to no other is the guilt to be imputed especially he being as you maintaine the principall agent and they his instruments in atchieuing wickednes which if you rightly beleeued in the true God of heauen were so great an impiety as hell it self cannot breath forth a greater Neither need I alledge places of scripture they are so infinite or other testimonies the light of reason is manifest and cleere that our soueraigne God cannot sinne And that the reprobate in generall haue their wills free from the thraldom of sinne the very lawes and commandements of God and man the rewards and punishments of all common wealths the threats and persuasions so often proposed vnto them in holy Scripture do abundantly witnesse as I haue els where largly demonstrated Therfore I heere passe theÌ„ ouer with this saying of S. Augustine vvho discoursing of those reprobate who refused to come to the heauenly supper Aug. li. 83. qq q. 63. prepared for them sayth Those that wold not come ought not to attribute it to any other but only to themselues Exod. 8. 2. because vt venirent vâ—cati erat in libera voluntate being called it was in their freewill to come The scripture likewise Exod 9. 1. 2. speaking of Pharao in particular declareth his absolute freedome saying dismisse my people c. but if thou wilt not Exod. 10. 3. 4. And in the next chapter dismisse my people to sacrifice vnto me and if thou refuse and holdest them And again til when wilt thou not be subiect vnto me Dismisse my people but if thou resist wilt not c. Wherefore vnlesse a man vvill be as obstinate as Pharao was he must needs graunt that his will was free Aug. lib. de praed gr cap. 15. and not necessarily deteyned in the captiuity of sinne els as Origen vrgeth why doth god blame him saying but thou because thou wilt not dismisse my people behold I will strike all the first borne in Aegypt And S. Augustin expressely teacheth that he was not thrall to sinne but that he did freely of his owne accord rebell against the hand of God comparing him thus with Nabuchodonozor Touching their nature they were both men touching their dignity both Kings touching their cause both deteyned the captiued people of God touching their punishment both with chastisements were benignly admonished what therfore made their ends so different but that one feeling the hand of God groaned and lamented with the remembrance of his owne iniquity the other warred with his freewill against the mercifull truth of God 3. The seauenth heresie auerreth that the liberty of free-will Fulk in ca. 8. ad Rom. sect 8. is not only captiue in the reprobate but abolished also in Gods elect for these be Fulkes owne words The eternall predestination of God excludeth the merits of man and the power of his will therby to attayne to eternall life But S. Thomas S. Thom. 1. p. q. 23. â—rt 2. our Angelicall Doctour teacheth that predestination putteth nothing in the predestinate nor any way altereth the faculty of his will for it is nothing els according to him and all other Deuines but the eternal purpose and decree wherby God ordeineth and directeth some by supernaturall meanes to the attayning of euerlasting blisse which he sweetâ—ly bringeth to passe not by any phisicall motion or necessarie determination but by certaine moral inspirations callings and persuasions c. setting before them such forcible reasons and motiues so effectuall in tyme and pâ—lace so fitt with such apparant shew of honest profitable and delightsome good as he mildly draweth them without any let or hinderance to the liberty of their will leauing it to worke with the same connaturall choice and indifferency as if there were no such decree or purpose at all otherwise how are the elect counsayled exhorted encouraged and commanded in holy writ to purchase their heauenly blisse How is the kingdome of heauen proposed as a crowne as a goale as a reward to be wonne bought and gayned by their labours if they haue no power to gayne it How are they honoured and praysed who valiantly striue in this behalfe they blamed rebuked who are idle lazy vnlesse they haue free power to work attayne their saluation But of maÌ„s freedom euen in things supernaturall I haue sayd inough in the 24. 25. Controuersyes Now I follow on my way 4. From those latter heads of heresy other heretiÌ„call Fulk in ca. 8. ad Rom. sect 9. Caluin l â— institut §. 7. 28. 29. 43. l. 4 in sâ—it cap. â—7 §. 2. Fox Act and Monâ— Tom. 2. where hâ— reâ—itethand approueth these words of Tindaiiâ— positions take their beginning to wit that the elect do what they will cannot possibly be damned nor the reprobate be saued that they can neuer vtterly loose the fauour of God nor these truly enioy it For thus saith Fulke Euery christian man which is indued with faith and hope may and ought to be infallibly assured that he is iustified and shall be saued Caluin Let all the faithfull be bold safely to assure themselues that they can no more faile of the kingdome of heauen into which Christ is already entred then Christ himselfe Fox also We haue as much right to heauen as Christ hath we cannot be damned vnlesse Christ be damned nor can Christ be saued vnlesse we he saued But as touching the reprobate they according to Fulke are antecedently ordeyned to destruction by Gods immutable counsaile they are necessarily tyed to the slauery of sinne they cannot repent or beleeue therfore they haue no power at all to gayne their saluation or 2. Timoth. 2. 20. purchase the fauour of God A most pernicions and damnable assertion cleane crosse to the saying of the Apostle In a great house there are not only vessells of gold and siluer but of wood and earth and some truly vnto honour and some vnto contumelie if any therfore shall cleanse himselfe from these he shal be a vessell for honour sanctified and profitable for our Lord prepared for euery good worke Therfore the reprobate which are vessels of wrath and contumelie may purge themselues become vessels of honour vessels of election Then Cain Gen. 4. 6. was a reprobate yet he might haue returned if he would into the state of grace and fauour of the highest as appeareth by the expostulation God vsed vnto him Why art thou angry and why is thy countenance fallen By the condition he proposeth If thou do well By the promise he maketh shalt thou not receaue again By the commination or threat he addeth but if thou doest ill shall not thy sinne forthwith be present Esau was a reprobate and yet S. Augustin Aug. l. â— ad Simplic q. 2. sayth of him Esau was not willing and runned not but if he had bin willing and had runned he had arriued at the goale by the help of God who also by calling wold
