10. c. 30. Euseb l. 7. hist cap. 14. Calu. lib. 1. Inst c. 11. the picture of the glorious Virgin Mary sent by Eudoxia from Hierusalem to Pulcheria the Empresse placed by her in the Temple she built at Constantinople Of thousands mentioned by Tertullian S. Gregory Nazianzen S. Chrysostome S. Augustin S. Basil Sozomenus Nicephorus Eusebius who for many profitable causes haue euer allowed the Images of Saints to be painted in Churches hanged on Altars carued in Chalices or embrodered in vestments to the open shame and rebuke of Caluin who resolutly writeth That in the first 500. yeares after Christ there were neuer any Images in Christian Churches 11. The first vtility and profit is an easy and compendious manner of instruction For that which is slowly Greg. l. 7. Ep. ep 9. l. 9. ep 9. Niss orat in Theod. instilled by other senses that which by many discourses is deliuered in wordes and with laborious study gathered out of books is all in an instant with curious delight presented to the eye by the message of the eye conueyed to the soule where through the quicknesse and viuacity Chrys orat quod vet non Test vnus fit mediator 7. Syn. act 2. 4. Greg. l. 7. Ep. 53. of that noble messenger whatsoeuer is brought the soule more liuely apprehendeth and more surely entrusteth to the store-house of the mind Which S. Gregory the great knew right well when he tearmed pictures The bookes of the vnlearned And S. Gregory Nissen when he sayd The silent picture speaketh in the wall and profiteth very muth 12. The second is to increase the loue of God and his Saints to enkindle in our harts the coales of deuotion which S. Chrysostome felt when thus he wrote I loued a picture of melted waxfull of piety S. Gregory Nissen felt the like who as it is rehearsed in the 7. Synod Was often wont to Basi orat in S. Barlaam Paulinus Ep. ad Seu. Salust orat quae incipit Falso quaeritur de natu lâ—utarch Arnol. Ferro in â—ita Caroli 8. weep looking on the Image of Abraham sacrificing his Sonne Isaac And S. Gregory our Apostle sought to stir vp the same in Secundine the Abbot to whome he sent the picture of Christ and sayd I know thou longest for our Sauiours Image that gazing on it thou mayest burne the more with the loue of thy Lord God 13. Thirdly they execute moue and with secret eloquence vehemently perswade to the imitation of their vertues whose noble acts we see depainted Which commodity not only S. Basil S. Paulinus c. but Plutarch Salust and other Heathens obserued Admirable is the history of Charles the eight King of France who ouercomming a towne in Italy was ouercome himselfe with the beauty of a yong betrothed bride And vvhen he determined to let goe the reynes to the slauish appetite of his vntamed lust in a chamber vvhere the Image of the Blessed and euer-vnspoted Virgin hanged the modest Damsell earnestly entreated him for the chastity of that pure and immaculate Mother of God which the Table represented she might reserue to her spouse her honour vnstained and bed vndefiled the King casting his eyes in an happy houre vpon that chast picture and vpon this humble suppliant was presently inspired with the heauenly guift of such vnexpected continency as leauing her vntouched yet enriched with a Princely dowry restored her her husband her parents and allies to their former liberty 14. Great was the force of this sacred Image which so luckily enfranchised so many captiues in such diuers manner captiued one in the thraldome of his owne vnbridled passion others in the bondage of a warlike coÌ„querour For a conquerour indeed he was rather then a captiue farre more renowned for the victory ouer himselfe then for the conquest of others But as chast picturs Teren. in Eunucho breed chast desires so immodest vnciuill monuments cause many vnchast and wanton motions Contrary aspects haue contrary influences which moued Aristotle Arist l. 7. Pol. 17. Xenop in Cyrâ— Damas l. 4. Orth. fi c. 17. Zenophon two memorable Philosophers to prohibite vnto children al obscene tables naked Images of their Gods 15. Fourthly they renew the daily memory of Christ and his Saints It often chanceth sayth S. Iohn Damascen when we thinke not at all of our Sauiours death by the sight of his crucifyed Image the memory of his holsome Passion is reuiued in vs. Whereof we haue a very profitable example fresh in memory In the booke written of her life c. 9. p. 57. and fit for my purpose in the life of the vertuous and holy Woman Saint Teresa of Iesus which she relateth in this manner One day going to my Oratory I saw a picture which was brought thither to be kept hauing beene borrowed against the solemnizing of a certaine feast it was of our Sauiour full of wounds and so deuout that so soone as I looked vpon it I Marke what modâ—ns the â—ight of a Picture stirred vp was exceedingly troubled to see him in that case for it represented very well what he suffered for vs I was so much grieued to thinke how vnthankefull I had beene for those woundes that me thought my hart was pierced through and I cast my selfe downe by it with great aboundance of teares beseeching him that he would once giue me strength neuer to offend him any more Thus she prayed recommended her selfe eftsoones with great deuotion to S. Mary Magdalen one while intreating her to obtaine pardon for her otherwhile crying out to Christ saying in her hart That she would neuer rise from thence vntill he graunted her request O what effects did this prayer work What darknesse did it expell What light did it infuse How cleane did it wash and purify her soule and all by the outward meanes and help of a picture Whereupon she testifyeth I verily belieue it did me good for I profited much Pag. 57. Pag. 59. Cyr. Alex l. 6. con Iulianum Salutare lignuÌ„ c. ad recordationem omnis virtutis inducis from that day forward c. and for this cause was I such a friend of pictures Miserable are they who through their owne faul depriue themselues of this benefit it appeareth very well that they loue not our Lord for if they did loue him they would be glad to behold his Image Glad to behold the holesome wood which as S. Cyrill of Alexandria sayth putteth vs in mind of all vertue 16. The fifth and last profit I will now recite is to honour them whose Images we keep For the reuerence giuen to Pictures redounds to the Originall as S. Basil affirmeth and the deuotion of our vertuous and religious King â—anatus confirmeth who tooke the Diademe he vsed to were on his head and crowned therewith an Image of Christ crucifyed which in his dayes was deuoutly reserued Henry Hun. hist Angl. l. 6. in the Church of
fire Aug. l. 21. de Ciu. Dei cap. 24. 13. But when D. Fulke can find nothing in S. Augustine contrary to his assertion of Purgatory he and D. Field mightily labour to craze his credit as variable and irresolued in this point M. Field feareth not to write Aug. l. 2. de Gen. coÌ„â— Mani haeos cap. 20. Et post hanc vitaÌ„ habebit vel ignem purgationis vel poenaâ— aeternam Augustine to auoyd a worse did doubtingly runne into the errour of Purgatory M. Fulke as insolent as he The opinion of Purgatory in S. Augustines dayes began to be harkened vnto he doubteth of it Notwithstanding S. Augustine is so farre from doubting as he professeth of them that depart with the remainders of sin not wholy cleansed Tales constat c. It is manifest that those purged before the day of IudgmeÌ„ by temporal pains which their soules suffer are not deliuered to the punishments of eternall fire Again He who hath not happily tilled his field but hath suffered it to be ouergrowen with thornes hath in this life the malediction and curse of the earth in all his works and after this life Field in appen part 1. fol. 18. Lodouicus Viâ—es in cum locum he shall haue eyther the fire of Purgatory or euerlasting payne 14. To the first authority out of his booke of the Citty of God M. Field answereth That the words as Viues noteth are not found in some auncient manuscripts nor in that printed at Friburge But Viues annexeth which you most guilfully suppresse Neuertheles the stile is not dissonant from Augustines phrase peraduenture they are either wanting in some bookes or else are interlaced heere out of some other worke of S. Augustines So that if Viues censure may take place it should haue preuailed rather to haue made you reuerence that as S. Augustines saying then insolently reiect it as none of Field ibid. his To the second place he replieth as many cauilling Sophisters are wont to do to the texts of Aristotle they cannot otherwise auoyd that he speaketh not according to his owne mind but according to the opinion then preuailing of deliuerance out of Hell which S. Augustine in that place would not stand to discusse but else where refuteth it at large What Doth he approue and disproue the selfe same thing And doth he approue it heere by absolute asseueration and not by way of obiection Was he so peeuish as to countenance an errour himselfe taught repugnant to Scripture Or so farre ouerseene as to giue such aduantage to his prying enemies the Manichees whom he impugned and you the first to espie his fault which he one of the wisest and humblest that euer was eyther wanted grace to see or modesty to recall in his booke of Retractations There might be found perchaunce a man so senslesse as would giue eare vnto you if the same doctrine were not inuincibly confirmed by S. Augustine in sundry other places 15. In his booke of the Citty of God writing of the Infant regenerated by Baptisme He not only is not adiudged Aug. de Ciuit. Dei l. 21. c. 16. to eternall torments but neyther doth he suffer after death any Purgatory paynes Likewise in the 13. Chapter of the same booke As for temporall paine some endure it heere some heereafter and some both heere and there c. Some shall be pardoned in the world to come that are not pardoned in this In his treatise Aug. 50. boâ— ho. 16. Ezech. 24. of 50. Hom lies he verifieth of the sinfull soule after this life that saying of Ezechiel Lay it naked vpon the coales vntill her brasse be heated and all her tinne be fried out There the idle words and wicked or impure cogitatious there the multitude of lesser sinnes which haue infected the purity of the noble nature shal seeth forth there the tynne or lead which haue obscured the diuine Image shall be consumed All which might heere by almeesdeeds and teares after a more short and compendious manner haue beene purged from the soule Wherby you may see how absolutly Field in append par fol 19 Field ibid. fol. 17. Fulke in c. 3. 1. ad Cor. sect 6. and against Purgat p. 121. 122. Aug. in Enchir. c. 69. Aug. l. 5. Hypogn Fulke in c. 12. Mat. sect 6. Aug. de Ciuit. Dei l. 21. c. 26â— S. Augustine is resolued in this point and how voyd of sincerity that protestation of M. Fields is I dissent not from Augustine in anything he constantly deliuereth But the places which are gathered out of him partly by M. Field partly by M. Fulke and others coueting to discrie some vnconstancy and variablenesse of his opinion are these First out of his Enchiridion to Laurence It is not incredible that some such thing also is done after this life and whether it be or not it may be found out or it may be hid Secondly out of his booke of Hypognost where he sayth The third place we are vtterly ignorant of Lastly out of his booke of the Citty of God If any one say the Spirits of the dead all that while suffer such fire c. I contradict him not perhaps he may hold the truth Where S. Augustine nothing doubteth of the assertion of Purgatory paines after this life but only of the manner and quality of them For in the first place hauing expounded the fire S. Paul mentioneth of the fire of tribulation in this life that is of the griefe anguish that tormenteth them that loose their temporall goods which they ouer greedily affected he only doubteth whether there be any such griefe and sorrow in the next life or Aug. ad Duâ—cit quest 1. no for the losse of wordly commodities Which doubt he maketh also in his treatise to Dulcitius 16. In the second place he argueth against the Pelagians who graunted to the Baptized Infants a speciall place Aug. lib. 5. hypognos of eternall ioy and as he proueth no place of euerlasting death but hell so he denyeth any place of continuall coÌ„fort and ioy but heauen alone saying Assigne me besides this another place where there may be perpetuall repose of life A third place of perpetuall abode he was ignorant of and so are we In the last passage S. Augustine disputeth and leaueth it as it were in suspense whether the fire of Purgatory be the same in substance with the fire of Hell yet neuer maketh question but that there is some purging fire after this life And it is nothing but desperate boldnes in our Aduersaryes to auouch the contrary as the zeale of his honour iust defence of so great a pillar of the Church hath made me declare more amply then my purposed breuity would otherwise permit 17. I need not repeate the consent of other Fathers of the Latin Church whose authorityes I haue already alleadged and at whome our enemyes and theirs carpe not so much as they do at S. Augustine I passe
