hindered, if you had but once dreamed to have been called in question. We should not, therefore, need in this, much to defend him; but, briefly resolve you, what our Church holdeth (and fitly) in this point. The "Articles of our Church which ye think are oppugned, are two; first, that "the fruits of Faith, cannot abide the severity of God's justice;" that man out of Faith, doth good Works, which, though they make us not just, yet are both acceptable, and rewardable:* I doubt not but it is a truth, whereof if ye had not been persuaded, this Letter of yours (profitable, as you think, to the Church, and pleasing to God), as all the rest of your writings in that kind, had lain buried, unborn, in those rotten sepulchres from whence into the world they did first come; whilst we are by that intermediate justice of Christ, made righteous, and have obtained a free remission of our sins, that we are termed just; there is with this mercy joined the Holy Ghost; which dwelling in us, maketh us fruitful to good Works; this reviving all parts from our natural corruption, reformeth us to a pure and willing obedience unto that revealed Will, which is the rule of all that we ought to do: yet, seeing we are clothed with corruption, there are, even in our best actions, those remainders of imperfection which serve to teach us thankfulness and humility, both arising from the consideration of our own weakness. And I doubt not, but even in this point, many of the Church of Rome (whose humiliation in their penitency of heart, seemeth far to exceed ours) are of this opinion, That even the best action performed in their whole life (as there are yet some few monuments spared from the covetous hand) if all points of it were considered with a straight view, sifting even the least circumstances which closely insinuate themselves out of our corruptions into our actions; they would (I say) confess, that there is something which tasteth of the flesh which corruption, if either for want of a strict consideration we see not, or through a self-love could pardon, yet it is not able, in the feebleness of his [its] own nature, to abide the exact trial and severity of God's judgment. That law, the least transgression whereof is sin, is said to be fulfilled three ways; first "in Christ; " and so all the faithful are said to fulfil the law, having his obedience imputed to them. Secondly, it is fulfilled by a divine acceptation; for God accepteth our obedience begun, as if it were perfect; seeing what imperfections are in it, are not imputed to us. For it is all one, not to be, and not to be imputed; "blessedness" being the reward of both and we know that there is no condemnation to those that are in Christ Jesus."§ Thirdly, it is fulfilled by us : scarce any do hold, saving only the Anabaptists. an error I think For that eternal " Wisdom, which hath led man by the Law unto Christ, hath set those bounds, which all men have broken, (the first commandment and the last *) to include all, as guilty of the breach of the whole law: For "our knowledge being but in part, it is not possible (saith St. Austin) that our love can be perfect."+ And therefore, we conclude the first point, according to the Article of our Church, from which there is no syllable in Master Hooker that is different; That our Works, though they be good, and so esteemed and rewarded, yet they cannot abide the justice of the law, and the severity of God's judgment. The second point is, Whether the Works which are done before the grace of Christ, are not only not acceptable to God, but also have the nature of sin. In this we must use some care; for whilst men, justly disagreeing, have equally laboured to be different one from another; both in the end, have been equally distant from the truth. That there are excellent graces in the heathen, no man doubteth; and he must needs be far from reason and sense, who maketh no difference betwixt the justice, moderation, and equity of Titus and Trajan, and the fury, violence, and tyranny of Caligula, Nero, and Domitian; betwixt the unclean lusts of Tiberius, and the continency, in this respect, of Vespasian; in one word, betwixt the observation, and the breach of Laws. For there is that difference betwixt just and unjust, that even the frame of nature (where sense wanteth) acknowledge a well being, by the observation of what it ought: and therefore, much more in those good Works, which because they missed of the right scope, we dare not call by the name of true, perfect, Christian virtues; yet for their very action, we are content (so long as they swerve not from the righteousness of the law of nature) to give them leave to be called by a better name, than only sins; and