In 6. Syn. gen act 4. 9. â—6 with Sergius with the Monothelites their wills and operations who for this cause are enrolled in the rancke of heretikes and aboue 1000. yeares ago condemned by Pope Agatho in the sixt generall Councell 23. Wherefore to draw to an end I intreate you all who peruse this Treatise if the filth sucked out these miry puddles haue not dammed vp the passage of truth if these dregges of heresyes haue not quenched in you all sparkes of grace renounce the Patrons of such iniquity beware the infection of their folly the fury of them who proclaime Christ a Priest Christ a Mediatour according to his Deity and acknowledge with vs how he dischargeth these dutyes only as man notwithstanding how his actions his Sacrifice his prayers and teares were all of infinite and incomparable merit through the excellency of his diuine person Which I would to God his Royall Maiesty would also vnderstand for whose worthy satisfaction I haue diligently laboured to decide this question THE TENTH CONTROVERSY DEMONSTRATETH The Primacy of S. Peter against D. Bilson and D. Reynoldes CHAP. I. ARISTOTLE the chiefe and Prince Arist â— 3. polit â— 5. 6. 7 of Philosophers assigneth three seuerall manners of gouerning a Common-Wealth For eyther many of the meaner sort beare sway or some few of the Nobility or only one as absolute Soueraigne If many it is called Democracy if few Aristocracy if one a Monarchy The first is often ruined with the tumults and garboyles of the vnconstant and diuersly-headed multitude The second commonly deuided with the strifes and factions of the ambitious Peeres The third as it is lesse subiect S. Thom. de regim principum l. 1. cap. 1. 23. â— to diuision so most conuenient as S. Thomas learnedly noteth to order guide and keepe many in peace and vnity the finall scope to which all gouernments should be directed and all rulers ayme 2. Whereupon Plato Aristotle Isocrates and diuers other affirme in peace in warre in managing al affaires Plato in polit Arist l. 3. polit c. 11. 12. l. 4. cap. 2. Isocrates oratione 3. this to be the most diuine forme of a Common-Wealth where one most singular man hath the supreme power and administration of things which both God and Nature confirmeth For in the mystery of the most holy Trinity there is the Father from whom the Sonne and the Holy Ghost who from the Father and the Sonne as from one only origen or beginning proceedeth They euery way equall in properties distinct in Persons three are only one in ouer-ruling and disposing all things Amongst the immortall spirits and quires of Angels there is one illuminated by God who giueth light to the rest In the Heauens there is one first moueable by which the inferiour orbes and planets are moued One Sunne from whence the light of the Stars is borrowed and influence of the signes in the Zodiacke determined In earthly thinges in this little world of man there is one hart from which the arteryes and vitall spirits one braine from whence the sinewes one lyuer from which the veines channels of bloud haue their head or of-spring in euery element there is one predominate quality Amongst the birdes the Eagle among the beasts the Lyon among the fishes the Whale doth also dominier In Trees Cyprian tract do Idolorum â—anitate Hearbes and Plants in Townes Villages Families priuate Houses the like head-ship or Monarchy might be shewed if it were not too long for my professed breuity in so much as S. Cyprian writeth The very Bees haue their guide and captaine whome they follow Apo. 2â— 2. Cant. 6. 3. Mat. 13. v. 38. 41. Ioan. 10. 16. Luc. 10. 34. 1. Tim. 3. â—â— 3. Now sith the Church of Christ militant vpon earth is a perfect yet spirituall Common-wealth sith it is An holy Citty A campe well ordered and established by the wisest Captaine Gouernour and Law-maker that euer was Who doubteth but that he placed in it the most worthy Regiment of all others that Monarchicall preheminence which in all his other creatures so perfectly raigneth especially for that he resembleth it to A kingdome to A sheepefold to An Inne to An House in which one King one Pastour one Host one Maister beareth sway For that it ought to be correspondent to the ancient Mat. 16. 18. 19. Synagogue in which one High-priest answerable to the celestiall hierarchies and orders of Angels among whom one Seraphim is chief And who was this visible Monarch this Ministeriall head of the Church vnder Christ but S. Peter To whom our Sauiour said Thou art Peter and vpon this Rocke will I build my Church and the gates of Hell shall not preuaile against it And I will giue to thee the Keyes of the Kingdome of Heauen and whatsoeuer thou shalt binde vpon earth it shall be bound also in the Heauens and whatsoeuer thou shall loose in Earth it shall be loosed also in the Heauens In which seÌ„tence foure rare prerogatiues are promised vnto Peter and by euery one of them his supereminent dignity aboue the rest of the Apostles manifestly declared 4. For first he calleth him Rocke by which Metaphore he doth insinuate that he as a Rocke or Stone vnmoueable Amb. ser 47. Orig. hom 5. in Exod. saith S. Ambrose vpholdeth the whole weight and fabrike of Christian worke That he saith Origen is the great foundation or most solide stone vpon which Christ builded his Church Secondly he addeth To thee I will giue the Keyes of the Kingdome of Heauen by which words is signified all power to enact or repeale Lawes sommon or confirme Councels appoint or displace offices consecrate or degrade Bishops all power and authority which is requisite for the rule gouernment or instruction of the Church For euen as when the keyes of a Citty are giuen vp to the Magistrate the administration and rule of the State is surrendred into Greg. l. 4. epi. 32. Luc. 11. 