The third part of the Defence of the Reformed Catholike against Doct. Bishops Second part of the Reformation of a Catholike, as the same was first guilefully published vnder that name, conteining only a large and most malicious preface to the reader, and an answer to M. Perkins his aduertisement to Romane Catholicks, &c. Whereunto is added an aduertisement for the time concerning the said Doct. Bishops reproofe, lately published against a little piece of the answer to his epistle to the King, with an answer to some few exceptions taken against the same, by M. T. Higgons latley become a proselyte of the Church of Rome. By R. Abbot Doctor of Diuinitie.

R. ABBOT.

The value of our redemption is not to be rated by the wilfull conceits of men, * 1.1 but by the estimation and ordi∣nance of God himselfe, who doth nothing superfluously, nothing idlely and without cause, and therefore would not haue decreed the death of Christ, but that a 1.2 it behooued Christ to suffer (death) and to rise againe from the dead the third day that repentance and remission of sins might be preach∣ed in his name. As the Apostle saith, b 1.3 If righteousnesse be by the law, then Christ died in vaine: so may we also conclude, If the least thing that Christ suffered in his life, were sufficient to redeeme vs, as M. Bishop dreameth, surely then Christ di∣ed in vaine. It is not for man to take vpon him to be wiser then God, nor for vs to say that this or that had beene suf∣ficient to redeeme vs when we see what God hath decreed and done in that behalfe. It is true in deed that the dignity of Christs person gaue worth to his sufferings, but we are to learne of the wisedome of God what it was conuenient those sufferings should be to which the dignity of his per∣son should giue that woorth, so that not the dignity of his person howsoeuer, but the dignity of his person in such and such sufferings, certainely before determined of God, was to be the merit and purchase of our redemption and saluati∣on. So then necessary it was that Christ should die for our redemption, though his death had beene no sufficient price

therefore, but by the infinitenesse of his person. Moli∣neus therefore might very iustly and truely say, not that the incarnation and birth of Christ profited vs nothing, or could doe nothing, but that without the death of Christ they had profi∣ted vs nothing, or could haue done nothing for vs, because it was by his death, that God had appointed to redeem vs, euen as M. Bishop against himslfe confesseth, though his eies were not open to see it, that an hundred places of ex∣presse scripture doe assigne our redemption to the bloudshedding and passion of Christ. The Papisticall Doctoures then, their Monkes and Priests are to be condemned, who vrge Christs incarnation and birth onely as a sufficient price for vs, or doe stint the same as did Campian, that c 1.4 one drop of his bloud had sufficed to redeeme a thousand worlds; not but that his in∣carnation and birth were profitable to vs, but because what∣soeuer Christ did or suffered otherwise, all concurred in his death as being preparations thereunto, and in his death the fruit and effect thereof doth redound vnto vs: not that we deny the value of any drop of the blood of Christ, but be∣cause we hold no lesse needfull to redeeme vs, then God deemed needfull that he should shead, for vs. The words of Caluin, which he translateth at randon are these; d 1.5 It had beene to no effect if Christ had died onely a corporall or bodily death, but it was withall needfull that he should feele the scueri∣ty of Gods reuenge, that so he might appease his wrath, and sa∣tisfie his iust iudgement. For disproofe of which assertion he vseth the words a little before mentioned, that an hundred places of expresse Scripture doe assigne our redemption to the passion of Christ. Full wisely I warrant you, as if the scrip∣ture when it assigneth our redemption to the passion of Christ, did not assigne it to those spirituall sufferings which Caluin there intendeth, when as it describeth those suffe∣rings to be a part of the same passion, and the same are by Caluin so vnderstood to be. If he will say that his meaning is, that the scripture assigneth our redemption to the death of Christ, let him vnderstand death in his true nature as he

ought to doe with the complements and furniture thereof, that is, the wrath and curse of God, and sorrowes of death, as hath beene before said, and then we answer as the truth is, that the Scripture in assigning our redemption to the death of Christ doth consequently assigne the same to those spirituall anguishes and sufferings, because those spirituall agonies are also a part of the same death. Now seeing the Father sent his Sonne e 1.6 to giue his soule an offering for sinne, as the Prophet teacheth vs, and is before declared, surely Caluin rightly concludeth, that if he had died onely a bodi∣lie death he had done nothing for vs, because he had not done that that the father had required; nay he had not done that which the worke of redemption did require: for f 1.7 one thing, saith Aathanasius, might not for redemption bee paied for another, but the body was to be giuen for the bodie, and the soule for the soule, and the whole for the whole man. From hence he proceedeth and telleth vs of one of Foxes martyrs, as he tearmeth them, Who held that Christ, with all his workes could not merit heauen for vs. Thus like a madde dogge, he runneth vp and downe snapping at one and biting at ano∣ther, and seeking in this man and that man, to fasten his ve∣nemous tooth of slander and reproach. Who this was, he nameth no: tand whereas he citeth Acts and monuments pag. 487. I finde not in the edition that I haue, which is the last, any matter tending to that purpose. Wheresoeuer it is that he meaneth, I doubt not but hee hath plaied his part in it with like fidelity as he is wont to doe. As for the Martyrs and the Martyr-monger of whom he speaketh, let him not doubt but the Prophets words are verified in them; g 1.8 peace shall come; they shall rest in their beds, euery one that walketh before him; and therefore that of him and his fellowes that deride them the words following haue their iust constru∣ction, But you witches children, come hither, the seede of the adulterer and of the whoore; On whom haue yee iested; vpon whom haue yee gaped and thrust out your tongues? are yee not all rebellious children, and a false seed? But from these he