yet for all this, no man taketh them to be much better in the true severity of a hard construction; for those that are not regenerate, although they sin in their best observation of the moral law, yet it is much better to perform those offices than to perform them not; seeing "a part of that endeavour, though it be not mere righteousness, yet it is less sin." We must, therefore, remember, that a Work is considerable, either in respect of the substance; or in regard of the manner of doing. In respect of the Work, all the actions of infidels are not sin; seeing they perform those things which are commanded, by the law of nature, of nations, of God; nay they are so far, in this respect, from being sins, that (as St. Austin saith) God doth plenteously reward them. But concerning the manner of working, all their actions are sin; as proceeding from a corrupt fountain; a heart that 1. Diliges Dominum Deum tuum, &c. 2. Non concupisces, &c. † Aug. Tom. III. de Sp. et lit. cap. ult. Zanch. de Relig. lib. i. cap. 6. wanteth true Faith; and directed to an end of less value than He is, whose glory ought to be the end of all we do. This is confessed even by our adversaries themselves, with whom seeing we do agree, there can be no suspicion that we should dissent from that which our Church holdeth; and this may serve rather to tell you what, in these points, is the judgment of our Church, than to defend him whose words you have wrested, to a far different sense. ARTICLE VIII. WORKS OF SUPEREROGATION. THE nearness, oftentimes to evil, is warrant enough for suspicion, to accuse of evil; and because all errors are not equally distant from truth, some men, in their true assertions, are supposed, by weak judgments, not to differ at all from error. From hence cometh it, that those men (who have no other judgment but zeal; which is the best excuse I can make for your accusation in this article) have run so far, with a desire of safety, from those opinions that were thought dangerous, that they have come at length unto those that were much more dangerous, in truth. Which practice, though it argue a good care, yet it proceedeth from a timorous nature, wanting the ability to put a difference in the causes of true fear; so that this circumspection is but cowardliness; as he that were loath to be taken amongst his enemies' trenches, would get himself so far distant that he would outrun even the utmost limits of his own army. Thus have you dealt in this article; fearing to approve any thing that might tend to Supererogation, you have misliked even the allowance of those Works, which are good, and yet not commanded; for (say you) to hold, as Master Hooker doth, that God approveth more than he commandeth, what is it else, but to scatter even the grains of Popery, and to lead men, to those arrogant Works of Supererogation. Herein your fear, if it would have given you leave to have looked behind you, it may be peradventure, you would not have run away in such haste; especially in cases of no great danger. And therefore give me leave to tell you, that there is no treachery, no danger, no cause of flying, from this opinion. All the unforced actions of men, are voluntary; and all voluntary actions, tending to their end, have choice; and all choice presupposeth the knowledge of some cause, wherefore we make it; and, therefore, "It is no absurdity to think that all actions of men, indued with the use of reason are generally either good, or evil. And although whatsoever is good, the same is also approved of God, yet according to the sundry degrees of goodness, the kinds of divine approbation are in like sort multiplied: for some things are good, yet in so mean a degree of goodness, that men are only not disproved, nor disallowed of God, for them: as that no man hateth his own flesh;** it is a matter of approbation, and allowance, but of no great, or singular acceptation. So saith our Saviour, if you do good unto them that do so to you; the very Publicans themselves do as much :'"+ Wherein to come short of them, as it were a great vice, so not to exceed them, is no great virtue. "Some things in such sort are allowable, that they be also required as necessary to Salvation, by way of direct, immediate, and proper necessity final; so that without performance of such we cannot by ordinary course be saved; nor yet by any means be excluded from life, if we observe those." As nature gave light unto the former, so the Scripture is a guide to teach these; wherein, because all fail, it is the obedience and merit only of one, that must make all righteous, that must be saved. "Some things there are, although not so required of necessity, that to leave them undone excludeth from