supreme and generall of which we now speake should be able to compose all questionable matters The Scripture cannot determine this important point on our beliefe Whether the Ghospell of S. Iohn the Epistles of S. Paul or any other volume of holy Writ be the Canon of Scripture or no. If in these weightiest causes it is needfull to recurre to another Tribunall in matters of lesse moment wholy as needfull 9. The Iudge of Controuersyes ought to be so cleare and facile as all both learned and vnlearned might haue accesse vnto it easily vnderstand it the Scriptures are hard darke hidden Hidden not only to the illiterate Aug l 12. Confess c 14. Ambroseepist 44. and vulgar sort but to the great and deepest Clarkes Hidden to S. August who crieth out O the wonderfull depth of thy speaches c. O the wonderfull depth HiddeÌ„ to S. Ambrose calling it A sea contayning most profound senses the depth of Propheticall riddles Hidden to Clemens Alexandrinus to which Clemens Alex l. 6. strom Psal 13. Orig. hom 11. in Exo. Iraen l. 2. cap 47. Russiaus l. 11. List c. 9. Apoc. 5. v. â—â— Ezeeh. 2. v. 9. 2. Petâ—â—â—â—t v. 16. he elegantly applieth those words of the psaâ—me Darke is the water in the clouds of the ayre Hidden to Origen to Irenaus to S. Basill to S. Gregory Nazianzen who being both rarely accomplished in al humane literature after 13. yeares study heerin would not aduenture as Russinus testiâ—yeth to interpret the same but according to the rule and vniforme consent of their forefathers They knew it was that hidden and concealed booke which S. Iohn describeth to be clasped with seauen seales which Ezechiel tearmeth the enrolled volume written within and without They knew S. Peter auouched certayne thinges hard to vnderstand in the Epistles of S. Paul which the vnlearned deprane as other Scriptures to their owne perdition If certayne things in his Epistles how many in other bookes How many in the whole Scripture Notwithstanding our illuminated Adâ—ersaries VVhitak cont l. q. 3. cap. 3. Aug. l. 2. de doctrin Christ c. 6. epist â—â—9 de side oper c. 15. 16. Ambrâ—s epist 44. Hier. ep Vincent Liriâ—â— c. 2. to whome the holy Ghost hath disclosed all his heauenly secrets find no such difficulty no prouerbe in it Yet to smooth the Fathers speaches they answere That the mysteries therein treated are darke and obscure the discourse easy the text cleare the sentence plaine But S. Augustine as deeply enlightned as any of them affirmeth The stile manner of enduing to be hard the discourse places hard The sentences saith S. Ambrose hard The text sayth S. Hierome hath a shell to be broken before we can tast the sweetnes of the kernell The Hebrew phrase hard the Tropes and figures hard Hard and difficult by reason of sundry and manisold senses it begetteth For which cause alone Vincentius Lirinensis necessarily requireth some other Iudge demaunding in his Golden Treatise against the prophane nouelties of Heresies why to the Canon of Scripture which is perfect and of it selfe sufficient inough for all thinges it behoueth to adde the authority and explication of the Church Because sayth he all take not holy Scripture by reason of her depth in one and the self same sense but her speaches some interprete one way some another In so much as there may seeme to be puked out as many senses as men For Nonatus doth expound one way and Sabellius another way otherwise Donatus otherwise Arâ—â—s Eunomius Macedonius otherwise Photinus Apollinaris c. Therefore very necessary it is for Tertul. in praescript the manifold turnings and by-wayes of errours that the line of Propheticall and Apostolicall interpretation be leuelled according to the square of Ecclesiastic all and Catholike sense or vnderstanding Because Tertullian sayth The sense adulterated is a like perilous as the stile corrupted Yea much more perilous in that it may be more easily wrested more variously turned more hardly espyed But to proceed 10. The Iudge of Controuersyes ought so to determine and deliuer his mind in all ambiguous cases as the partyes in strife may euidently know when they heare his censure whether they be cast or quit condemned or assoyled in respect of his verdict But neither Scripture or the holy Ghost as he speaketh by Scripture is euer able to pronounce such sentence Or if it can as Gretser a famous Grets act colloq Ratisbon sess 2. fol. 110. writer of the Society of Iesus pithily vrged in the coÌ„ference at Ratisbone let it now speake and pronounce vs guilty Heere sayth he we Catholikes and Protestants both appeale to the high Tribunall of Scripture heere we stand in the sight of the sacred Bible in the presence of the holy Ghost If he be Iudge as he precisely speaketh by Scripture alone let it giue sentence let it say Thou Iames Gretser are cast in thy cause Thou * This was the name of the Heretike Respondent Hailbronner hast gotten the victory And I will presently yield vnto you But if it cannot execute this iudiciall act if by reading hearing or perusing his sentence we cannot perceaue whome he condemneth how can it challenge the high prerogaâ—iue and doome of Iudgment Which argument he confirmed with another a like inuincible as the former For wheras Grets in Act colloq Ratisbon sâ—ss to sol 120. Protestants mantaine that the voice of God as vttered in Scripture giueth plaine sentence of condemnation against heresyes and errours thus he disputeth on the contrary side No guilty persons repaire to that Iudge by whome they are euidently sufficiently condemned But all Heretikes are guilty persons yet boldly appeale to the sentence of holy Scripture Therefore the Scripture 〈◊〉 that Iudge by whom they are euidently sufficiently 〈◊〉 What reply could Hunnine the Aug. l. 2. cont Max. Aug. orat in ps 10. Mat. 15. v. 11. Responâ—â—â—â— make to this Not any Vnlesse which S. Augustine obiected against Maximinus the Arian By talking much and nothing to the purpose he might be counted able to answere who was not able to hold his 〈◊〉 11. In sine the Scripture though in it selfe most holy yetby reason of her sublimity depth and variety of senses hath bin partly through the weaknes partly through the malice pride and presumption of men the roote of strifes the spring of debates the occasion of many detestable and blasphemous errours rather then the stay attonement or subuersion of them Wherupon S. Augustine compareth Scripture to a cloud which often tymes out of the same words raineth showres of snares to the wicked showres of fortillty fruitfulites in the Lust. As he exemplifieth in that sentence of S. Mattheu which our ProtestaÌ„ts abuse to the liberty of their diet and breach of Ecclesiasticall fast Not that which entreth the mouth defileth a man but that which proceedeth out of the mouth The Sinneâ— sayth he heareth this and he
his seruants from Adam euen vntyll Moyses for the space of 2000. yeares without recording any one precept or instruction he gaue And when Iesus Christ his only Sonne came into this world he called his Apostles planted his Church Mar. 16. v. 15. Luc. 10. 16. Math. 18 v. 7. Matth. 23. v. 3. see S. Aug. ep 165. preached his heauenly doctrine yet neuer penned or so much as commaunded any one mystery to be written He gaue his Apostles commisson to preach the Ghospell to euery creature He charged vs to heare them as himself to giue eare to whatsoeuer they should teach or say But to giue credit only to what they should write he neuer gaue charge And therfore they preached many yeares conuerted thousands and deliuered vnto them the food of life before they compiled the bookes of Scripture as all our Aduersaries will confesse Yet sayth D. Reynolds after these bookes were once penned and published abroad all Reyn in his first Conclusion p. 616. things requisite to saluation are there conteyned which thus he laboureth to proue The Prophets taught the old Church the way of Saluation the Apostles with the Prophets togeather teach the new more plenteously fully The Doctrine of the Prophets Apostles is comprized in the holy Scripture the Scripture therfore teacheth the Church whatsoeuer is behoofull to Saluation Oh deceiptfull disputant who in so weighty a matter vseth such Sophistry How creepeth the Pronoune whatsoeuer into your conclusion not auouched in the premisses But if you will haue it vnderstood I denie your Minor I denie that the whole doctrine of the Prophets and Apostles is comprized in holy Scripture 2. To begin with the doctrine of the Prophets Moyses the first Scribe and chiefe Secretary of the holy Ghost was so farre from setting downe all thinges he receaued Orig ho. 5. in Num. Hilar. in Ps 2. from the mouth of God that whereas he was taught by him the law and true sense which is the life soule of the law the law he engrossed in writing but the sense and exposition thereof as Origen and S. Hilary affirme he secretly deliuered by inuiolable tradition to his Successours euen by the expresse will commandment of God as he seemed by Esdras whose testimony Esd â— 4. c. 14. v. 5. 6. as a most holy and learned man must needes beare sway in these plaine tearms to declare I haue disclosed vnto Moyses many meruailous things c. And I haue charged him saying These words shalt thou lay open and these shalt thou conceale Among which he concealed what meanes God prouided for the sauing and purging of women from originall infection what for children before the eight day of circumcision thinges not mentioned in Scripture as D. Field with Andradius willingly confesseth and proueth by Field l. 4. pag. 236. Andrad defen l. 2. the authority of S. Gregory That children then were saued by the faith of their parents Yet when Andradius inferreth that this at least could not be knowne but by Tradition D. Field reiecteth his inference as friuolous and sayth most fondly and contrary to himselfe That it was knowne and concluded out of the generall and common rules of reason and equity Field pag. 237. Most fondly For what necessary sequele haue the incomprehensible secrets of Gods hidden election in things supernatural with the common rules of naturall reason Are his wayes and meanes of saluation any way tyed to the discourse of man S. Paul who was rapt into the third heauen amiddest all his reuelations thought them farre aboue the reach of humane wit when he cryed out O alt tudo c. O the depth of the riches of Gods wisedome and knowledge how inscrutable are his iudgments and his wayes vnsearchable And were they made plaine before to Rom. 11. v. 33. the Iewes by the common rules of reason and equity Most contrary to himselfe because if the soueraigne and necessary meanes of sauing the aforesaid partyes not specifyed in holy writ be deduced from these general grouÌ„ds some behoofull thing necessary to saluation against Bilson against Reynoldes against himselfe is not conteined in Scripture 3. To these and such like close and hidden Traditions Eccles 8. v. 11. 12. King Salomon referred the Children of Israël when he sayd Let not passe the narration of thy elders for they haue beene taught by their fathers and of them thou shalt learne vnderstanding Of these King Dauid spake How many things hath Psal 77. â— he commanded our Fathers to make knowne to their children Of these the whole Scripture is so full as M. Reynolds and M. Bilson languishing in this Controuersy for want of proofs are faine to alleadge such texts to warrant their assertion as their aduersaryes might produce to diswarrant Rein. Con. â— p. 616. Bils 2. p. pag. 267. the same M. Reynolds obiecteth that saying of Moyses Giue eare O Israël to the ordinances which I teach Bilson that of Deutronomy Whatsoeuer I command that shall yee do Do not these places make for me What Rein pag. 616. 617. I teach what I command sayth God not what I write Reynoldes vrgeth out of Ieremy How Idolators are condemned for doing in their Sacrifices things which our Lord commanded Bils 2. paâ—â— pag. 206. Mala. 2. Bils 2. par p. 289. peruâ—â—ts this place translating the Priests lips should preserue wheras it is expresly in Hâ—brew jjâ—hmeru in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Latine custodieÌ„t shall preserue Ioan. ep 2. v 12. 1. Cor. cap. 11. â—4 not Which he commanded not I grant neither by word nor writing D. Bilson alleadgeth King Dauid How the word of God is a lanterne to our feete Reynolds cyteth Malachy Willing the people to remember the law of Moyses The word the law I confesse as well recorded in harts as printed in bookes which Malachy himselfe witnesseth The lipes of the Priests not the leaues of paper only shall keep or preserue knowledge and thou shalt require the law from his mouth Could they haue chosen better weapons for my aduantage then these they bring forth in their owne defence Perchance they reserue their forces to mantaine at least that after the Apostles and Euangelists penned their preaching nothing auailable to saluation is left vnwritten But their weaknes also heerein shall openly appeare as soon as I haue proued that the Apostles thought it not expedient to set downe all things in writing that they often referre vs to vnwritten Traditions that reason conuinceth the necessity of them and the Fathers mention many which we must needs imbrace 5. S. Iohn sayth Hauing more things to write vnto you I would not impart them by paper and inke S. Paul left some holy decrees and ordinances vnpenned of which he spake to the Corinthians The rest I will dispose when I come some deep points of Christs Priesthood insinuated to the Hebrewes Of whome I haue great speach and inexplicable to