goeth to some of the learnedst amongst vs, citing Caluin and Beza. * 1.9 I truely confesse, saith Caluin, that if a man will set Christ singly & by himselfe against the iudgement of God, there will be roome for merit. Where that thou maiest see, gentle Reader, that it was not without cause that I suspected him for the former citation, I pray thee first to obserue that the very argument of the chapter whence he alleageth these words, is thus set dowee; h 1.10 That it is rightly and properly said that Christ hath deserued for vs the grace of God and sal∣uation, which he purposely disputeth against some i 1.11 who although they confesse that we attaine saluation by Christ, yet cannot endure to heare the name of merit, because they thinke the grace of God to be obscured thereby. Secondly, albeit he set downe Caluins tearmes of qualification, k 1.12 simply and by himselfe, yet very treacherously he leaueth out the end of the sentence whereby those tearmes are to be vnderstood, which is this; because there can bee found no worthinesse in man that can deserue at Gods handes. For heereby it is manifest that Caluin in those wordes respecteth Christ as man, and onely in that respect denieth merit; if Christ meerely as man be opposed against the iudgement of God. And this further appeareth by that which he addeth to his purpose out of Austin, which M. Bishop dissembleth, be∣cause hee thought he could not so honestly cauill against Austin, as he might against Caluin. l 1.13 There is, saith Austin, a most notable and cleere light of Predestination and grace, e∣uen the man Christ Iesus, the Sauiour, the Mediatour be∣twixt God and men; who to bee so, by what former merits of his, either of workes or of faith, did the nature of man in him atteine vnto? Tell mee, I pray, saith he, that that man taken into vnitie of person with the word coeternall to the Father, should be the onely begotten Sonne of God? whereby did he me∣rit

or deserue it? By which words S. Austin giueth vs plain∣ly to vnderstand, that the man Christ Iesus did not by me∣rits atteine to become our Sauiour, to become the Media∣tour betwixt God and man, but it was by Gods predesti∣nation and grace, by his decree and ordinance, that it so came to passe. Heereupon then Caluin inferreth, that m 1.14 when we speake of the merit of Christ, we are not to place it as the first beginning, but we ascend to the ordinance of God, which is the first cause, because he meerely of his owne good pleasure appointed him the Mediatour to purchase saluation for vs. In which words he acknowledgeth that Christ did verily and indeed purchase saluation for vs, but yet that it came of the good pleasure of God, and his meere grace and mercy, to giue him vnto vs for a Mediatour to merit and purchase our saluation. His drift is not in any sort to impeach the merit of Christ, but onely to shew that the merit of Christ is no impeachment of the free mercy of God, because of that free mercy it is that we haue him to merit for vs. And to that purpose it is that he saith, n 1.15 that Christ could not me∣rit any thing but by the good pleasure of God, because but by the good pleasure of God, he could not be Christ, he could not be man, he could not bee the Mediatour betwixt God and man. In a word, hence it came that he merited for vs, as it is added in the next words, because hee was destinated and appointed that by his sacrifie he should appease the wrath of God, and blot out our transgressions by his obedience. To the same effect it is also added, which M. Bishop thirdly men∣tioneth, o 1.16 that the merit of Christ dependeth vpon the onely grace of God, which, saith he, hath appointed for vs this means of saluation. Not so then, but that Christ did indeed merit saluation for vs, but it was the grace of God that gaue him to merit for vs, and so to bee the meanes of our saluation, which is the thing that Beza also defendeth against Heshu∣shius. And what is there in all this for M. Bishop to dislike? He will not say that Christ as a meere man could haue me∣rited at Gods hands; because he hath before confessed, that

the value and dignitie of Christs works arose from the dig∣nitie of his person, in that hee was the Sonne of God. Hee will not denie that it was the good pleasure and grace of God, that gaue Christ to merit in our behalfe, for that the texts of Scripture cited by Caluin for proofe thereof, doe manifestly shew; p 1.17 God so loued the world that hee gaue his onely begotten Sonne, to the end that euery one that beleeueth in him, should not perish but haue euerlasting life; q 1.18 Not that we loued God, but that hee loued vs first, and sent his Sonne to be the attonement for our sinnes: by which it appeareth, that the sending and giuing of Christ is deriued from the loue of God, as from a precedent and former cause. What is the matter then of M. Bishops quarrell? Marrie, whereas Caluin and Beza by the good pleasure and grace of God, doe meane in that sort a precedent cause of the giuing of Christ to merit for vs, and doe expresse it by other termes of the ordinance of God, of his appointing Christ to be our medi∣atour; of appointing vnto vs this meanes of saluation, and such like, M. Bishop maliciously wresteth the same to a posteri∣or cause of the acceptation of the merit of Christ; as if they had said that God of his good pleasure and grace had accepted for merit that which Christ did, when indeed there was no merit, and so falleth to his termes of a faire reckoning, and that so any other man endued with grace might haue redeemed all mankind as well as Christ; woonderfully bestirring himselfe with his woodden dagger, and though hee fight but with his owne shadow, yet being strongly perswaded that hee hath killed a man. And yet to see the arrogancie of this vaine-glorious wisedome, he taketh vp∣on him here by the way to helpe Caluin, that could not vnder∣stand how we were saued by the mercies of God, if the merits of Christ in iustice deserue our saluation; whereas Caluin purposely there disputeth against them who could not vn∣derstand that accord betwixt the mercies of God and the merits of Christ, and telleth them that which this silly So∣phister will seeme to teach him, that r 1.19 it is ignorantly done