52. Apoc. 1. v. 18. his hands so now when the Keyes of the kingdome of Heauen are imparted to Peter The whole charge and principality of the Church as S. Gregory writeth is committed vnto him And whereas there be two sorts of Keyes the Key of knowledge to teach and instruct of which S. Luke You haue taken away the Key of knowledge and the Key of authority and iurisdiction to guide and gouerne whereof S. Iohn speaketh I haue the Keyes of death and of Hell and Esay I will giue the Key of the house of Dauid vpon his shoulder Both these Keyes were here delegated vnto Peter by Isa 21. v. 22. It was vsuall amongst the Hebrewes to giue power and authority by the Keyes vid. Azor. Insti mor. p. 2. c. 9. the one he had the Chaire of infallible doctrine to decide all controuersies and define all matters of faith by the other the scepter of Ecclesiasticall gouernment to rule order correct and
S. Luke confirmed by S. Paul And yet our Sacramentaries reiecting the agrement approbation of them al endeauour to interpret it by far more hard hidden passages Others do not only misconster but vtterly deny most apparent places vndeniable testimonyes For is there any thing more often inculcated or more largly amplifyed by the Prophets then the glory of the Messias and benefites we were to receaue by the comming of Christ Is there any thing more euidently expressed by the EuaÌ„gelists then his genealogy his natiuity his humane pedegree from the line of Dauid Yet Faustus the Manichee had his eyes darkned as S. Augustine testifyeth with presumptuous arrogancy that he sayd Searching the Scrippures Aug. lib. 16. con Paust cap. 2. 14. lib. 12. c. 2. lib. 2. cap. 2. I find there no Prophesyes of Christ The Prophets fortel nothing of him the Ghospell mentioneth not his temporall birth or procreation from man Howbeit sayth S. Augustine he euery where auoucheth himselfe the sonne of man But as Faustus was thus blinded and would not see a mistery so cleare what if Protestants be blinded in an article of Faith no lesse cleare and perspicuous We found not in Scripture the predictions of Christ neither do they discerne the Aug. ep 165. ad Donat Church of Christ as plainely described as Christ himself For in the Scriptures sayth S. Augustine we learne Christ in the Scriptures we learne the Church And then How doe we belieue we haue receaued out of the diuin writings Christ manifest Aug. epist 48 ad vinâ—eÌ„t Rogat â— vnles we haae also receaued from thence the Church manifest Truly we haue receaued it so manifest as all Nations see it all nations flocke vnto it all reuerence and obey it by the direction of Scripture only they see it not who would be ignoraÌ„t of nothing by their search of Scripture They see not I say the Catholike vniuersall Church visibly dispersed thoughout all the world lineally descended from the Apostles infallibly assisted by the spirit of God c. often recommended in holy Write vnto vs. 16. Secondly I might alleadge the copiousnes of Gods sacred word how some one 〈…〉 is often tymes so fruitfully impregned that as it is deliuered by the diuine Math. 7. v. 18. Interpreters of many true litterall senses so it is brought forth by priuate expositors with the vntimely birth of sundry heresyes Let that sole text of S. Matthew serue for an example A good â—ee cannot yeild euill fruits c. For by this a Hier. l. 2. aduers Iouin Iouinian vnderpropped his fornamed fancy That a good and iust man could not produce the fruits of sinne The Pelagians b Aug. l. 2. de nup. concup cap. 26. from thence concluded That the good sacred tree of Marriage that the pure and faithfull married couple cannot â—ngender euill Children infected with the contagiou of originall sin Others c Aug. l. 1. de grat Christ c. 18 of that crew by the force of the same wordes and those that follow Nor an euill tree yeild good fruits peruersly inferred That the good tree of Free-will might of it selfe without Gods grace procreate the fruits of goods works as the euill tree blossometh the fruits of euill Others d Aug. l. 3. cont lit Petil. capâ—â— 44. either Pelagians or Donatists picked from thence That a good Priest could not minister wrongfully the Sacrament of Baptisme nor an euill Priest rightly Out of the same clause e Hier. â—â— coÌ„ment ad hunc loc Aug. in disp 2. cont Fortunat the Manichees strained their impious dotage That some men were good by nature could not be euill some euill by nature and could not be good From whence also the Caluinists gathered two pernicious heresyes The * See both these obiections proposed answered in the 21. 27. Controuersy one That man being an euill tree hath no freewill to be conuerted to God ayded by his grace nor to cooperate thereunto before he be iustifyed The other That as the fruits do only declare the goodnes of the tree and do not make it good or bad so the vertuous and pious workes of the iust are meere signes and remonstrances but no true causes of their inherent iustice If this short heauenly saying through the rashnes of willfulmen hath bred so many false constructiours alâ— which notwithstanding were bolstened with other the like misapplyed passages how can Protestants presume to ayme aright at the marke of Truth in all questions controuerâ—ed by this vncertaine rule of expounding Scripture by Scripture alone 17. Thirdly I might produce the diuersity not only of the literall but of the literall and figuratiue speaches and demand of our Aduersaryes how the Collatours should discerne the one from the other when the words should be literally when figuratiuely vnderstood Origen was more skillfull in tongues more diligent in reading more wise in obseruing the course and connexion Basil hom 3. in Hex stâ—â— in Gonesim of Scripture then euer any Protestantâ— and yet S. Basil noteth him of grosse ouersight in imagining figures and Allegoryes in the first of Genesis in lieu of the letter â—estorius on the contrary side was dazelled with the letter instead of the figure in that speach of S. Iohn Dissolue Ioan. 2. v. 19. yee this Temple and after three dayes I will rayse it againe Whereby he contended that the Sonne of God only dwelled in Christ as in his Temple Marcions stroue for Rom. 5. v. 20. Ioan. 1. v. 14. Philip. 