so great a maister in Israel why blame you vs for approuing what your selues allow Why appeale you to Scripture alone and yet subscribe to such and so many points of fayth not comprised in Scripture Or if these Traditions be necessary to be imbraced what meane you M. Field to renounce others as ancient as behoofull as warrantable as these euen by the rules your selfe prescribe which are Field l. 4. cap. 19. pa. 242 Iran lib. 4. c. 32. â—ulke in his confut of Purgat p. 362. 303. 393. August tract 84. in Ioan. Chrys bo 21. in act Concil Nicen. 2. Damas lib. 4. c. 17. Hiero. con Vigil c. 2. Middlâ—ton Papis pag. â—34 Bils part 2. pag 265. Rom. 10. 17. Basil de spir Sanct. c. 27. Chris ho. 4. in â— Thes 5. Aug. Ep. 119 86. Field l. 4. cap. 20. Rein. conclus 1. pag. â—17 The authority and custome of the Church Consent of Fathers or testimony of an Apostolicall Church By these Irenaeus alloweth the new oblation of Christs body and bloud as a Tradition from the Apostles Why reiect you this Tertullian S. Cyprian S. Chrysostome S. Hierome S. Augustine approue as M. Fulke your great Golias granteth the Sacrifice and prayer for the dead as an Apostolicall traditioÌ„ Why disproue it you S. Augustiue S. Chrysostome admit a memory or Inuocation of Saints in the selfe same sacrifice Three hundred Fathers of the second Councell of Nice defend with S. Iohn Damascen the adoration of Images as a Tradition from the Apostles S. Hierome by the custome of the Church and consent of Fathers D. Fields rules for true Traditions mantaineth against Vigilantius the religious worship of holy Reliques By the same Tradition of the Church and consent of the Fathers M. Middleton auerreth vowes of Chastity to be obserued What meane you to make no reckoning of these Are you only priuiledged to admit or discard what Traditions you please to countenance or deface whatsoeuer you list But an ill cause without cosenage cannot be vpholden I acknowledge the shifts of pouerty and falshood 13. Against these vnanswerable grounds M. Bilson opposeth in this weake and impertinent manner Fayth is by hearing and hearing by the word of God therefore S. Paul alloweth not matters of faith vnwritten How often shall I repeate inculcate a truth that the word of God is partly written partly vnwritten and this as S. Basil S. Chrysostome S. Augustine affirme is as worthy to be credited as the other Which speach albeit M. Whitaker noteth in S Chrysostome as inconsiderate and vnworthy so great a Father yet M. Field approueth it and reason perswadeth it vnles you belieue that letters figured with inke and paper add awe of reuerence to Gods hidden verityes M. Reynolds obiecteth out of S. Iohn These thinges are written that yee may belieue that Iesus is Christ the Sonne of God and that belieuing you may haue life in his name Heereupon M. Reynolds inferreth Ioan. 20. v. vlt. that S. Iohns Ghospell alone is sufficient to faith and saluation What may not be proued where such illations go currant S. Iohn speaketh of signes and miracles M. Reynoldes extendeth himselfe to many other matters S. Iohn writeth there of one principall point of fayth he concludeth all necessary to saluation S. Iohn disputing against Cerinthus who denyed the diuinity of Christ affirmeth that he hath written sufficient to proue that Christ is the sonne of God M. Reynoldes arguing against vs forceth him to say that he hath written inough concerning that and all other necessary articles of our beliefe Againe if S. Iohns Ghospell alone haue sufficient to saluation needlesse are the rest of the Euangelists the Epistles of S. Paul of S. Peter of S. Iude the Reuelations of S. Iohn wholy needlesse If S. Iohns Ghospell alone haue sufficient the Natiuity and birth of Christ his Circumcision Apparition the Institution of our Lords supper and many other thinges of which S. Iohn writeth nothing are not necessary to saluation Which to confesse is vtterly to subuert all Christian Religion to deny is plainely to ouerthwart M. Reynoldes assertion Rein. con â— 1. p. 618 â— 619. 2. Cor. 3. 16. 14. Secondly he alleadgeth out of S. Paul That all Scripture inspired by God is profitable to teach argue c. That the man of God may be perfect instructed to euery good worke Our Aduersaryes boast much of the pregnancy of this place and yet if it made any thing in their behalfe it would conuince that all and euery Scripture euery Epistle euery Chapter euery sentence which is some Scripture were The Greek hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Latin Omnis Al or euery auailable to these foresayd effects Which they perceauing resolue rather to abuse the word of God then loose the force of their argument when insteed of all or euery Scripture they most fraudulently translate the whole Scripture contrary both to the Greeke and Latin text But no deceite will serue to betray the truth The whole Scripture was not finished when S. Paul wrote that Epistle the Ghospell of S. Iohn which by it selfe alone as M. Reynolds auerreth â— sufficient to saluation the Apocalips and other bookes of Scripture were wanting at that tyme he could Rein. loc citat not then speake of the whole Scripture before the whole was extant or if he meant of the whole that was written it maketh nothing against vs. For S. Paul speaketh of the profitablenes of Scripture to instruct argue c. and not of 1. Tim. 4. v. 8. the sufficiency thereof Many thinges are profitable to promote vs to perfection which are not sufficient to atchieue the same Piety as S. Paul writeth is profitable to all thinges yet not alone sufficient nor only profitable You cannot deny but that rayne is profitable for the fruits of the earth yet without the labour of men fertility of soile heate of the sunne not sufficient to make them increase So as when M. Reynolds disgraceth this as a mincing distinction he discrediteth not vs but S. Paul for mincing in this manner 15. Fourthly others obiect That Christ reprehendeth the Traditions of men S. Paul condemneth them and S. Peter exempteth all Christians from them They mistake Christ Mat. 15. v. 9. Colos 2. v. 22. only reprehendeth the fond and friuolous Pharisaicall traditions or deprauations of the law called Deuteroses Of which also S. Peter speaketh or of the superstitious errours of the Gentils from which we are redeemed by the bloud of Christ S. Paul forewarneth vs of the vaine Sophismes 1. Pet. 1. â— 18. and fallacyes of the Philosophers which impaireth not the authority of our soueraigne and holy Traditions deriued from the Apostles and their successours inspired by the holy Ghost 16. Yet M. Field will needs endite vs of two hainous faults 1. That we charge the Scriptures with imperfection 2. Field l. 4. c. 15. That therfore we rely vpon humane interpretations and vncertaine
him so he freely and sufficiently satisfyed for al but effectually for such as by penall afflictions by mercy and truth redeeme their iniquity Fulke against pur p. 45. 49. c. Calu. vbi supra Ezeth 18. v. 21. 22. Esay 38. v. 18. 44. v. 22. Micb. 7. v. 19. Psal 3â— v. â— 2. after regeneration willfully incurred In the second ranke are mustered the senteÌ„ces of holy Writ which meÌ„tion no memory but a cleane abolishment of sinne thorough true repentance as by Ezechiel If the wicked do pennance c. I will not remember his iniquityes By Isay Micheas King Dauid where God is sayd to cast our sinnes behind his backe To disperse them like a cloud To sinke them into the bottom of the Sea To hide them To couer them Not to impute them I answere these places are spoken 1. Of most true and perfect contrition which freeth both from the fault and punishment 2. Of imperfect with pennance and Satisfaction which Ezechiel seemed to insinuate saying If the wicked do pennance c. 3. They are vnderstood of the vtter abolishment of the fault and freedome from eternall paine in respect of which God is truly sayd To blot our Ezech. 18. v. 21. sinnes out of his mind to disperse them like a cloud to cast them into the sea to hide them to couer them and not to impute them as S. Augustine elegantly interpreteth the wordes of King August in Psal 3â— Dauid If God couer our sinnes he will not see them if he will not see them he will not punish them to wit with euerlasting punishment nor with temporall if we redeeme them with condigne satisfaction 21. Therefore he that pronounced by the mouth of Ezech. 18. v. 22. Num. 14. vers 34. Esay 38. v. 17. Eccles c. 5. vers 5. Haeb. â— v. 3 1. Ioan. c. â— vers 2. Prouerb c. 1â— v. 6. Ezechiel he would not remember our iniquityes threatned reuenge in his owne person to some he had forgiuen saying Scietis vltionem meam Yee shall feele the rod of my reuengement He who promised by the Prophet Isay To cast our faults behind his backe commanded vs by the mouth of Salomon Of pardoned sinne be not without feare He who by himselfe purged our offences he who sayd he was the propitiation for sinne auouched also By mercy and truth iniquity is redâ—emed So that both cooperate to satisfy for our trespasses the Passion of Christ and our workes of Pennâ—nce his Passion freely plentifully independantly of our merit or Satisfaction cancelleth the fault eternity of punishment our works sanctifyed in his bloud partly concurre by his ordinance to expiate the remaines of temporall chastisement Matth. 2â— Luc. 7. v. 48. 50. Luc. 18. v. 15. Luc. â—â— Ioan 8 v. 11. M. Fulke against purg p. 43 85. 22. In the last place are sorted the examples of Scripture of Peter Mary Magdalen the Publican the thiefe vpon the Crosse and the Adulterous woman whose sinnes were forgiuen without Satisfaction To which they adioyne the authorityes of S. Ambrose and S. Iohn Chrysostome confirming the same I answere 1. To the instances out of Gods word priuate examples are no presidents for publike rules 2. What the maister sometyme doth by prerogatiue of his person the seruant may not vsurpe as the priuiledge of his law 3. I say the teares of Peter the contrition of Magdalen the humility of the Publican the admirable confession of the theese the shame and confusion the adulterous woman endured with the inward sorrow of her hart might be sufficient satisfactions for their enormous crimes albeit the Scripture doth not in plaine termes expresse it As S. Ambrose affirmed of S. Peter when he sayd His teares I read his Satisfaction I read Amb. l. 10. in cap. 12. Lucae Lâ—chrimae veniam non postulant sed merentur not howbeit his teares were both a confession and singular satisfaction which craue not according to him but deserue and merit pardon Or S. Ambrose taketh Satisfaction in that place for the excuse and defence of his fault which S. Peter vsed not but would rather as he affirmeth condemne his sinne that he might be iustifyed by confessing then aggrauate it by denying S. Chrysostome accordingly vseth that word in his Homilyes vpon Genesis Where he likewise graunteth no Amb. ibid. Chrys ho. 10. in Gen. hom de Beato Philogonio satisfaction necessary for the recouery of Gods friendship although he after require it for recompence of the wrong committed against him in the course of his Iustice 32. Two other darke sentences M. Fulke scrapeth out of him the one out of his homilyes vpon the Epistle to the Romans Vbi venia ibi nulla est poena where there is forgiuenes there is no punishment In which place S. Chrysostome speaketh of the forgiuenes giuen to a Iew in Baptisme M. Fulke against purg p. 43. S. Chrysost Hom 8. in Epist ad Rom. who passing from the wrath of the law to the grace of Christ had full remission of all both fault punishment Another out of the booke he wrote of sorrow and compunction God requireth not the burden of shirts of haire nor to be shut vp in the straites of a little cell neither doth he command vs to sit in obscure and darke caues this only it is which he exacteth that we alwayes remember and recount our sinnes Where S. Chrysostome only reproueth the negligence of such dainty S. Chrys de compunct cordis l. 1. sinners as omit the behoofull bewayling and lamenting of their sinnes Quasi quidam intoler abilis labor sit As though it were a thing intollerable And thereupon discourseth that God commandeth not as necessary any such rigorous or insupportable satisfaction as they imagined Not to betake themselues to the strait mourning of Monks not to the inclosures of Anchorets not to be shut vp in caues dungeons which seuere pennances although many voluntarily and laudably vndergo yet God exacteth them not as necessary but he only requireth sorrowfull bewayling and some moderate satisfaction or due chastisement of our sinnes as that Golden Mouth often teacheth other where with whome S. Augustine so punctually agreeth Chrys hom 2. de lapsu primi hom in orat de beato Philogo hom 10. in Matth. Aug. in Psal 50. as I will only recite his wordes for a finall conclusion of this matter If he be iust whome thou inuokest he reuengeth sinnes If he be iust thou canst not depriue thy Lord God of his Iustice Implore his mercy but consider his Iustice His mercy inclineth to pardon the sinner his iustice to punish the sinne What then When thou seekest mercy shall sinne remaine vnpunished Let Dauid answere let the lapsed answere let them answere with Dauid that they may deserue mercy as Dauid did and say Not so O Lord my sinne shall not be vnpunished c. Therefore I will not that thou punish me because I punish my