to oppose the merit of Christ to the mercy of God; for it is a common rule, saith he, that things subordinate are not repug∣nant one to the other, and therefore nothing hindereth but that the iustification of men may be free by the meere mercy of God, and yet the merit of Christ may come betweene, as being con∣teined vnder the mercie of God. Learne more wit M. Bishop; though you will not learne more honesty, yet learne more wit; for there is none of your owne fellowes that shall exa∣mine these things, but must needs take you for a leud man, but that s 1.20 naught cares not to be knowen of naught, and where all stinke alike, no one mans stinke is discerned from other.

Notes

• * 1.1

  Christs other sufferings not sufficiēt vvith∣out his finall suffering and death.
• a 1.2

  Luk. 24.46.
• b 1.3

  Gal. 2.21.
• c 1.4

  Campian. Rot. 8. Cutus cruoris vna quaeuis gut∣tula propter dignitatem bo∣stiae mille mun∣dos redimere potuisset. Christ suffer∣ed for vs in soule also.
• d 1.5

  Caluin. Instit. l. 2. c. 16. se. 10. Nihil actum e∣rat si corporea tantúm morte defunctus fuis∣set Christus, sed operae simul pre∣tium erat vt di∣uinae vltionis se∣ueritatem senti∣ret quo & irae ipsius intercede∣ret & satisface∣ret iusto iudicio.
• e 1.6

  Esay 53.10.
• f 1.7

  Athanas. de incarnat. Chri∣sti. Ne{que} potuit aliud pro alio in redemptionem praestari sed cor∣pus pro corpore, anima pro ani∣ma, & integriū aliquid pro in∣tegro homine. &c.
• g 1.8

  Esay 57.2.
• * 1.9

  Christ truely and properly merited for vs by Caluins doctrine.
• h 1.10

  Caluin Instit. l. 2. c. 2. Rectè et proprtè dici Christum nobis promeritum esse gratiam dei & salutem.
• i 1.11

  Sect. 1. sunt quidam perpe∣ram arguti qui etsi fatentur sa∣lutem nos per Christum conse∣qui, nomen ta∣men meriti au∣dire non susti∣nent quo putant obscurari de•• gratiam.
• k 1.12

  Ibid. Equidē fateor siquis Christum sim∣pliciter & per se opponere vel∣let iudicio dei, non fore merito locum, quia non reperietur in ho∣mine dignitas quae possit deum promereri.
• l 1.13

  August. de praedest. sanct. cap. 15. Est etrā praeclarissimum lumen praedestinationis & gratiae ipse saluator, ipse mediator dei & homin••••, homo Christus Iesus, qui vt hoc esset quibus tandem suis vel operum, vel fidei praecedentibus me∣ritis natura humana quae in illo est comparauit? Respendeatur quaeso, ille hon••o••t à verbe patri coaeterno in vnitatem personae assumptus filius dei vnigenitus esset vnde hee meruerit?
• m 1.14

  Calu. vt supr. Cùm ergò de Christi merito agitur non sta∣tuitur in eo principium, sed conscendimus ad dei ordinationē quae prima cau∣sa est quia mero beneplacito mo∣diatorem statu∣it qui nobis sa∣lutem acquire∣ret.
• n 1.15

  Ibid. Nam Christus nonnisi ex dei benepla∣cito quicquam mereri potuit: sed quia ad hoc destinatus erat vt iram dei sa∣crificio suo pla∣caret, sua{que} obe∣dientia deleret transgressiones nostras.
• o 1.16

  Ibid. Ex sola dei gratia (quae hunc nobis con∣stituit salutis modum) depen∣det meritum Christi.
• p 1.17

  Ioh 3.16.
• q 1.18

  1. Ioh. 4.10.
• r 1.19

  Ibid. Inscitè opponitur meri∣tum Christi mi∣sericordiae dei. Regulaenim vulgaris est, quae subalterna sunt non pugna∣re; ideo{que} nihil obstat quomi∣nus gratuita sit hominum iusti∣ficatio ex mera dei misericordia & simul inter∣ueniat Christi meritum quod misericordiae dei subijcitur.
• s 1.20

  Bernard. de Consider. lib. 1. vitiosas consci∣entias vitiosorū non refugit, & vbi omnes sor∣dent, vnius fae∣tor mimmè se••∣titur.