2. v. 7. Haeb. 4. v. 15. Rom. 8. v. 3. Matth. 3. v. â—â— the pure letter where S. Paul writeth The law hath entred that sinne may abound Munichaeus dreamed of a figure where S. Iohn sayd The word is made flesh that is as he proued by conference of sundry places in the habit likenes and similitude of flesh The Iacobits were illuded with the grossnes of the letter when they baptized or rather seared with burning yrons their sect-mates in their foreheads because it is written in the 3. of S. Matthew He shall baptize you in the Holy Ghost and fire Eutychius the Patriarcke of Constantinople was beguiled with the inanity of a figure when impugning the corporall resurrection of our flesh he expounded of a subtile spirituall and ethereall body that which S. Paul spake of a true naturall 18. And the matter is the harder not to be mistaken heerein because some tyme in the selfe same sentence one and the selfe same word ought here properly there metaphorically be expounded as learned Maldonate wisely obserueth Mald. in eum loc Matth. 8. v. 22. Ioan. 3. v. 13. in that saying of Christ Let the dead bury their dead or not to depart from the chiefest articles of fayth of which I haue hitherto spokeÌ„ The like is shewed in S. Iohn No man hath ascended into heauen but he that descended from heauen the Sonne of man who is
it had byn long before sweetly song in the East and in all the Prouinces Concil Cart. 2. c. 3. Conc. Agath cap. 47 Conc. Calc act 3. S. Cyril cat myst 5. S. Amb. l. 5. epist 33. Greg. l. 7. Ep. 63. l. 12. Ep. 15. Bed l. 1. hist â—â—cles cap. 19. Aug l. 10. confâ—ss c. 1â— â—o l. 22. de Ciui Dei cap. 8. Chrys l. 6. de Sacer. Bils 4. par pag. 993. Caluin de coen â—ni the like he hath lib de vâ—ra Eccles refor in cap. 7. ad Heb. Magdeb. Câ—nt 2. c. Io. col 107 Cent. â— c. 4 col 63. Cent. 3. c. 4. 5. Mâ—lanct l. 4 Chroâ—iâ— Henr. 4. of Italy Was it not there further enacted that the thrice sacred Anthymne Holy Holy should be repeated in morning Masses in the Masses of Lent or in such as were offered for the dead as it was accustomed to be in solemue Masses Is not our Sacrifice of the Masse or vnbloudly Host mentioned also in the second Councell of Carthage of Agatho of Chalcedon and in many others Did not S. Cyril Patriarch of Ierusalem S. Ambrose Bishop of Millan S. Gregory the great Pope of Rome did they not say Masse 19. And the same S. Gregory did he not send all Priestly ornaments to S. Austen our Apostle Did not S. Augustine likewise the Doctour say Masse Did he not in treat others to doe the same for his fathers and mothers soule And which is more doth he not write of a Priest of his who sacrificed the Body of our Lord in a house infected with euill Spirits and the infestation ceased Doth not S. Chrysostome teach That the Angells themselues with reuerence assist our sacrificing Priest in honour of him that is offered on the Altar Which maketh me wonder how M. Bilson should ouershoot himselfe so farre as to auouch That for twelue hundred yeares after Christ our Sacrifice was not knowen to the world Was he so litle conuersant I will not say in these learned Fathers but in the Century-writers his Companions in Caluin his Coronell in Melancthon and other his Protestant Peeres as not to know what they had written in this behalfe Or was he so bold as against vs against them all to broach this stander Caluin sayth It is well knowen the olf Fathers called the Supper a Sacrifice c. Neyther can I excuse the custome of the ancient Church for that with gesture and outward rite they did set forth a certaine forme of Sacrifice with the same ceremonies in a manner that were practised in the old law saue that they vsed the Host of bread in lieu of a beast 20. The Century-writers blame Ignatius the scholler of the Apostles Irenaeus S. Cyprian Tertullian and diuers others in all ages within the compasse M. Bilson speciâ—yeth for the like Melancthon writeth of S. Gregory the First who liued about the 600. yeare of our Lord He allowed sayth he by publike authority the sacrifice of Christs body and bloud not only for the living but also for the dead M. Bale Bale in his Pageans sal 27. Fulk in his confut of Purgat p. 264. 265. c. Beacon in his Treat intituled The reliques of Rome sol 344. Luth. l. de cap. Baby l. de abrog Missae auerreth of S. Leo the first who florished about 440. years after Christ He allowed the sacrifice of the Masse not without great blasphemy to God M. Fulke reprehendeth Tertullian for the same M. Beacon concludeth The Masse was begotten conceaâ—ed borne auone after the Apostles tyme if all be true that Historiographers write So as it was the badnes only I suppose of M. Bilsons cause which made him bolster that foule report 21. Yet I will examine what he and his associates pretend against vs The Eucharist say they is a Sacrament which we receaue from God therfore it cannot be likewise a Sacrifice we offer to God because it implyeth the same thing should be both offered and receaued I answere that one and the self same thing diuersly considered may be both offered and receaued proceed from vs and be giuen to vs be a sacrament and a sacrifice And so the holy Eucharist is a Sacrament imparted vnto vs in that it is a signe of inisible grace ordained by God to nourish