so much as the Councell of Florence had not only defyned that the Father and the Sonne are one origen or beginning of the Holy Ghost but also as Alâ—isiodorensis Gregory of Arimini Valentia affirme that they are not aliter atque aliter principium After a distinct and seuerall sort a beginning not breathing the holy Ghost in a different manner one from the other But Scotus excellently proueth out of S. Augustine that as the Father the Son are one beginning in respect of the Holy Ghost so all Aug. l. 5. de Trin. c. 14. three are one in respect of creatures The reason is because the * Molina in 1. par q. 45 art 6. Bannes ibidem Molina in 1. part q. 36. art 2. Disput 3. Deuines tell you that the Relations of themselues are of no actiuity their only function is in wardly to distinguish the persons among themselues and not outwardly to worke but only as they are identifyed with the Almighty working nature of God 19. Moreouer it is an approued principle amongst the learned that in the Trinity all thinges are one Vbi non obuiat relationum oppositio Where no opposition of relations is interposed But in manner of producing outward actions there is no opposition of relations no diuersity of notions therefore all vnity conformity and no difference at al. Which the Prophet Moyses denoted in the beginning Gen. â— of Genesis by these two Hebrew words Elohim bara Creauit Dij wher to shew the vnity of the diuine essence and Identity of action togeather with the Plurality of the PersoÌ„s he coupleth the singular number Bara Creauit with the plurall Elohim And yet if they had created in a distinct manner it had beene as needfull to haue vsed the plurall number Creauerunt to expresse their variety of working as the plurall number Elohim to betoken the diuersity of persons neuertheles if contrary to the Holy Prophet I should yield vnto M. Field what he requireth it serueth not his turne For suppose the persons did worke in a different manner yet the Sonne hath no different manner of working from himselfe and therefore it still implyeth that he as God should mediate and be also he to whome mediation is made which are the only thinges controuerted betweene vs and the only points which alwayes remayne vnanswered 20. These are I grant profound deep mysteryes these of the Trinity too deep M. Field for you to treate of they are able to dazell the wits of Angells it is not strange that they haue wholy darkened and eclipsed yours Yet strang it is you neuer heard what the Fathers write against you Strange me thinkes you neuer read these wordes of S. Gregory Nissen Not deuidedly for the number Nisâ—â—â— ad Ablabium Aug. l. 1. de Trin. c. 4. 5. Later Con. c. Firmiter Tolâ— 6. c. 1. vndecimum in conf fid 10. 5. v. â—9 Damascen l. 3. de fide ortho c. 14. 15. Maldonat in c. 5. Io. Nazian orat 2. de Filio Tho. 3. p q. â—9 art 2. Damâ—s l. 3. cap. 14. of persons doth the holy Trinity worke euery action Nor those of S. Augustine The three diuine persons inseparably worke Not the like in the Lateran the like in the 6. and 11. Toleâ—an Councell But most strange of all so great a Preacher and expounder of the word could neuer cal to mind that saying of S. Iohn What thinges soeuer the Father doth those the Sonne also doth in like manner and not in a different manner as S. Iohn Damascen vpon this sentence excellently discourseth and confirmeth with the testimony of S. Gregory Nissen And Maldonate solidly obserueth out of Leontius that the Euangelist addeth Similiter In like manner to signify that the Sonne doth worke all thinges in the same sort with the Father with the same power with the same auctority sayth the same Leontius and S. Gregory Nazianzen The reason is as S. Thomas and S. Damascen declare because Operatio sequitur naturam The operation followeth the nature And where that is one and the same without any distinction no distinction can there be in manner of action 21. Neuertheles M. Field goeth forward In this sort to quicken giue life c. to whom he pleaseth especially with a kind of concurring of the humane nature meriting desiring and instrumentally assisting is proper to the Sonne of God manifested Field in his â— book c. 16. fol. 52. in our flesh c. Therefore notwithstanding the obiection taken from the vnity of the workes of the Diuine persons may be a worke of mediation See what errours spring out of heretical pride first he would haue the diuers manner of working in the Sonne from the Father wholy to arise out of their seuerall manner of subsisting now that not sufficient he seemeth partly to draw it from the instrumentall concurrence of Christs humane nature As though either the vnion of his manhood with the person of the Sonne or the workes it produceth should cause some alteration or diuersity in the workes of his Godhead And he who is in himselfe vnchangeable should be altered and changed by the cooperation of his humanity But what change can that cause in the actions of God the Sonne as they proceed from his diuine Nature which it causeth not in the actions of the Father in the actions of the Holy Ghost Chiefly seeing S. Leo speaking in the person of S. Leo homilia de Transfiguratione God the Father to our Sauiour Christ sayth This is my beloued Sonne c. who all thinges that I do doth in like manner and whatsoeuer I worke he without any separation or difference worketh with me If all thinges If whatsoeuer Then those thinges which he worketh with the concurrence of his manhood those he accomplisheth without separation without difference from the workes of his Father and so cannot possibly by them mediate vnto him 22. To explicate my selfe more clearely Touching the action of quickening or giuing life which M. Field tearmeth a worke of mediation we speake not heer precisely of it as it meritoriously issueth from the humanity of Christ but as it is efficiently produced by the Godhead of the Sonne with a kind of concurring for so he speaketh of the humane nature In which respect either M. Field distinguisheth two agentes God on whome the action of quickening principally dependeth and Man who instrumentally concurreth thereunto or he distinguisheth them not Say he distinguish them then that worke of authority as it proceedeth from God equally floweth from all the persons of Holy Trinity in regard whereof they are all mediatours as well as the Sonne because the nature which principally causeth it is common to all Say he distinguish them not but make one sole agent of both on which the worke of mediation indifferently and inseparably dependeth then he confoundeth with Eutyches the two natures of Christ and with Macharius Tho. 3. p q. 18. art 1.
excellencyes so we distinguish three kinds of adorations Godly Ciuill Religious 3. There is first in God a supreme infinite and illimited Excellency to which a Godly worship or adoration is due commonly called Latria There is secondly in Men in Kings Magystrats Maysters Fathers c. a humayn and naturall excellency to which our will by the apprehension of their worthinesse inclineth to exhibite an honour tearmed by Aristotle conformable to the nature of their dignity Ciuill or Humane Thirdly there is a meane or midle preheminence betweene these two an higher then the last yet inferiour to the first seated not in the naturall but in the supernaturall giftes and graces of God to which supernatural preheminence a supernaturall worship more then Ciuill lesse then Diuine Aug. ser 58. de verb. Dom. sup Ps 98. ought to be attributed commonly called Religious or Dulia For Hyperdulia is only a more eminent and remarkable degree yet contayned vnder the same kind of reuerence properly belonging to our Blessed Lady as she is mother of God and to the humanity of Christ as considered apart from the diuinity albeit as it is inseparably conioyned and Hypostatically vnited with the Word it ought to be worshiped with the adoration of Latria as the fifth generall Councell of Constantinople defined Rey. l. 1. de ldo Ro. Ec. c. 3. 8. Fulke in c. 4 Matth. sect 3 in Act. 14. sect 2. Aug. de ve reâ—g c 55. Hiero. ep ad Ripa con Vigil Augustquaest 61 supr Gen. Huro aduer Vigil cap. 20. agaynst Theodore the Heretike And S. Augustine answering the Gentils who obiected agaynst the Christians as now the Protestants doe against vs the crime of adoring Christs flesh in the Eucharist I adore sayth he the flesh of Iesus Christ because it is vnited to the Deity euen as one adoreth the King and his Royall robe with the same adoration 4. Notwithstanding these three sorts of honour be ech of them most different in nature the one from the other yet the names are most of them promiscuously vsed and according to the ten our of the discourse sometyme restrayned to one kind of adoration sometyme to another Which if M. Reynolds and M. Fulke had diligently weyghed they would neuer haue cited S. Augustine agaynst vs Affirming the worship of Religion neyther to be due to Angels or men departed but only to God Nor S. Hierome That neyther Angels nor Martyrs Reliques nor any created thing can be worshipped and adored Nor Ep phanius saying God will not haue Angels adored how much lesse Mary Nor S. Cyril nor S. Gregory nor any of the rest who in those places take Quis o insanum caput aliquando Martyres ador auis quis hominem putauit Deum Aug. l. 3. de trin c. 10. the name Religion Adoration and Worship for the supreme and soueraygne worship which is only proper vnto God as S. Augustine explayneth himselfe in his questions vpon Genesis S. Hierome in the same place and agaynst Vigalantius not for that inferiour kind of adoration which is often ascribed vnto creatures and which Abraham exhibited vnto the people of Heth wherupon S. Augustine gathereth That it is not sayd Thou shalt only adore thy Lord thy God as it is sayd Him only thou shalt serue Which in Greeke i◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And in his â— booke of the blessed Trinity writing of the brasen Serpent and other holy signes he sayth They may haue honour as Religious thinges not admiration Fulke in 4. Matt. sect 3. Aug. l. 10. de Ciui c. 1. as strange thinges So that the Fathers only deny the Religious worship of Latria to Angels and other creatures the Religious worship of Dulia they assigne vnto them Which M. Fulke forced to confesse sayth S. Augustine a meane Grecian imagined a distinction betweene Latria and Dulia c. and that by them which haue interpreted Scripture Latria is taken for that seruice which pertayneth to the Religion of God But Lodouicus Viues in his notes vpon that Chapter telleth you otherwise But Lodouicus Viues O base comparison Was it not inough to disgrace S. Augustine with his meane knowledge in Greeke but must a late Gramarian be compared opposed preferred before him whome D. Couell esteemeth the chiefest Doctour that euer was or shal be excepting the Apostles Let his skill in Greeke be what it was shall his D. Couell in his book against M. Burges doctrine his distinction the diuersity of Religious worships which he and other Interpreters from these Greeke wordes deriue be vtterly exploded and reiected by you Shall Viues be accepted and S. Augustine outcouÌ„tenanced 5. Consider M. Fulke how farre heerein you iniure your cause wrong your conscience dishonour that graue ancient and incomparable Deuine Agayne vve ought to obserue that as the names so likewise the outward actions of kneeling prostrating lifting vp hands the like are generally vsed in euery particular kind of worship yet by the inward acts of the mynd they are wholy different the one from the other For he that kneeleth to God reuerently acknowledgeth by the light of his vnderstanding a certayne supreme incomprehensible and increated excellency authour and cause of all rare and excellent thinges he loueth with his will a bounty vnmatchable and with profound submission humbly adoreth an infinite and vnsearchable Maiesty He who kneeleth to his King or Prince dutifully agnizeth and aflectionatly reuerenceth his naturall or Ciuill dignity He who kneeleth to a Saint to their Tombes Reliques or Pictures deuoutly apprehendeth and piously worshipeth some supernaturall preheminence Three things necessary to the nature of honor quality or relation Wherby it followeth that three thinges concurre to the nature of honour 1. The apprehension of the vnderstanding which acknowledgeth an excellency worthy of adoration 2. The propension and inclination of the will which vnfainedly prosecuteth the same with honour 3. The externall obeysance of capping kneeling or bowing the body which is an outward obsequie of inward reuerence And although the vnderstanding be the root origen or rather motiue which exciteth the will yet the act of the will is the life soule and proper essence of adoration without which the sole notice and apprehension of dignity is no worship at all and the outward and externall action may be as well a sinne of mockery as any marke of honour As it was in the souldiers who adored Christ Matt. 27. Ioa. 19. and sayd All hayle O King of the Iewes 6. By which you may easily discerne the blindnesse of Protestants who distinguish not the outward worship by the inward mynd but seeme to make all externall Bils 4. par pag. 576. 577. honour belong to God whether it proceed from the acknowledgment of naturall supernaturall or intreated excellency Submission sayth M. Bilson of knees hands and eyes parts of Gods honour Agayne The outward honour of eyes hands and knees God requireth of vs as his due Then
