and set forth to vs. For as in the first draught of the painter there is to be discerned the whole feature proportion and parts of the body which he hath in hand to paint which remaine afterwards by filling and garnishing to bee brought to full and perfect forme so the whole frame of Christian faith was in the beginning made knowen to the Patriarchs and Fathers of the first world though the same remained more and more clearly to be reueiled vntill by the comming of Christ it should receiue full and perfect light It skilleth not therefore which he saith that those ancient Patriarchs did not so distinctly discouer the mysteries of Christian faith as the Apostles
Ecclesiasticall as the King of Scots did he well knoweth they durst not As for his other tales that the country was poore and could not spare money for which the Legate came and that the charges of entertainment of such a state would be ouer great they are his owne skiruy deuices the storie mentioneth no such thing and we know the Popes authority where it is acknowledged is not wont to be put off with such slender excuses He then that considereth what I haue alleaged and what he hath answered will easily see that I said truly of them and that there is no cause to returne it vpon me They care not indeede what they say or write so that it may carry a magnificall and braue shew to dazell the eyes of them that are not acquainted with their lewd and naughty dealing THere followed here M. Bishops answere to my sharpe taxation of him for vpbraiding the Kings Maiestie with misfortune in his breeding and bringing vp which for that it concerneth no matter of controuersie I haue left to be touched otherwhere amongst other matters of like nature and proceede to that that followeth for the sixt Chapter CHAP. VI. That the reasons of Popery where there is not a minde preiudicate are not vrgent or forcible and that M. Bishop was iustly censured for that in repeating a rule deliuered by the Kings Maiesty for iudgement of true religion hee left out some wordes thereof ANSWERE TO THE EPISTLE YOu talke M. Bishop of many vrgent and forcible reasons but you talke as c. to VVe hope you will not deny c. W. BISHOP TRue there is no hast indeede for M. Abbot comes faire and soft to the matter What a number of idle vaunting wordes and vaine repetitions be here as though any iuditious man were to be perswaded by bare wordes and voluntary supposals before hee see any proofe Sir I doubt not but the indifferent Reader will suspend his iudgement and deeme nere the worse of my writing for your empty censure till he see good reason to the contrary Sure I am that some Catholikes hauing read your booke doe like much the better of mine and esteeme yours a very fond peece of worke full of babble lies and foule wordes voide of sound proofes and farre from common ciuility Who are more circumspect then you your selues to keepe your followers from reading our bookes who first imprison any that will helpe to print them then set fines on all their heads that shall keep them and make very diligent search after them so that all these common wordes may most truly be returned vpon your selfe Mutato nomine de te narratur fabula You note that I subtilly left out of his Maiesties speech from Christ her Lord and head but shew no cause why and no maruaile for none indeede can be shewed they are needlesse wordes as being comprehended in the former For if the Church of Rome departed not from her selfe when shee was in her most-flourishing and best estate shee cannot depart from Christ her Lord and head wherefore to note this for a subtle tricke giueth the Reader cause to note you for a wrangler and one that is very captious where no cause is offered M. Abbot comes at length to my first reason and goeth about to disproue it thus R. ABBOT HOwsoeuer I seeme to M. Bishop to come faire and soft to the matter I make no doubt but he would haue beene very well contented that I should haue made lesse hast His vpbraiding me with idle vaunting wordes and vaine repetitions with bare wordes and voluntary suppâ—sals seemeth to me no strange thing because he knoweth it to be for his behoofe that all that I haue written be so accounted But euery man can conceiue that he is no fit man to be iudge of my writings He hath a web in his eye that troubleth his sight so as that nothing seemeth streight to him but that that is crooked What reason and proofe I haue brought for that that I say and whether my censure of him be right or wrong it resteth with the iudicious and indifferent Reader duely to consider and then to pronounce accordingly But the lest is in that that followeth Sure I am saith he that some Catholikes hauing read your booke doe like much the better of mine And doe they so indeede M. Bishop Happy man are you then and neede no longer care where you begge your bread You are certainly in the right if some Catholikes like better of your booke then they doe of mine But take heede M. Bishop that you be not deceiued by them It may be they doe but flatter you and to please you are content to say that which they do not thinke It may be they too much fauour you and you may remember what Seneca saith that a Senec. de Tranquill. animi Semper iudicio fauor officit fauour alwaies hindereth a man from iudging aright I told you before of the Prouerbe b Quisquis amat Ranam Ranam putat esse Dianam Who loues the frogge in filthy dike He thinks the frogge Diana-like As in the body so in the mind there is a corrupt disposition which maketh a man to like nothing but that that serueth for the further corrupting of him Yea and it may be they are like to children that thinke the bels sound whatsoeuer they fancy and therefore doe esteeme mine a very fond peece of worke full of babble and lyes and I know not what but yours on the other side a graue profound learned and super-learned booke But M. Bishop if they were not forestalled with preiudice and bewitched thereto with Romish inchantments surely they would see that your Epistle to the King is so farre from bringing those vrgent and forcible reasons which you pretend as that it consisteth wholly of meere cauils and calumniations such and so apparant as that you haue beene glad to let it goe because you saw it vnpossible to defend it Gladly would I know of those iudicious Readers of yours how well they like of your alleaging against vs the opinion of c See the Aduertisement concerning D. Bishops Reproofe sect 16. Proclus the Heretike You haue beene so hot and so confident in it as that hauing set forth the matter at large I would willingly heare of them whether they thinke you or me more worthy to be thrust into the Asses skinne To let passe many other matters you haue there tendered to the King diuers conclusions drawen from our doctrine within the compasse of a few lines Of that that we say that it is vnpossible in this state of mortality and corruption perfectly to fulfill the law you inferre d Epistle to the King sect 19. 20. Therefore it is in vaine to goe about it therefore it is vnpossible to haue charity therefore it is vnpossible to haue faith therefore it is vnpossible for a Protestant cleauing to the grounds of his owne religion to hope for any saluation Againe