our soules with heaueÌ„ly food It is a sacrifice offered vnto God in that this signe or gift consecrated with sacred Ceremony is surrendred vnto him in acknowledgment of his highest Maiesty in protestation of our lowest duety and allegiance In this sense Cyp. ser de â—â—n Dom. it is called by S. Cyprian Medicamentum simul HolocaustuÌ„ Both a medicine and a sacrifice A medicine to heale our spirituall infirmityes A sacrifice to appease the wrath of God A medicine composed by him for the behoofe of vs A 1. Para. 29. v. 14. sacrifice offered and consumed by vs in honour of him This the Prophet Dauid rightly obserued when he sayd All thinges O Lord are thyne and the things we haue receaued from thy hand we haue restored vnto thee Thus we offer our spiritual Hosts as S. Peter exhorteth we offer vnto God â— Pet. 2. â—ers 5. Iac. 1. v. â—7 the Sacrifice of prayer of prayse of thankefulnes c. yet they are all mercifull guifts Descending from aboue from the Father of Lights from whom euery good motion and thoght proceedeth 22. The second and chiefest bulwarke which M. â—eynolds M. Bilson M. Sparks raise to batter the Forr of our Reyn. c. 8. diuis 4. p. 474. Bils 4. par pag. 695. Spark pa. 7. 23. sequen Haeb 10 v. 12. 14. v. 18. ad Heb. c. 9. v. 28. blessed Sacrifice is that S. Paul often inculcateth to the Hebrewes How Christ by one Host one Oblation once offered redeemed vs all How Christ was once offered to exhaust the sinnes of many I graunt that he was only once bloudily sacrifyced in his proper forme and shape yet vnbloudily sacramentally couered vnder the veiles of his creatures he is dayly offered vpon the Altar of his Church Which S. Paul impugneth not but only the iteration of the former bloudy as may be gathered out of the drift and scope of his discourse in that epistle to the Hebrewes 23. Secondly I answere that S. Paul speaketh of the chiefe generall ransoming Host of the full redeeming Heb. 10. v. 14. sacrifice Which once perfected on the Crosse consumated for euer them that are sanctifyed Yet it is nothing repugnant but altogeather correspondent heereunto that we should likewise haue our particuler Oblation to communicate the priuiledges of that vniuersall For so all generall Melchior Canus l. 12. de lo. Theo. c. 12. 1. Tim. 2. v. 4. causes as Melchior Canus noteth are determined and restrained by their particulers The Sunne is the generall cause of light yet we receaue the benefite thereof by many seuerall and particuler illuminations The will of God
of that house is a prophane person And a little after He that gathereth not with you scattereth that is he that is not Christs is Antichrists To S. Augustine Number the Priests euen from Peters seate see who succeeded one another in that row of Fathers that is the Rocke which the proud gates of Hell do not ouercome And in another place That is it which hath obtained the top of authority Then he sayth The principality of the Apostolicall Chaire alwayes florished in the Roman Church Lastly The Bishop of that Sea hath the preheminence of higher roome in the pastorall watch-tower which is common to all Bishops For this cause the Church of Rome is tearmed The head of the world the head of all Churches by Prosper by Victor by Vincentius by the Emperour Iustinian and others To which Church as Irenaeus testifyeth for her more powerfull principality euery Church ought to repayre For this the Pope of Rome is worthily intituled The a Hiero. epist. 123. chiefe and highest Priest The b Ambr. com in 1. Tim. 3. ruler of the house of God The c Concil Chal. in epist ad Leonem act 1. head of the Church The d Synod Later sub Marâ—ino Papa secret 2. Prince Doctor of the orthodoxall and immaculate fayth The e Stephanus Archiepis Carthag ep ad Dam. Father of Fathers The f Bern. l. 2. de consid Vicar of Christ The g Bern. ibid. Pastour of all Pastours The h Concil Constant 5. act 1. pag. 74. giuer of Light and pillar of the Church The i Valent. epist. ad Theodosium quae habetur inter praeambula Conc. Chaleed Iustinian Nouell constit 123. in edit Haloand lib. 1. Cod. de summa Trinitate Liberatus in Breuiario cap. 12. Sozom. lib. 3. cap. 7. most Blessed Bishop of the Citty of Rome to whome amiquity hath giuen the principality of Priest-hood aboue all other These last be the wordes of Valentinian the Emperour whome Iustinian Chrys Ep. ad Innocent Theod. in Ep. ad Leonem Sulpitius Seuer l. 2. sacr hist Epiph haer 42. Cyp. l. 1. Ep. 4 Epiph. haeres 68. â—este Paulo Diaco Anact in Symmacho Sigeber in chronic Extainter Epi. Agapeti ToÌ„ 1. ep Rom. Pontif. habetur ep Euti tom 2. Conc. edit Colon. ann 1606. pag. 510. Apud Leonem epist 68. following maketh also a solemne decree That according to the Definition of the foure Holy Councells of Nice of Constantinople of Ephesus and of Chalcedon the Pope of Rome is the chiefe of all Priests And he addeth No man doubteth but that the top or principality of the highest Bishopricke resteth in Rome 11. Besides these authorityes which are all impregnable the continuall practise and consent of all Nations approue the supremacy of the Pope of Rome and therfore to him as to the supreme and highest Iudge vpon earth appeales haue beene made from all partes of the world To giue you a tast of some few examples To whose high tribunall did Flauianus the Partriarch of Constantinople appeale from the second Councell of Ephesus but to the tribunall of Leo Pope of Rome Whose ayd and succour did Athanasius the Bishop of Alexandria implore oppressed by the Arrians but the ayd of Iulius the Pope of Rome Vnder whose wings did S. Iohn Chrysostome flye deposed in a Councell of many Bishops of the East but vnder the wings of Innocentius the Pope of Rome To him Theodoret to him Saluianus and Priscillian rebells vnto God and enemyes of that Sea condemned in a Synod at Caesar-Augustum to him Marcion to him Basilides deposed from his Bishopricke was faine to appeale To him Valens and Vrsacius came to giue an account and craue pardon for their treachery against Athanasius To Symmachus Pope of Rome 220. or 225. Bishops as others report banished their seates by King Thrasimond fled for reliefe who honourably maintained them at his owne charges 82. To the Pope of Rome as to the anker of fayth oracle of truth the faythfull were wont to direct the Summe of their beliefe the greatest Clarkes their bookes and writings most famous Councells their Canons and decrees So Iustinian the Emperour sent the profession of his fayth to Agapetus the Pope Eutychius the Patriarch of Constantinople to Vigilius the Pope Proterius the Patriarch Aug. coÌ„t 2. ep â—ela lib. 1. cap. 1. Inter Ep. Hormis Tom. 1. Ep. Rom. Pontif. Hiero. in exp li. Sym. ad Dama Concil Chal. in relat sanct Synod ad Leo. Con. Mileu 10. 