made Before Iudgment after Iudgment or at the tyme of Iudgment You cannot say before IudgmeÌ„t For such as we are found in the last moment of this life such are we summoned before the tribunall seate of God according to many passages of holy Scripture which S. Gregory in his dialogues gathereth togeather according to Greg. l. 4. dial c. 39. 1. Cor. 3. 2. Cor. 5. ad Rom. 2. ad Gala. 6. Marc. 13. v. 36. v. 17. the expresse words of S. Paul which I shall quote in the next Chapter And according to that of S. Marke where God sayth he shall find in the houre of death some sleepy some breeding and beginning to do well Woe be vnto them Neither can this Purgation be either at or after IudgmeÌ„t For the Iudgment of God is according to truth therfore such as Protestants are presented before his throne such are they iudged They are presented before him not wholy purged but tainted with the corruption the last actions of life draw as they faine from the poisoned fountaine of Nature Therfore they must be iudged guilty of sinne defiled with those filthy dregs And whereas you obstinatly also defend that the wages of all sin without Fayth Fulk in c. 1. Ep. 1. â—â— sect 5. and Repentance is eternall death no sentence of remission but the irreuocable doom of euerlasting damnatioÌ„ ought to be pronounced against all that dye of your profession vnles you repeale the Law of God recorded by Salomon Eccles c. 11. vers 3. Where the tree falleth there it shal be or coÌ„trary to the decree of our inexorable Iudge allot tyme to belieue and place to repent after the warfarre of this life is ended to them Field vbi supra that haue their sinnes as M. Field sayth remitted in the first moment of the next Cypr. l 4. Ep. 2. Orig. hom 6. in Eâ—â—â—d Aug. in â—0 hom hom 16. Dan. 7. vers 10. 28. Lastly the Fathers do not only require an instant but longer space of punishment after this life according to the remaines of sinne S. Cyprian sayth One thing it is a long tyme punished for trespasses to be amended and purged by fire another to abolish all faults by suffering for Christ Origen All must come vnto the fire all to the forge c. If any one bring a little iniquity that little like lead ought to be consumed with fire and if more heauy or leady metall he is more burned that more may be wasted and melted forth S. Augustine discoursing Amb. in c. 12. Luc. Tertul. â— de anima c. 17. Greg. Nazian orat in S. lumina Lactan. l. 7. cap. â—1 Eus Emis hom 3. de Epipha Hilar. in Psal 118. of that propheticall speach mentioned by Daniel A fiery and violent floud ranne before the face of our Lord Some sayth he in the next life shall passe throâ—gh a fiery lake and horrible shallowes full of burning flames as much as shall remaine of the drosse of sinne so long shall the delay of passage be S. Ambrose So long is euery one exercised with noysome paynes vntill he pay the punishment of his faulty errour Tertullian S. Gregory Nazianzen Lactantius Eusebius Emissenus and S. Hilary haue many worthy sentences to this purpose which cannot be interpreted of M. Fields momentary Purgation nor of the guilt of sinne which without repentance deserueth damnation but either of the punishment due to former faults or of the saultines of lesser sinnes which are of their owne nature veniall or pardonable the chiefest points I intended to proue in this Chapter the confutation of Obiections I referre to the next THE SECOND CHAPTER WHEREIN Praier for the Dead is defended against the foresaid Doctors M. Field and M. Fulke PVRGATORY Praier for the Dead are lincked together in such mutuall dependency the one with the other as S. Isidore teacheth by the proofe of the latter by necessary consequence the former ensueth Because if our praiers releeue the soules departed they caÌ„not be in state of happinesse for then they should not need Isido l. de diuin offi c. de Sacrif them nor in the state of damnation for then our indeauours could not auaile them Therefore in the state of Purgatory they suffer punishment for their former misdeeds from which they be freed by the Praiers Almsdeeds and other charitable workes of the faithfull vpon earth as the Holy Ghost witnesseth in the booke of Machabees 2. Machab c. 12. v. vltimo 1. It is a holy and behoouefull cogitation to pray for the Dead that they may be released of their sinnes Which although our Aduersaries discard as no Canonicall Scripture yet they ought to credit it as much at least as Liuie the Roman or Thucidides the Grecian Historiographer they ought to reuerence it as the allowed testimony of a graue ancient and most worthy writer worthy to out-countenance all the base vpstarts of our latter age worthy to be accounted Cyp. de exhorta Martyrij Ambr. l. 2. de Iacob c. 10. 11. 12. Hier. in prolog in Machab. Aug. l. 18. de ciu Dei cap. 36. Concil Carth. can 47. Field in appen 1. p. fol. 69. Eccles c. 7. Eccles 38. Cyp. ser de Eleemosy Amb. in l. de Tobia cap. 1. Basil in orat de auaritia Aug. in Speâ—ul Tob. 4. Beda in fine Comment in l. 1. Reg. Gen. 50. by S. Cyprian S. Ambrose S. Hierome S. Augustine and by the third Councell of Carthage One of the Diuine Secretaries and Pen-men of the holy Ghost In so much as S. Augustine inclineth not only as M. Field writeth to this opinion but expresly resolueth The bookes of Machabees not the Iewes but the Church esteemeth Canonicall Likewise it is written Mortuo ne prohibcas gratiam Restraine not thy fauour from the Dead Moreouer My Sonne power forth thy teares vpon the Dead c. And In his departure make his memory rest in peace Tobie also whose booke S. Cyprian S. Ambrose S. Basill S. Augustine admit into the Canon of Scripture counsaileth Place thy bread and thy wine on the Sepulcher of the Iust and do thou neither eat nor drinke thereof with sinners 2. Hence it appeareth it was an ancient custome amongst the Iewes to make a feast at the funeralls of their friends to inuite the poore and faithfull persons thereunto who by the charity and Almesdeeds bestowed vpon them might pray for their soules And it is most likely the ancient Patriarkes and Prophets intended this reliefe to their deceased friends whom they with Praier with Fasting with griefe and sorrow so many daies lamented as was otherwise vnfitting vnlesse it had beene addressed as Venerable Bede well noteth to the benefit of their soules 3. The Patriarch Ioseph 77. daies mourned the death of his father Iacob The men of Iabes Galaad 7. daies continued a fast at the solemne buriall of Saul Ionathas Of whose death when King Dauid the Royall Prophet heard he wept fasted and
and replenished with grace through the merits of Christ haue notwithstanding their former sins truly abiding in them or no Your answere is That sinne in it selfe and in it owne nature continueth such that setting aside the pardon it were sufficient still to make him guilty Is not this to flye from the question to destroy the supposall to forsake the helpe and defence of your clyents For example I conuince a Sectary of grosse ignorance open repugnance and contradiction in his writinges if some Atturney after excuse him thus that set aside his ignorance set aside his maleparte and flat contradictions no such foolish or repugnant saying hath beene diuulged by him should not he deserue a good fee at his handes The same doe you deserue who speaking of the regenerate pardoned of their sinnes doe proue them sinnefull setting aside their pardon Howbeit these wordes that follow may challenge the fire rather then a fee. The pardon acquiteth Abbot in the place aboue cyted the man but yet it cannot alter the nature of the sinne it setteth a barre against the effect but take away the barre and the cause is as strong as it was before So he As ill as Proclus worse then the Messalians Proclus held that sinnes by Baptisme were not cleansed but couered the Messalians taught they Abbot ibidem were shaued clipped and pared of M. Abbot auoucheth them not pared but barred curbed hindred only like a violent stream whose current is stopped not water dimished Proclus added take away the couer and the sinnes appeare M. Abbot affirmeth take away the barre and the cause is as strong as it was before Wherefore if they for that blasphemous doctrine were iustly censured amongst the rancke of Heretiks shall not he receaue the same doome who is returned guilty of the same if not more deeper heeresy Beare with me M. Abbot I write not this to touch your person whome for your good parts I honour loue but only to refell these errours which zeale of truth and desire Abbot c. 2. sect 1. fol. 171. of your safety moueth me to hate And so with your good leaue who are also willing that truth should preuayle I go on The pardon say you acquitteth the man but it cannot alter the nature of the sinne No doth it not alter the nature of sinne when it taketh it away blotteth it out and extinguisheth it quite as I haue shewed aboue Doth it cancell in man the guilt of sinne and not alter in him the nature of it For we speake not heere of the destruction or alteration of sinne seuered and abstracted from the subiect in which it inhereth because in that sort sinne is not altered neither in this nor after this life not altered as I may say in the Saints of heauen the murder and adultry K. Dauid committed the vsury of S. Matthew the theft and other faults S. Augustine bewayleth in his bookes of Confessions are truely thefts vsuryes murders and adulteryes if we conceaue them apart in the nature of sins yet when God of his mercy pardoned and forgaue them he did not only alter the nature but expelled the bane of the for named offences 16. Againe how ouerthwartly doe you write the pardon acquiteth the man and setteth a barre against the effect for Abbot in his defence cap. 2. sect 1. if it set only a barre it acquiteth him not if it acquite him the barre is needles to no purpose at all And who did euer heare sinnes banished from the soule taught to be stopped or barred from raigning therein The Phisitian who hindreth or abateth the furious increase of his patients disease cannot be auouched to free him from it or if he free him if he acquite him they wrong his art and abuse his patient who should contend that a stop onely is layd a barre applyed against his sicknes which once remoued the rage therof will be as great as euer The like wrong do you to our heauenly Phisitian the like iniury Abbot in his defence c. 2. and abuse to vs his patients when not without contradicting your selfe you peremptorily vtter that he hath set but a barre against the diseases of our soule acquited by Field in his 3. booke of the Church c. â—6 Abbot in his defence â— c. 2. pag. 176. Perkins in his Refor Catho p 37. his pardon or rather cured by the salue of his heauenly grace 17. The last euasion our Reformers vse to auoyd the vnanswerable proofes aboue alleadged is That Originall sinne by Baptisine looseth his dominion looseth his command is abated and the strength therof broken because it rageth it preuaileth not as it did hauing receaued a deadly wound and being resisted condemned by vs. Faire wordes but let me scan the sense and meaning of them let me know whether this sin bereft of his raigne and dominion abated by this mortall wound doth loose thereby either the whole or any part of the deformity with which it blemisheth your soules not the whole for then the whole fault were cancelled as the Scriptures and Fathers define against you not any part for it is indiuisible it cannot be seuered into parts or if it could why should one part be vtterly extinguished and not the other God is magnificent and liberall in his guifts he neuer bestoweth vpon vs any mangled or broken fauours The author of the booke of true fayned pennance attributed to S. Austine sayth It is the crime of infidelity Author de falsa vera poen apud Ang. c. 6. to expect from God halfe or imperfect saluatioÌ„ How then can he be so imperfect as brokenly by peece-meale to pardon one the same default partly in this partly in the life to come S. Thomas our Angelicall Doctor teacheth it impossible in them that are pestered with many grieuous offeÌ„ces to haue any one forgiueÌ„ without the rest And can one part of a deadly crime which hath no parts S. Thom. 3. par q. 86. art 3. be washed away according to your new Theology the other remaining But if neither the whole nor any part of the foule impurity be abolished then I may draw to an end and leaue my Aduersaryes branded with this note of reproach that they haue been dipped as they say in the water and bathed in the bloud of the Sonne of God yet no staine of vncleanes no wart of deformity no wrinckle of sinne hath that most soueraigne and celestiall lauer taken from their soules an infinite price hath beene offered and no true redemption procured no true saluation or perfect deliuerance from the bondage of Sathan And therefore as S. Augustine vpon a quite contrary occasion scornefully pursued the ancient Pelagians so Aug. l. 3. contra Iâ—l c. 3. I may now prosecute them with these his wordes Trudg â—n trudge on and of your followers say as you are wont In the Sacrament of our Sauiour they are baptized but not saued ransomed but not deliuered