Salvation; yet notwithstanding, are of so great dignity and acceptation with God, that most ample reward in heaven is laid up for them. Of these we have no commandment in nature, or Scripture, that doth exact them, in particular, at our hands; yet those motives there are, in both, which may serve to draw our minds most effectually to the performance of them. In this kind there is not the least action but it doth somewhat make to the accessory augmentation of our bliss;"§ which men have as much reason to desire, as to desire that they may be blessed; no measure of blessedness having power to content, saving only where the blessed wanteth capacity to receive greater. "Upon this dependeth, whatsoever difference there is between the states of saints in glory. Hereunto we refer whatsoever belongeth unto the highest perfection (for all perfection in this life is not equal) of man, by way of service toward God: hereunto that fervour and first love of Christians did bend itself, causing them to sell their possessions, and lay down the price at the blessed Apostles' feet; || hereunto St. Paul, undoubtedly did aim, in so far abridging his own liberty, and exceeding that which the bond of necessary and enjoined duty tied him unto, to ease those Churches, to whom he preached," ¶ with his handy labour :** knowing that although it were not a duty which he was commanded, yet it was an advantage to his preaching, and acceptable to God; who doubtless approveth much more than he doth command. Thus when a man may live in the state of matrimony, seeking that good thereby which nature principally desireth; to make rather choice of a contrary life, in regard of St. Paul's judgment; he doth that which is manifestly allowed, and yet not commanded in * Ephes. v. 29. Matt. v. 46. Vol. I. p. 188. [Ibid. p. 189.] [Vol. I. p. 189.] ** 1 Thess. ii. 9. God's Word; because without any breach he might do otherwise. Thus, when a man-who might lawfully possess his riches, yet willingly doth bestow them to religious uses, virtuously embracing that poverty which he esteemeth as an advantage to eternal riches-doth that which argueth a greater perfection, and for which he hath warrant, though no precept at all; because that which is a great virtue in him, is not a fault simply in those that do not the like. Precepts and counsels having this difference, that the one is of absolute necessity, the other left unto our free election; where both tending to the same end, yet in this differ, That both tend not after the same manner: both looking at the means, but the one after a more exquisite, and excelling perfection. For every man being placed in this life betwixt the things of this world and spiritual good things, the more he cleaveth to these, the more perfect and excellent he is; and yet to cast them away wholly, is no precept of necessity, but an advice of greater perfection. He that obeyeth not a precept, is guilty of deserved punishment; but he that faileth of these counsels, only wanteth, without sin, that measure of perfection. "For it is not a fault not to vow, but to vow and to perform, it is a praise." He that performeth the one, shall have greater glory, but he that faileth in the other (without repentance) shall have certain punishment. Neither is it said, saith St. Austin, as thou shalt not commit adultery, thou shalt not kill; so thou shalt not marry, for "those are exacted, this is offered: this if it be done, it is praised; those unless they be done, they are punished."‡ For saith St. Jerom, where it is but advice, there is left a freedom; but where there is a precept, there is a necessity.§ Precepts are common to all; counsels the perfection of some few. The precept being observed, hath a reward; being not observed, a punishment: but a counsel, or advice, not observed, hath no punishment; and being observed, hath a greater reward. In these points all have not holden the same opinions; some thought these counsels to be of the same necessity with precepts; as those heretics called "Apostolici," mentioned by St. Austin || and Epiphanius.¶ Others esteemed them as things indifferent, and of no greater perfection.** Others as things forbidden; which error is accused by some of our adversaries, to be an opinion of our Church. He that, amongst us of learning, is most earnest in this point, is Peter Martyr; and all that any of them say, is but this; That these counsels are sin, if we esteem them as * 1 Cor. vii. 6. + "Non est criminis non vovisse, sed vovisse et reddisse est laudis." AUG. de Virg. cap. 14. "Illa exiguntur, ista offeruntur, si fiant ista laudantur, nisi fiant illa damnantur." AUG. § Hieron. ad Eustath. ** Joviniani; Vigilantii. || Her. 40. Her. 61. |