2. p. â—01 inter ep Aug. 92. c. Cyp. teste Hier. dialo adu â—ucif Bilsâ— pa. 1. p. 44. 45. 48. 49. Chrys Ep. 1. ad Inno. Tom. 5. Socrat. l. 2. cap. 15. Hier. in symb exp ad Damas Aug. con 2. Epis Pelag l. 1. c. 1. Theod Ep. ad LeoneÌ„ Commen eius in Paul praefix of Alexandria to Leo the Pope So S. Augustine sent his workes to Pope Boniface to be examined and amended Possessor a Bishop of Africa his commentaries vpon S. Paul to Hormisda S. Hierome his explication vpon the Creed to Damasus So the Councell of Chalcedon sent their Canons to Leo the Pope The Mileuitan Councell held in Numidia the cause of Pelagius to Pope Innocentius And S. Cyprian the Primate of Africa sent the decrees of the Councell of Carthage to Stephen the Pope Neyther were these thinges done as M. Bilson to obscure the truth and beguile his Reader craftily suggesteth for the common consent mutuall agreement publike liking of the Bishops in euery Prouince because then the like resorts should haue been made to other Primates as well as to the Pope but they were made to him as to the Vicar Generall of Christ and ruler of his whole Church who had power and authority to examine the causes punnish the faultes reforme the abuses approue the fayth condemne the heresies establish the decrees reuerse the sentences of all other Bishops as the Letters the Complaints the Suites the Embassages the Petitions the whole History of the former Appellants and other resorters vnto Rome beare witnesse 13. S. Iohn Chrysostomes letters were to request Innocentius To pronounce the proceedings of the Bishops of the East voyd and of no force to punish with Ecclesiasticall Censures the Authours of that disorder S. Athanasius his complaint was of the wrong offered him by the Emperor a great assembly of Easterne Bishops who wrongfully thrust him from his Bishopricke And Iulius the Pope of Rome as Socrates relateth by the prerogatiue of the Roman Sea wrote threatning letters in his behalfe and restored him to his place rebuking them who rashely deposed him S. Hieromes suite to Damasus was If any thing be here vnaduisedly set forth we entreate it may be amended by thee who holdest the fayth seat of Peter The like suite S. Augustine made to Bonifacus Theodorets supplication to Leo was this I humbly request beseech your Holynesse in this case to ayde me appealing
Aug. de vtil credeÌ„ cap. 17. â—hem Test in ca. â— â— ad Thessal flourisheth still The Heretikes to vse Saint Augustynes wordes in vayne barking round about it Not the heathen Emperours as the Authour of the Rhemes Testament excellently noteth not the Gothes and Vandals not the Turke not any sackes or mâ—ssakers by Alaricus Attila Burbon and others not the emulation of secular Princes were they Kings or Emperours not the Popes owne diuisions amongst themselues and manifold difficultyes and dangers in their elections not the great vices which haue beene noted in some of their persons not all these nor any other endeauour or scandall could yet preuayle agaynst the Sea of Rome Which is a cleere demonstration of Gods diuine prouidence in preseruing the Apostolike seat of his Vicar generall Saint Peters Successour in that holy place and not at Antioch nor at Ierusalem where the succession of the Apostles haue beene interrupted by Schismes infected with Heresies and vtterly ruined by barbarous enemyes 27. Finally it is a tradition vncontrolable that the Pope succedeth Peter and whosoeuer denyeth it gaynsayeth Hystories Chronicles and Recordes of Prelates from the Apostles tyme in which the Bishops of Rome are euer enrolled in the Catalogue of Peters successours and not by them alone Tertullian Optatus Saint Augustine with diuerse others deriue the lineall succession of Popes by name from Peter And in the daies Tertull. l. de praescri Optatus l. coÌ„t Parm. Aug. Ep. 165. ad Generosum Reynold in conference 1. diuis 2. fol. 10. 11. Leo the Great about 440. yeares after Christ it was so far from being called in question that in the common phrase both of Him his Successours and their Secrecretaryes all thinges appertayning to the Bishops of that Sea bare the memory stampe and tytle of Peter They as Mayster Reynolds my Antagonist trauelleth to declare grew to be Saint Peters Their prerogatiue a Leo Epist 45. Saint Peters right Their dignity b Ibidem Saint Peters honour their greatnesse c Ep. 87. serm 1. in Anniu assum suae Saint Peters reuerence Subiection to them d Ep. 87. subiection to Saint Peter A message from them e Ep. 24. an Embassage from Saint Peter Thinges done in their presence f Ep. 4. thinges done in Saint Peters presence Lands and Possessions giuen them g Platin. de vit Pon. in Ioan. 7. giuen to Saint Peter Their Territoryes and Lord-ships h Pope Innocent the third extra c. per Venerabilem qui filij fint legitimi Saint Peters patrimony Their Reuenewes i Abbas Vrsperg in Chron. Hen. 5. Onuphr de 7. vrb Eccles in pal Latera Saint Peters Royalities Their goodwill k Greg. Regist lib. 4. epist 34. his sauour Their communion l Lib. 7. epist 69. his peace Their indignation m â— latin de vit Pon. in Greg. 7. his curse Their signer n Popes in their letters sub annulo Piscatoris c. his ring Their Chayre o Pope Innocent