He loueth vs maketh his aboad with vs as in his holy temple In this we know that he abydeth in vs by his spirit which he hath giuen vs. He that abydeth in charity abydeth in God and God in him where he speaketh not of weake or impure but of complete and perfect charity For it followeth in the next verse In this is charity perfected with vs that we may haue confidence in the day of iudgment Besides Thinke you also that you are dead truly to sinne but aliue to God in Christ Iesus our Lord. Therefore S. Augustine often calleth the Holy Ghost dwelling in vs or his charity diffused into our harts the Life of our soule by which we truely liue to God 11. Fiftly it aduanceth vs to the dignity of Gods children You haue receaued the spirit of adoption of sonnes wherin we cry Abba Father Againe See what manner of Charity the Rom. S. v. 15. â— Ioan. c. 3. v. 1. Father hath giuen vs that we should be named and be the sonnes of God To which end S. Iohn Damascen declareth how God infuseth into our soules certaine diuine and supernaturall qualityes wherby we receaue a diuine and supernaturall kind of being are partakers of the diuine nature preferred to be Gods and children of the highest Neither is there any former Ioan. Damas l. 4. de fide c. 4. Rom. 8. v. 9. Ephes 1. v. 14. Rom. 8. v. 17. Tit. 3 v. 5. 6. 7. cause of our vnion with God whereof this spirit of adoption may be tearmed an effect for S. Paul sayth If any man haue not the spirit of Christ the same is not this by any thing whatsoeuer going before Hence we deduce the sixth prerogatiue of this inward renouation that is our clayme to the kingdome of heauen therefore it is tearmed pignus haereditatis the pledge of our inheritance because the sanctity grace which the holy Ghost worketh in vs affoardeth a certaine hope and morall assurance of our future glory as the Apostle by way of gradation excellently argueth in this manner If sonnes heires also heires truely of God and coheirs of Christ. Likewise God according to his mercy hath saued vs by the lauer of regeneration and renouation of the Holy Ghost whome he hath powred vpon vs abundantly by Iesus Christ our Sauiour that being iustifyed by his grace we may be heyres according to hope of life euerlasting 12. Peruse these wordes O yee Sectaryes ponder the sense and meaning of them and stoop at length to the voice of truth so often sounded forth by this great Apople and trympet of heauen for he sayth 1. That we are Ahundâ— Grecè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hieron saued by this benefit of renouation but nothing can be the formall cause of our saluation but true and perfect iustice Therefore we are made by the grace of Baptisme perfectly iust 2. Not outwardly by imputation but inwardly by the holy Ghost powred vpon vs. 3. And that not sparingly by peece-meale but abundantly richely or bountifully as the Greeke largly or copiously as S. Hierome readeth 4. And to no other effect then that iustifyed by his inward grace we may be heires in hope of life euerlasting And S. Iohn concludeth that without this renouation No man can enter the Kingdome of heauen signifying thereby that it is Ioan. 3. â— 5. not the effect or signe without which we might enter but the true cause of our entrance not weake and halting but true and entiere iustice because it is true iustice sayth S. Augustine to which eternall life is due 13. The last priuiledge ariseth from the former that Augu. ep 205. paulo ante medium ui debetur vita aeternaver a iustitia est Rom. 8. v. 20. 11. Aug. l. de spir lit cap. 29. it purchaseth also the resurrection of our bodyes and crowne of our eternall felicity If Christ be in you the body indeed is dead because of sinne but the spirit liueth because of iustification And he that rayseth vp Iesus Christ from the dead shall quicken also your mortall bodyes because of his spirit dwelling in you Note this causall addition because of the spirit dwelling in you which S. Augustine aduisedly obserueth and accounteth our Resurrection in flesh to immortality meritum spiritus a deseruing of the spirit which goeth before it in iustification as in a meete conuenient and congruous resurrection So that two wayes it doth properly merit the glory of immortality both for that it is giuen before hand as a pledge earnest Ioan. 4. v. 14. Cyril in â—um loc Theoph. ibid. or right thereunto supposing the benignity and promise of God as also because it doth produce good workes which do condignely deserue and augment the same therefore called by S. Iolm according to S. Cyrils and Theophilacts interpretation a fountaine of water spriging vp to life euerlasting that is a celestiall fountaine of purifying grace copious in it selfe and ouer flowing with the riuers VVhitaker in his answere to 8. â—â—ason of M. Campâ—on and in his â— booke against Iâ—â—raus Abbos in â—is defence â— 4. sect 3. of sundry vertues which wafte vs to the haueÌ„ of eternal rest But if all this be not sufficient to iustify vs before God what is required to atchieue that happines heere vpon earth if the diuine grace and supernaturall quality which worketh in vs all the forenamed effects be not gratefull and pleasing in the eyes of our Soueraigne What I pray you is acceptable vnto him Marry sayth Whitaker and M. Abbot that which is so perfect as satisfyeth the law of God I see your windings first you answered that the grace which inhabiteth in vs is defiled Then that it is not perfect not iustifying grace at least not such as iustifyeth vs in the sight of God Now not such as satisfyeth fullfilleth the law Well you trauerse much ground but to little purpose for S. Paul S. Augustine and diuers others manifestly teach that by this grace of Christ by the sweetnes of hiâ— loue we fullfill the law of God which by feare and terror we neuer could do whose testimonyes I shall alleadge in the Controuersy of keeping the Commandments intreating my Reader to peruse them there whilst I pursue my victory and follow the chased enemy retyring now for succour to the castle of holy Scripture where Whitaker VVhitak in his answere to 8. reason of M. Camp fol. 224. 2. ad Cor. 5. vers â—1 Calu. l. 3. instit c. â—◠§. 230. seeketh to fortify himselfe with that saying of S. Paul Christ was made sinne for vs that we might be made the righteousnes of God in him Heerupon he inferreth that seeing Christ was not truly really made sin for vs but by imputatioÌ„ so we are no otherwise made righteousnes in him which argument Caluin also most eagerly presseth reserueth as his vnconquerable or last refuge in the Rereward of his obiections yet it is preseÌ„tly at
psal 130. and others obiected by you when they affirme This is to beleeue in Christ euen to loue Christ c. And which is also the only roote and cause of your errour who partially attribute that to fayth which is the chiefest priuiledge of Charity and function of other vertues not essentially coÌ„pounded but mutually conioyned in friendship togeather The principall obiection M. Abbot and other Protestants vrge against vs is that if fayth be not compounded of an act of Loue c. it is nothing els but the bare assent of the vnderstanding that Iesus is Christ the Sonne of God But this is the fayth of the Diuells for they sayth M. Abbots professe so much O Iesus of Nazareth Abbot c. 4. sect 18. fol. 456. I know who thou art euen the holy one of God I answere there are sundry differences betweene the fayth of Christians and the fayth of the Diuells first because that if it be liuely and formed it is alwayes vnited with Charity Marc. 1. v. 24. Hope and other vertues which in the Diuels are neuer If dead and formeles as in wicked beleeuers yet in them it is a supernaturall and theologicall act in Diuells naturall and not so much as a morall vertue in them voluntary and free in Diuells forced and coacted in them it proceedeth from the pious affection of the will mouing the vnderstanding to that theologicall assent in Diuells it is wrested from them by the powerfullnes of miracles or euidence of things appearing vnto them Whereupon S. Augustine fayth That the Diuells knew Christ not by the light Aug. l. 9. de ciuit Dei c. 21. which illuminateth the pious who belieue by fayth but by other effects and most hidden signes of the diuine power And as they differ in these so they agree in some other points they Aug. tom â—0 l. 50. Hom. hom 17. tract 10. in epist Iaâ—n agree in that both giue assent to the misteryes of our faith both are fruitles and wholy insufficient to iustify vs before God In which respect S. Iames in his Catholike Epistle and S. Augustine often compareth the fayth of Diuels with the vnprofitable fayth of vngodly Christians not thaâ— this is not true and supernaturall fayth but that without Charity and good works it no more auayleth to purchase saluation then the naturall knowledge or beliefe of Diuells 18. When M. Whitaker insisteth that Charity and VVhitak l. 8. aduers Duraeum in his aÌ„swere to 8. reason of M. Campian good Workes are inseparable companions of true fayth and that it neither is nor can be without them besides the arguments already made by which this fancy is reproued I aske how Charity is inseparable from true fayth is it a fruit which springeth from it as the apple from the tree then as the tree remayneth a true and perfect tree although it be sometym barren and voyd of fruit so fayth â—hay haue all things requisite to the essence thereof howsoeuer it be somety me depriued of Charity Is it an aceidental quality of inseparable passion which floweth from fayth as the power of laughing from the nature of man It should follow that Charity could not be in heauen separated from fayth no more then risibility can be deuided from man Is it an essentiall forme which is required to the integrity of fayth Then fayth alone doth not iustify but Charity also which is essentially conioyned and worketh with it Finally who taught you thus to enterfeite and wound your selues that fayth is the fountaine of spirituall life the roote which sprouteth from branches of Charity Hope and all good Workes and yet that all the works which proceed from the faythful be all of their owne nature damnable and deadly sinnes all stayned with the infection of mortall sinnes I would you were once constant in your absurdityes and mindfull of your leasings that we might know where to haue you and what to refute 19. Thus hauing stopped the gappe by which the wily aduersary thought to escape hauing compassed him with reasons hemmed him in with Scriptures I am Cyril l. 10. in Ioan. cap. 10. now to put him to open confusion with the testimony of Fathers S. Cyrill affirmeth The faythful by sincere fayth to be sâ—â—ps or branches inocculated in the Vine And yet he sayth a little after It is not inough to perfection that is to sanctification Chrys l. â— cont vitu monast vitae Basil in Psalter psal 110. Greg. l. 6. ep 15. August tract 10. in ep Ioan. Aug. l. defide operi c. 14. 15. l. 21. de ciuit Dei c. 16. â—n â—â—chir c. â—8 de octo dupl quaest q. 1. Augu. in praef Psal 31. Cent. 2. c. 4. Colum. â—0 61. Cent. 3. c. 4. Colum. 79. 80. Cent. 4. c. 4. Colum. 292. 293. Cent. 5. c. 4. Colum. 504. 505. 506. 507. 508. 509. 510. which by Christ is wrought in spirit to be admitted into the number of branches S. Chrysostome What profit will fayth affoard vs if our life be not sincere and pure S. Basil Fayth alone is not sufficient vntes there be added conuersation of life agreeable thereunto S. Gregory It is manifest that since the Incarnation of our Lord none euen of them can be saued who haue fayth in him and haue not the life of fayth S. Augustine Many quoth he say I belieue but fayth without workes saueth not And he vvriteth a vvhole booke of purpose besides many other inuectiues against this dangerous persvvasioÌ„ of only fayth to be sufficient to saluation he likevvise shevveth many sayings of the Apostle to be false that saying of Christ If thou vvilt enter into life keep the Commandments to haue beene in vaine vnles other thinges vvere necessary besides fayth yea besides true fayth for discoursing of the fayth of Abraham vvhich you cannot deny to be true he pronounceth that euen that Fayth of his had beene dead vvithout vvorkes and like a stocke vvithout fruit dry vvithered and barren But vvhat should I recyte particuler authorityes of this or that Father We haue on our side by voluntary confession and iudgment of our Aduersaryes the Magdeburgian Protestants the generall consent of all most ancient and illustrious vvriters vvhich liued vvithin the first fiue hundred yeares after Christ for in the second hundred they accuse by name S. Clemens Alexandrinus and Theophilus for approuing in this point the truth of our doctrine cyting their vvords and quoting the places vvherin they approue it They attach of the same fault Origen Methodius Tertullian S. Cyprian in the third Lactantius Nilus Chromatius Ephrem S. Hierome S. Gregory Nissen S. Hilary S. Gregory Nazianzen and S. Ambrose in the fourth In the fifth S. Chrysostome S. Augustine S. Cyrill S. Leo Prosper Sedulius Theodulus Saluianus Salonius Eucherius 20. Wherefore to conclude for the obiections which belong to this and the next I shall ioyntly make answere in the Controuersy of good workes if all these renowned
