A14227:534
An answer to a challenge madeAn ansvver to a challenge made
An answer to a challenge made by a Jesuit in Ireland Wherein the judgement of antiquity in the points questioned is truly delivered, and the novelty of the now romish doctrine plainly discovered. By James Usher Bishop of Meath.An ansvver to a challenge made by a Iesuite in Ireland Wherein the iudgement of antiquity in the points questioned is truely delivered, and the noveltie of the now romish doctrine plainly discovered. By Iames Vssher Bishop of Meath.
Dublin: printed by the Society of Stationers and Eliot's Court Press, 1624Dublin: printed by the Societie of Stationers and Eliot's Court Press, 1624
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
and so runneth unto God, desireth to be ruled by him, hangeth his will upon Gods will, and by adhering unto him is made one spirit with him. fifthly, an assisting grace; whereby God guideth the will thus converted, and inclineth the heart whither it pleaseth him.
We see three kinds of Grace here commended unto us by Pelagius. the first, a natural grace (as he fondly termed it) bringing with it a bare possibility only to will and do good: which he said was not given according to merits, because he held it to be given at the very ⟨p. 481⟩beginning of mans being, before which he could not possibly merit any thing. the second, an ex•iting or persuading grace, imparted unto such as were given to earthly lusts, and like brute beasts affected only present things; who being in that case, were far from meriting any good thing at Gods hands: and in that regard he affirmed, that this grace likewise was given without any respect to precedent merits. the third, an assisting grace, by which God doth guide and incline the heart of the converted sinner, to the doing of all good: and this he maintained to be given as a reward to that act of the free-will, whereby it yielded to the persuasions of the former exciting grace, and so did actually convert it self to God. Now this is sthe presumption which S. Augustine condemneth so much in these men; that they durst say: We work to merit that God may work with us. that they twould first give to God, that it might be recompensed to them again: namely, they first give somewhat out of their free-will, that grace might be rendered to them again for a reward. that they were of opinion; uthat our merit consisted in this, that we were with God, and that his grace was given according to this merit, that he should also be with us: that our merit should be in this, that we do seek him; and according to this merit his grace was given that we should find him. For they that followed Pelagius, (refining herein a little the doctrine of their Master, and delivering it in somewhat a more plausible manner) declared that