the 4. extra cap Maioris de bap eius effect his Sea c. These and the like speaches which M. Reynolds in an ill cause setteth downe to deface I in a good changing some of his spitefull tearmes doe heere repeat to countenance the truth of the Roman Bishops chiefe preheminence and true descent from Peter Wherein the common stile of the Court and consent of all men iointly agree which I the further vrge to satisfy Mayster Bilson in this and euery one of the three thinges he required to introne the Pope in his Supreme dignity if the grace of God may preuayle with him to take satisfaction from one who although he impugne his errors yet loueth his person and earnestly wisheth all his good parts may be once conuerted to the aduancement of his honour from whose rich treasury they are deriued 28. And with this my wel-wishing vnto him I would heere make an end if Maister Reynolds petulancy Reyn. c. 6. diuis 3. f. 216. Cassio in Chro. Rhegi in Chron. l. 2. Ado breu Chri. â—â—tat 6 in controlling the report of all ancient writers could be passed ouer in silence For albeit he acknowledgeth Saint Peters aboad at Rome yet he denyeth that there he was Bishop or that he held there his seat 25. yeares affirming to recite his wordes is sufficient to bewray his pride and temerity Cassiodorus Rhegino Ado and all the Ecclesiasticall Hystories haue erred in saying that Peter did abide at Rome fiue and twenty yeares Which errour they were carryed into by Eusebius or whosoeuer first reported it A malepert assertion But as saucy is that which followeth where to wash the fault from Eusebius he layth it on Saint Hierome and then to disburden Saint Hierome he loadeth Damasus the Pope of Rome For first his coniecture Reyn. c. 6. diuis 5. fol. 218. is that these words of Eusebius Chronicle Peter continued Bishop of Rome preaching there the Ghospell fiue and twenty yeares were not written by Eusebius but interlaced by Hierome c. Now Hierome sayth he might receaue it from * In Pontiâ—icali Damasus Bishop of Rome on †Hieron â—p 11. ad Age. l. 2. cont Ruffin as Reyn. quoâ—eth them whome he attended as a Secretary And Damasus was not so voyd of all affection but he would be content to aduance the credit of his owne Sea by helping it to be reputed the Bishoply Sea of Peter Lo how he reiecteth Eusebius discrediteth S. Hierome disgraceth Damasus reproueth all Hystories 29. Are these all whose credit he impayreth Not so The Epistles and writings are quoted of aboue two and thirty Bishops of Rome who liued within the first 300. yeares after Christ maintayning the Popes Supremacy he answereth They are Counterfeits all Then Innocentius Leo Gelasius Vigilius Pelagius and Gregory Reyn. c. 8. diuis 3. Ibid. Reyn. c. 8. diuis 6. fol. 550. are recorded for the same He replyeth The prayse which they giue the Sea of Rome doth so exceed the truth that it beareth euident makes of their affection Is his sawcinesse yet at an end No Saint Cyprian Saint Leo Saint Hierome Saint Chrysostome Saint Maximus Isidore Theodoret Saint Gregory and Saint Bernard are alleadged some for Peters some for the Popes prerogatiues or of the Roman Sea Will you read his seuerall answers note the print of Hereticall pride 20. Saint Cyprians authority he reiecteth with Reyn. in the Preface to his 6. conclus fol. 607. Reyn. c. 1. diuis 2. fol. 17. a curteous Congy saying Pardon me O Cyprian I would belieue thee gladly but that belieuing thee I should not belieue the word of God But Saint Leo whome God with myracles and the Generall Councell of Calcedon three tymes honoured with the tytle of Holynesse him I say he more roughly handleth and discardeth in this manner I doe freely without curtesy of tytles and accepting of Persons professe that I mislike
who dyed in the peace of the Church few Field in the places cited aboue Casaubon in the page fornamed are ignorant c. This custome although the Church of England condemneth not in the first ages yet she thinketh not good to retaine it now c. Marke this opposition betwixt the Prince and his subiects writing M. Field denyeth that The Church generally intended to relieue soules c. King Iames auoucheth The Church did desire of God rest for the departed M. Field with his Sinagogue imbraceth all the common and lawful kinds of commemorating the dead the Ancients obserued excepting only two priuate and particuler errours K. Iames with his English Congregation Retaineth not an ancient custome the Church vsed in her publike prayers a custome which spronge from a vehement affect of Charity c. whereby she gaue testimony of the Resurrection to come a custome which he reserreth to the head of thinges profitable or lawfull c. So cleerely is M. Field condemned by the sentence of his Soueraigne who Bucer in his Script a Auglican pag. 450. Vrba Regius in par 1. operum in formula cauâ—â— loquendi f. 8. Ibidem in loc commu c. 8. de Purgat Idem part 1. de missae negotio f. 71. Idem in 1. par oper in loc commun c. 19. vbi supra Aug. ep 1â— Field in ap pend 1. p. pag. 2. was cast before by the iudgment of his Peeres 25. Next after K. Iames I must needes giue praise to some other of his sect who flatly coÌ„fesse with vs the same manner of Prayer for the dead which we require As Bucer once a Cambrigian Professour and Vrbanus Regius Luthers scholler who affirmeth the like of his Maister and proueth it by the testimony of al the most learned Fathers of credit and authority in the Church of God whose names I rehearsed aboue Who appointed also in his reformed Churches of Sueuia a prescript Prayer for the departed brother To the end that God of his mercy would pardon the faults and infirmity of his flesh Who concludeth at length To be sollicitous and carefull for the dead is both a worke of Charity fruit of fayth testifying our beliefe of the glorious Resurrection which no man contemneth but Epicureans and Sadduceans They because they deny the immortality of the soule these because they belieue not the resurrection of the flesh Wherefore if our English Protestants had any regard I will not say to the plaine texts of Scripture whose squire they preteÌ„d in all thinges to follow nor to the prescription of the Church whose vniuersall practise S. Augustine counteth Most insolent madnesse to call in question nor to the ancient Fathers whose generall doctrine M. Field iudgeth no lesse theÌ„ Barbarisme to attach of errour but if they had respect to their owne illuminated Ghospellers to the Scriptures they interprete to the reasons they alleadge they would neuer reiect as superstitious trumpery that which Bucer A man by the censure of the * See this in the letter of the Vniuersity extant in Bucers scipt Ang. p. 944. Fox in his Act. c. pag. 416. English Apolog par 4. c. 4. 