c. He also thinketh some whose fayth is enobled with no accesse of works may indeed be * To wit infants and such as by Baptism or contrition being iustifyed are preuented by death before they can accomplish any good workes Method serm de resurr Cuius fragmentum extat apud Epiphan l. 2. tom 1. Tertul. l. aduers Iudaeos Cent. 3. c. eo Colum. â—40 saued but attaine not to the height of the kingdome or liberty which say they what is it other then without works no man to be perfectly iustifyed And the Authour of the homilyeâ—in Cantica maketh a double iustice one of Fayth another of Workes and truly to ech of them â—e imputeth saluation c. Methodius seemeth to hold that we are iustifyed by the obseruation and fullfilling of the naturall law which is performed by the ayde and help of Christ Tertullian sayth The Saints were iust by the iustice * Done by grace and fayth in Christ Cent. 3. c. 4. Col. 80. 81. Cypr. l. 3. ep 25. Serm de eleemos Tob. 4. v. 11. Eccles 3. v 33. Ioan. 5. v. 14. Serm. de eleemos Cent. 4. c. 4. Colum. 292. 293. Cent. 4. c. 4. Col. 292. 283. of the law of nature He attributeth to satisfaction remission of sinnes teaching nothing in the meane tyme perspicuously of the fayth in Christ or of free remission of sinnes as almost no where doth he either touch plainely inough or handleth very slenderly the article of the Ghospell and iustification With which errour Cyprian yieldeth to descipline or strict obseruation of good life That it is the guardian of hope the retentiue or stay it maketh vs alwayes remayne in Christ continually liue in God and to arriue to the heauenly and diuine promised rewards c. So he professedly teacheth sinnes committed after Baptisme by almes deeds and good workes to be abolished At once sayth he in Baptisme remission of sinnes is giuen dayly and continuall doing of good after the imitation of Baptisme imparteth the indulgence and mercy of God which he endeauoureth to proue by words of Scripture as by almesdeeds and fayth sinnes are purged As water extinguisheth fire so almesdeeds sinne also by the saying of Chryst Behould thou art whole see thou sinne no more least some worse thing befall thee he reasoneth that by good workes saluation had is to be kept and lost to be recouered 10. In the fourth hundred yeare they reproue for the same cause Lactantius Nilus Chromatius Ephrem S. Hierome S. Gregory Nissen S. Hilary S. Ambrose and Theophilâ—â— Alexandrinâ—â— Some of their words I will set downe as they are recorded by the Centurists the rest I omit for breuityes sake Lactantius say they auerreth that God giueth eternall saluation for our vertues labours afflictions torments c. Lactant. l. 7. c. 27. l. 3. c. 9. Chrom in conc de beatid Cent. 4. c. 4. Col. 301. Voluntariam paupertatem suo merito diuitias regni caelestis acquirere ait Eadem cent col 192. l. 8. comment in Isa EadeÌ„ cent Col. 293. Ambr. l. 10. ep ep 82. Qui sunt hi Preceptores noui qui merituÌ„ excludunt iâ—iunij EadeÌ„ cent col 293. Theoph. Alexand. l. 3. Pasch Cent. 5. c. 4. Colum. 504. 505. 506. 507. 508. 509. 510. c. 10. colum 1008. Chrys hom 6 in c. 1. Ioan. c. 4. col Cent. 5. c. 4 Colum. 504. Chrysost hom 20. in e. 2. Ioan. eadem cent 506. Cyril c. 18. in Ioan. Eadem cent c. 4. col 505. citant Aug. it a dicentem l. 2. de peccat merit c. 3. 4. c. haec de Aug. cent 5. c. 4. colum 507. 508. To serue God sayth he is nothing els then by good workes to maintaine and preserue iustice Chromatius attributeth so much to voluntary pouerty that he auerrâ—th the riches of the heauenly kingdome to be attayned by the merit thereof Hierome sayth It is not inough to haue the wall of fayth vnles fayth it selfe be strengthned with good workes S. Ambrose What saluation can we haue vnles by fasting we wash away our sinnes When as the Scripture fayth fasting and almesdeeds deliuereth from sinne Who are therefore these new Maisters who exclude or deny the merit of fasting Is not this the voice of the Gentils saying Let vs eate and drinke c. Theophilus Alexandrinus Such as fast that is imitate in earth Angelicall conuersation through the vertue of abstinence by a short and small labour gaine to themselues great and eternall rewards 11. In the fift age are traduced by them in like manner S. Chrysostome S. Cyrill S. Leo S. Augustine Theodoret Sedulius Prosper Hesychius Primasius Theodulus Saluianus Maximus Salonius Thalasius Marcus Eremita Eucherius and Paulinus For in the beginning of that Paragraffe of Iustification thus they write Most of the Doctours of this age ascribe also too much to workes in iustification and acceptation of men before God c. Chrysostome speaketh of many wayes or kindes of iustification c. Chrysostome is an immoderate Encomiast or prayser of humane workes For this he sayth Let vs endeauour withall our forces to attaine saluation by our owne good workes c. Againe Is it inough to life euerlasting to belieue in the Sonne No truly c. Cyrill also contendeth that fayth alone sufficeth not to saluation but fayth and workes Augustin attributeth sometyme too much too workes c. He recyteth some testimonyes by which he proueth euill workes to condemne good workes to merit eternall life As out of the first to the Corinthians the sixt Chapter Out of the first to the Galathians out of the ninetenth and fiue and twentith of S. Matthew Theodoret contrary to himselfe affirmeth Theâ—d quest 63. in Exod. ita asserunt de Theod. cent 5. c. 10. col 1008. Prosp l. 1. de vit contemp c. 19. Cent. 5. Col. 505. that only fayth is not sufficient to saluation but it needeth workes Prosper sayth Neither workes without Fayth nor fayth alone without workes doth iustify Hitherto the Centurists 12. And yet they are not singular in condemning all these Doctours of the Church Pomeran once Superintendent of Wittemberge sayth In the books of the Ecclesiasticall Doctours seldome shall you find the article of Iustification purely expressed not certes in the bookes of Athanasius A little after Touching Iustification they write at a venter whatsoeuer coÌ„meth in their mind Then he concludeth You ought not to beleeue the Fathers because out of the same mouth they blow both heate and could Chytraeus another Protestant complaineth that not Chytr l. de stud theol only Basil and Hierome but most of the Fathers either very sleightly touch or darken and depraue with politicke opinions concerning the iustice of the law the speciall doctrine of the Ghospell touching the grace of God and Iustice of fayth which is the chiefe and proper patrimony of the Church Schnepsius one of the same fraternity sayth Augustine neuer vnderstood the true and settled Schâ—â—ps
auerreth That the only Catholike fayth quickneth sanctifyeth giueth life excluding not any workes but the false beliefe of Heretikes Origen vpon the third Chapter to the Romans and S. Chrysostome in his booke of Fayth and the law of Nature attribute Iustification to fayth alone without the outward accomplishment of any externall worke or without the precedent obseruation of the law whether it be externall or internall according to Vasquez both exemplifying in the theese vpon the Crosse so that among all the Fathers whom they obiect no one giueth sentence on their side 20. Finally besides these authorityes and the former common obiections one the Aduersarie yet reserueth as his sole Achilles and properly belonging to this place that our pious and godly workes are outward tokens only and manifestations as whitaker calleth them of inward righteousnes but not the causes which augment or make vs more iust for as the tree is not made good by the VVhitak in his answer to the 8. reason of M. Campian fol. 254. fruites it beareth but only declared and knowne to be such no more can a iust man become more iust by the fruits of good workes which he produceth but only be discouered and knowne to be iust because as the fruits presuppose the goodnes of the tree from whence they spring and do not make it good so good workes prerequire iustice in the worker and cannot concurre to constitute Matth. 71 v. 17. Maldon in c. 7. Matt. him iust Whereupon Christ compareth the iust man with a good tree which bringeth forth good fruits and cannot produce euill the wicked to an euill tree which shooteth forth euill and cannot bring good I answere with Maldonate first by retorting the argument vpon my Aduersaryes If by good works we cannot be made but only knowne to be good it followeth by necessary consequence that by euill works we cannot become euill but only declared and signifyed to be such So Adam being once a good tree planted by God either could not degenerate and bring forth the euill fruits of sinne as he did or by sinning was not made euill or worse then before by iniustly transgressing the Commandment of God became A differeÌ„ce betweene naturall and morall causes necessary to be noted not indeed vniust but was only marked figured with the notes of iniustice which cannot be affirmed without plaine impiety Secondly I answere that there is a great difference between naturall and morall causes as euery Nouice in our Schooles can instruct you Naturall causes by their good or euill effects are neither made good or euill better or worse as the fire waxeth not more hoat by the heate it casteth nor the stocke of the vine in it selfe more fruitful by the outward braÌ„ches it spreadeth abroad but these only demonstrate the fruitfullnes of the vine or heate of the fire Morall causes do not only worke well or badly because they are good or euill but by vvorking vvell or euilly they grovv good or euill become better or vvorse As vvee do not only liue temperatly because vve are teÌ„perate but by many acts of temperance become Arist l. 2. de mori c. 1. Ibid. c. 2. VVhitak l. 1. 8. aduers Duraeum August l. de fide oper c. 14. in psal 31. S. Thom. in Gal. 3. lect 4. Ambr. in cap. 8. ad Rom. Beda in c. â— ep lac temperate by the like dayly go forward increase in temperance For sayth Aristotle As by building builders by singing to the harpe men arriue to be cunning harpers or musitians so by doing good things men become iust by temperate things temperate by valiant exployts valiant Likewise by accustoming our selues to contemne and endure things fearefull and to be dreaded fortes efficimur we grow stout couragious Therfore although the tree which is a naturall cause of budding fruits receaueth not from them any sparke of life or increase of goodnes yet the iust man who is a morall cause in acheiuing good workes is more quickned in spirituall life and perfected in iustice by achieuing of them 21. Then they vrge out of S. Augustine That good workes go not before the iustifyed but follow him that is iust Out of S. Thomas Workes are not the cause that any one is iust before God but rather the executions and manifestations of Iustice. The like out of S. Ambrose Venerable Bede others I answere they are manifestations and remonstrances of the first iustice of the first infusion of grace as S. Thomas expoundeth himselfe and so they follow and are not the cause S. Thom. in c. 2. ad Gal. that any one is iust in that kind yet this withstandeth not but that they perfect and increase the infused iustice as true meritorious and morall causes thereof which is all that we require all that the Oecumenicall holy Councell of Trent hath enacted touching the Iustice of our works quickned with the seed or watered with the due of Gods celestiall grace The end of the fourth Booke THE FIFTH BOOKE THE XXII CONTROVERSY DISPROVETH The Protestants certainty of Saluation against D. Whitaker and D. Abbot CHAP. I. SO deep and vnsearchable are the iudgements of God so close and inscrutable the inuolutions of mans hart his foldes so secret so many his retraytes his search so weake in matters of spirit so hidden and vnknown the operations of grace the feares the doubts the anxiety so innumerable which the best belieuing Protestants and Ministers themselues feele in their consciences as I am wonderfully astonished at this arrogant speach that they should be all infallibly assured and vndoubtedly certaine of their saluation and my astonishment is the greater when I read the sentence of God and Eâ—â—â—â—â— 9. v. 1. 2. verdict of the holy Ghost passe against them in these tearmes vncontrollable There are iust men and wise and their workes are in the hand of God and yet man knoweth not whether he be worthy of loue or hatred but all things are reserued vncertain Prou. c. 20 v. 9. for the tyme to come And who can say my hart is cleane I am pure from sinne Where Salomon doth not affirme as Venerable Bede noteth vpon that place That a man cannot be but that he cannot certainly say or know himselfe to be pure from Beds in eum locum Eccles 5. v. VVhitak l. 8. aduers Duraeum Abbot in his defence c. 4. f. 330. 331. c. Calu. l. 3. instit c. 2. §. 38. sinne Likewise Of sinne forgiuen be not without feare or as whitaker readeth out of the Greeke Of expiation or pardon be not secure To the first of these three testimonyes M. Abbot replyeth with Caluin his Maister That by outward things by thinges that are before our face a man knoweth not whether he be beloued or hated of God howbeit he may otherwise infallibly know it But this answere cannot be shaped to the latter clause of that sentence All thinges are