of that that we say that the best worke of the righteous man is stained with sinne you conclude Therefore as good to leaue all vndone as to doe any therefore all men are bound vnder paine of damnation neuer to doe any good deede I doe but only name those worthy disputes of yours referring the Reader to their proper places to see further the absurd inconsequence and vanity of them I might goe along your questions of that part and put you in minde of a great number of such illations but I will content my selfe to name an argument or two in the last only To proue the worshipping of Images e Of Images sect 16. you alleage out of the Psalme Cast downe your selues before his foote-stoole and conclude that much more Images may be worshipped Againe to proue that the Arke was worshipped you tell vs First none but the high Priest might come into the place where it was and it was carried before the campe with great solemnity when they were to fight against the Philistines they had great confidence in the presence of the Arke the Bethshamites were slaine for looking into it Oza was smitten of God for touching it You propound first that by these things it is euident that the Arke was worshipped and when you haue set them downe as it were to make your selfe ridiculous you demand Doth not all this conuince in what reuerence the Arke was had Anone f Sect. 17. after for confirmation of the same point that Images are holy and to be reuerenced you alleage that the place where Moses stood was holy ground that daies were called holy and worshipfull that the Priests Vestiments were holy from which wee wonder how you should dreame to deriue that conclusion which you intend Some man will haply excuse the matter that being towards the end of your booke you had spent your wits and knew not well what you said which we would easily admit but that we see that hauing refreshed your wits againe your arguments in this booke are found to be of the same stampe I require example out of the old Testament for the worshipping of Images and you answere that g Chap. 4. §. 3. the hauing of them in the Tabernacle and the Temple where it was neuer thought lawfull to set vp the Image of a man but only the Cheâ—ubins to vs vnknowen what they were and the pictures of Lyons and Buls and Palme trees and Flowers for garnishing the house and the sentence of the Psalmist Adore yee his foote-stoole and many such places and resemblances doe very strongly argue that Images are to be worshipped To proue the profession of Monkery amongst the Iewes you tell vs out of Iosephus of the Essees that were amongst them who with the Pharisees and Sadducees as I haue shewed were no other but Iewish Heretikes For example of Pilgrimages to Relikes and dead mens bones you answer vs that all the males amongst the Iewes were bound by the law to goe thrise in the yeare to the Temple of God at Ierusalem To make good that you may lawfully pray to haue your sinnes forgiuen by the bloud of Thomas Becket and by the same bloud to be brought to heauen you alleage that in the Psalme it is said h Ibid. §. 5. Lord remember Dauid and all his trouble To shew that St. Paul speaketh of the Masse you tell vs hereafter that i 1. Tim. 2. 1. he desireth that obsecrations prayers postulations thanks-giuings be made for all men What M. Bishop doe your iudicious Catholikes of whom you speake tell you that they like well of these proofes of yours And may not we then thinke that both you and they haue drunke of a spiced or rather an inchanted cup that will take such wilfull and affected Sophistications to be very vrgent and forcible reasons Surely M. Bishop with as much wit as you haue told vs here that some Catholikes like better of your booke then they doe of mine I might also tell you that many Protestants hauing seene these your collections and our solutions doe pitty your Catholikes that suffer themselues to be gulled and deluded with such reasonlesse reasons as before I affirmed them to be Yea so reasonlesse are they that when we haue shewed by answere how little reason there is in them we neuer doubt to commit them to the sight of all men And whereas you aske who are more circumspect then we are to keepe our followers from the reading of your bookes I aske of you what cause you your selfe haue to complaine in that behalfe Surely your bookes haue beene very openly and commonly sold and whereas you say that we imprison any that will helpe to print them you see your owne bookes printed for you and free for all men to buy that are desirous of them How many other of your books are there in the same sort common to the view of all men and by vs made common our care only being not to suffer poison to goe freely abroad without a preseruatiue therfore hauing ioyned answer to them we leaue euery one that list to reade at his liberty to iudge of both It would goe amisse with you M. Bishop if our books had that free passage amongst you that yours haue amongst vs. Your Kingdome would soone goe downe euen in Italie and Spaine if your men had liberty to reade our answeres togither with your books The last part of this passage concerneth his deliuery of a speech vttered by his Maiesty at the conference at Hampton Court That no Church ought further to separate it selfe from the Church of Rome in doctrine and ceremonie then shee hath departed from her selfe when shee was in her flourishing and best estate and from Christ her Lord and head In the rehearsall whereof I note him that subtilly he left out the last wordes And from Christ her Lord and head He telleth me that I shew no cause why I doe so and that indeede none can be shewed because they are needlesse wordes and comprehended in the former But we suppose that he needeth more vnderstanding that conceiueth those wordes to be needlesse which are no otherwise comprehended in the former then as the former are expounded by them For although in right meaning it be true which he saith that if the Church of Rome be not departed from her selfe when shee was in her flourishing and best estate shee cannot bee departed from Christ her Lord and head yet such a meaning he may make of her flourishing and best estate as that in that estate shee may be found somewhat to haue departed from Christ her Lord and head His Maiestie therefore to preuent this with great iudgement added And from Christ her Lord and head as to note that by her departing from Christ her Lord wee are to take knowledge of her departing from her selfe when shee was in her flourishing and best estate because then was her flourishing and best estate when shee was nearest to