Ioan. 2. v. 5. Ibid. c. 4. v. 11. Charity whereof you haue the rash verdict of Protestants that it can neuer be perfect wil you now heare the iudgmeÌ„t of S. Iohn He that keepeth his word to wit the commaÌ„dment of our Lord in him in very deed the Charity of God is perfected If we loue one another God abydeth in vs and his Charity in vs is perfected Will you heare the sentence of Christ Greater loue then this no man hath that a man yield his life for his friendes But this hath beene acomplished by innumerable Martyrs Ioan. 15. v. 13. of our Roman Church they then haue arriued to the highest pich or degree of Charity After this sort S. Augustine teacheth that not only the Charity of Christ but the Charity also August tract 5. 6. in 1. IoaÌ„ c. 3. Item l. de perf iust tom 3. ex sent sent 311. despir lit c. 5. vlt. l. de doct Chri. cap. 39. l. 1. de pec mer 23. remis c. Hiero. l. 2. comm in lament Ierem haec de Hier. Cent. 4. c. 10. col 1250. of S. Steuen the charity of S. Paul was perfect in this life accordingly in his booke of the perfection of Iustice and els where very often But most perspicuously S. Hierom He is truly and not in part perfect who disgesteth in the wildernes the discomfort of solitude and in the Couent or Monastery the infirmities of the brethren with equall magnanimity Which sentence because the Madgeburgian Protestants could not with any dawbing besmeare but that the beauty thereof would discouer it selfe they sprinkle it with the aspersion of an vnâ—itting or bastardly kind of speach and so cassiere it amoÌ„g other of his errours But these reproachfull censures of such an eminently learned Saint rebound back with disgrace of the censurers honour of the censured and our acknowledged triumph with which I go on to establish it further with a Theologicall proofe 4. It is a strong grounded opinion among Deuines that the actuall and supernaturall loue of some feruent zealous persons heere vpon earth exceedeth in essentiall perfection the burning charity of sundry inferiour Saints in heauen whose Charity notwithstanding Protestants graunt to be perfect for as the habituall grace and Charity of such as haue exercised many acts of loue often receaued the sacraments and augmented their inward habit surpasseth the grace and renouation of Baptisme which infants dying before the vse of reason haue only obtayned So their actuall charity which is often answerable to the habituall and by the help and supply of Gods speciall concurrence may sometyme be greater surmounteth also the actuall loue of young children who now reioyce and triumph in the Court of blisse such was the loue of our B. Lady of S. Iohn Baptist S. Peter and S. Paul 5. To this Argument of the Schoolemen I find no reply in any of our Reformers writings but to the aforesayd passages of Scripture they commonly answere that VVhitak in his answere to the 8. reason of M. Campiâ— fol. 251. VVher in are the marginall nots out of his reply so Duraeus the workes of the faythfull are perfect and pleasing to God by acceptation They please him quoth Whitaker as if they were entiere and pure because he looketh vpon our persons he doth not make search into the worth and merit of the worke Verily in this later clause you say most truly he maketh not search into the worth merit of your workes whch you denounce to haue no merit in them which you proclayme to be mingled with the corruption of sinne yet your persons perdy because you are Protestants are so amiable in the eyes of that supreme Monarch that the things you do delight and content him as entiere and pure howsoeuer they be in themselues impure And whereas the Publicans humility Mary Magdelens teares the Chananeans fayth S. Peters sorrow endeared them to Act. c. 10 v. 35. God wheras all other good persons are accepted to him by reason of their workes He that feareth God and worketh iustice is acceptable vnto him only Protestants are such darlings as their works are not regarded by reason of their persons He that sayd to Abraham Because thou hast done Gen. 21. v. 16. 17. Sophon 1. v. 12. this things and hast not spared c. I will blesse thee blesseth them without reference to their doings He that searcheth Hierusalem with lamps that is diligently sifteth his holyest Saints maketh no such narrow scrutiny into his Protetestant fauourites he with whome there is no acception of persons accepteth the persons of Protestants without any exception Go you and vaunt of this extraordinary fauour and passe yee without search or examination to your peculiar heauen God grant that we and our workes being weighed in the ballance of Gods iust triall be not found too light as Baltassars were or fayling in any duty Abbot c. 4. sect 45. August de spir lit c. 35. Aug. de temp serm 49. Hier. l. 1. aduers Peâ—ag l. 3. de Fulg. l. 1. ad Mon. Orig. ad Rom. c. 6. we are bound to accomplish Against which M. Abbot declameth as a thing impossible because S. Augustine telleth vs That there is no example of perfect righteousnes among men That this is the perfection of man to find himselfe not to be perfect To whome he also addeth the authorityes of S. Hierome of Origen calling our righteousnes in this life vnperfect wanting of perfection and an image or shadow of vertuâ— Likewise of the Apostles tearming himselfe according to S. Augustine vnperfect a trauailler to perfection not as one that was come vnto it Thus he not vnlike the Stoickes whome S. Hierome and S. Augustine reprehend for their doting phrenzy in cauilling that he who profiteth in wisedome cannot be sayd to haue any wisedome vntill he come to be perfect therein 6. But as concerning the matter in hand I briefly reply with our Angelicall Doctour S. Thomas and with August coâ—t â— ep Pelag. l. 3. 6. 7. Augu. de spir lit c. 36. Hier. l. â— cont Pela Aug. ep 26. S. Thom. q. 24. art 8. Baâ—nes Lor. â—lij in eum articul all other Deuines commenting vpon him That there is a threefold degree of perfection The first is of them who are so firmely rooted in charity as they detest all thinges contrary repugnant to the law of God that is al mortall and deadly crymes by which charity is extinguished this degree all the iust who are in the fauour of God attayne vnto The second is that which excludeth not only euery grieuous sinne but as much as our humane frailty with Gods grace can do euery little imperfection euery superfluous care let or impediment which diuerteth our minds or withdraweth our harts from the loue of soueraigne goodnes to this not all the iust but some religious and zealous persons by continuall mortification and abnegation of
sinne ayded by God S. Augustine which he strengthneth by the authority of S. Ambrose affirming him truly to impugne them who say à man cannot be without sinne in this life And in the same booke Sinne may be auoyded but by his helpe who cannot be deceaued Thus Origen affirmeth that holy Iob and his children were pure and spotles from the fault of transgression in so much as the Magdeburgian Protestants reprehend him for it saying Naughtily doth he attribute so much innocency to Iobs children as Adam and Eue had in Paradise naughtily also doth he ascribe vnto Iob that he was naked and deuoyd of sinne of impietyes of all vnlawfulnes Likewise that he neyther sinned in his cogitations nor in the conferences of his soule or affayres of his hart Besides in Lactantius they taxe this sentence of his If any one be purified from all spot of sinne let him not thinke he may abstayne from the worke of largition or giuing almes because he hath no sinnes to wash away And in the same booke I proceed with their owne words vnfittingly doth he say That one may be acceptable vnto God and be free from all blemish let him alwayes implore the mercy of our Lord c. In Theodoret they reproue and place among his errours that he affirmed Paul therefore not to be hurt of the viper because he was without sinne In S. Hierome they distast this Our soule as long as it abydeth in her infancy wanteth sinn So that Origen Lactantius Theodoret and S. Hierome are by our Aduersaries owne confession wholy with vs in this point of fayth 2. Notwithstanding against these auncient Fathers Isa 64. v. 6. they oppose on their side the Ancient of Dayes euen God himselfe speaking by the Prophet Isay All we are become as one vncleane and all our iustices as the cloath of a menstrued woman Therefore vnles we thinke our selues better then Abbot c. 4. sect 3. Orig. ad Rom. c. 3. Hier. in Isa c. 64. Aug soliâ—o c 28. Bernar. ser 1. in fest omn. sanct de verb. Isa ser 5. in dedic Eccles ser 5. Aluarez à Medina in eum loc our forefathers all good workes say they are stayned with iniquity which M. Abbot contenaunceth with the like sayings of Origen S. Hierome S. Augustine and S. Bernard I answere first with S. Hierome vpon that place of Isay that there he deploreth the desolation and captiuity of the Iewes in behalfe of those sinners for whose offences they were so miserably afflicted and in their person vttereth those wordes not in his owne Or in respect of the iust and holy men that then flourished amongst them Secondly I answere that the Prophet speaketh not there as Aluarez à Medina well noteth of all the workes of the foresayd offendours in generall but of their sacrifices Holocaustes Kalends and other externall solemnities by which they falsly deemed themselues cleane and sanctified in the sight of God these their iustices he pronounced to be like a menstruous defiled cloath because they consisted only in the pompe of outward ceremony without the sincerity of inward worship after which manner God sayd by the mouth of the same Prophet Offer sacrifice no Isa c. 1. v. 13. 14. more in vayne Incense is abhomination vnto me the new Moone and the Sabaoth and other festiuities I will not abyde your assemblies are wicked my soule hateth your Kalends your solemnities Thirdly I answere that al our iustices al our pious workes albeit good and holy considered by themselues yet compared and paralelled with the vnmatchable purity and holynes of God are truly termed vncleane and defiled according to the accustomed phrase of holy Scripture which calleth thinges in themselues great in comparison of him litle or nothing All nations as if they were not so are Isa 40. v. 17. they before him and they are reputed of him as nothing Thinges in themselues fayre and glittering foule and vncleane contemplated by him Beholde the Moone also doth not shine Iob. 25. v. 5. 6. the stars are not cleane in his sight how much more maÌ„ rottenesse the sonne of a man a worme Things most white and beautifull filthy and loathsome matched with him If I be wasbed as it were with snow waters and my hands shall shine as immaculate yet shalt thou dippe me in filth and my garments shall abhorre me that is as S. Gregory commenteth Although I be Greg. l. 9. mor. c. 19. filled with the groanes of heauenly compunction although I be exercised by the study of vpright operation yet in thy cleanesse I see I am not cleane 3. For this cause the Royall Prophet how innocent Psal 141. soeuer might cry out and say Enter not o Lord into iudgment with thy seruant because no liuing creature shall be iustifyed in thy sight which sentence Abbot vrging against vs exaggerateth Abbot c. 4. sect 47. fol. 590. thus Dauid sayth it a Prophet sayth it a man after Gods owne hart sayth it And what if a Saint in heauen what if a Cherubim should say it might he not truly say it measuring his righteousnes with the infinite sanctity and holines Greg in c. 4. Iob. Hilar. Hieron Arnobius Euthi in eundem psal Aug l. adu Orosium c. 10. Aug. l. de perfect iustie Hier. ep ad Ctesiphou Greg. in eun psal Aug. in eun psal Iob. 4. v. 28. Caietan Eugub Vatablus in eun loc Symmach of God For as S. Gregory writeth Human iustice compared with diuine is iniustice because a lanterne in darkenes is seene to giue light but placed in the sunne beames it is obscured and darkned And thus S. Hilary S. Hierome Arnobius and Euthimius expound that place of the Psalme neyther doth S. Augustine dissent froÌ„ them saying By whose participation they are iust by comparison with him they are not iust Another exposition is of the same S. Augustine S. Hierome and S. Gregory vpon that Psalme that the Prophet vttered the former speach in respect of veniall sinnes with which the most iust and holy men are often infected and which God strictly examineth and seuerely punisheth The third interpretation is of S. Augustine also vpon this Psalme That no man can be iustifyed of himselfe before the face of God but the iustice he hath he receaueth from him So Caietan Eugubinus and Vatalbus expound those wordes of Iob In his Angells he found prauity or as Symmachus readeth vanity because they of themselues had no goodnes no verity no essence or being but participated all from the soueraygne bounty of God According to these three last expositions we satisfy al the ambiguous and obscure sayings our aduersaries oppose against vs euen that of S. Bernard which they vainly boast to be vnanswerable Shall not our iustice if it be strictly Bern in fest omn. sanct sâ—r 1. Abbot e. 4. sect 3. fol. 393. Bern ser 5. de verb. Isa Aug. l. 9. confess c. 13. Idem