2. Cor. 2. Fulke vpoÌ„ that chap. sect 1. 1. Cor. 3. Gal. 6. Rom. â— Apoc. 14. Fulke in enÌ„ loc ser 5 Eccl. 9. 5. 6 Eccl. c. 9. 10 Hier. in c. 6 ad Galat. Fulke obiecteth this place against prayer for the Dead in his confut of Parg. and prayer for soules departed pag 44â— Vniuersity of Cambridge most holy and plainly diuine which Luther Their Elias sent from God to lighten the world which Vrbanus Regius his faythfull and royall scholler constantly maintaine for Euangelical doctrine Nay which King Iames their supreme head and chiefest gouernour in causes Ecclesiasticall placeth in the ranke of thinges lawfull and profitable 26. Now let vs see what coulour they haue to contradict so cleare and manifest a truth M. Fulke and his confederates assemble many sentences out of Scripture which seeme to carry against it som shew of repugnance Out of S. Paul We must all be conuented before the tribunall seat of Christ that euery one may receaue the proper thinges of his body according as he hath done good or euill Then Euery one of vs shall giue an account for himselfe to God The thinges which euery one hath sowed those shall he reape Thou restorest to euery one according to his workes And not according to the works of others Againe Their workes follow them And not the workes of their friends who remaine behind Therefore they cannot be relieued by them Which is confirmed by King Salomon The dead know no more nor haue any further reward they haue no part in this world nor in the worke that is achieued vnder the heauens For which cause he counselleth vs heere Diligently to performe whatsoeuer our hand can worke Likewise by the authority of S. Hierome saying In this present world we know we may help one another either by our prayers or counsells but when we shall come before the tribunall of Christ neither Iob nor Daniel nor Noë can make suite for any but euery one must beare his owne burden These be the skarcrowes which terrify our Reformers from exercising their charity towardes the dead which notwithstanding we easily auoid three seuerall wayes 27. First I say most of the former places may be expounded of the Iudgment in which no help can be expected either from the workes or suffrages of others of this S. Hierome expresly meaneth But King Salomon in the first place seemeth to speake only of the temporall goods left behind them in this world of the benefits of this life in which the Dead haue no society with vs and not of the spirituall workes of Charity of Prayer Almes-deeds c. whereby their soules are benefitted Secondly they may be all interpreted as S. Augustine doth the first testimony cited out of the Apostle which he obiecteth 2. Cor. 5. vers 10. to himselfe That euery one may receaue according to his deserts in the body c. that is according as he merited heere he shall truly enioy in the next life both comfort to himselfe and profit by the charity of others For as S. Augustin profouÌ„dly Aug. in Enchir. c. 110. answereth heerunto In this life and before death he deserued this that these workes after his death might be profitable vnto him Thus his workes are sayd to follow him Or the workes of the liuing may be tearmed his that is dead because he deserued in this life the benefite of them and because they are applyed vnto him eyther by the intention of the worker or by the mercifull dispensation of the Treasurer of Gods Church Thirdly all these places may be vnderstood of the workes of merit not of satisfaction that is euery one shall giue an account for himselfe in the way of merit not in the way of satisfaction The works of one cannot auaile another in the way
Authours both of the Greek Latin Church if all these famous Writers of the first fiue hundred yeares after Christ agree with vs in the partiall eye of sworne Catholiks freed froÌ„ leuity or disaffectioÌ„ to their Prince for cleauing to the ancient Fathers enemyes that fayth alone cannot purchase saluation or iustify vs before God I hope my soueraigne Liege King Iames who vouchâ—afeth to submit his royall wisedome princely iudgment to the censure and tryal of that perfect age will not deeme it any lâ—uity in Catholikes or disloyalty to his person to whome we owe and are ready to performe all the dutifull seruice which euer any subiects haue yielded to their Prince but feare of God zeale of his honour loue of Religion care of our soules and meere respect of conscience which maketh vs afrayd to wander out of this straite and trodden path of so many our holy and learned predecessours and afraid to follow crooked turnings and by-wayes of Heretikes which winde into the labyrinth of eternall perdition THE TWENTITH CONTROVERSY IN WHICH It is concluded that our Iustification consisteth in the habit of Charity against D. Abbot D. Whitaker and D. Fulke CHAP. I. ALTHOVGH we make not any separation or diuorce between those diuine and louing sisters Fayth Hope and Charity but that they all three concurre to the spirituall marriage of our Vide Scot. in 4. dist 27. q. 1. Vega l. 7. super Conci Concil Trid. c. â—5 Gab. Vas in 1. 2. disâ— 198. c. 3. 1. Ioan. 3. v. 1. Luc. 7. v. 47. Ioan. 13. v. 35. 1. Ioan. 4. v. 7. Rom 13. v. 10. Coloss 3. v. 14. VVhitak l. 8. aduns Durâ—um in his aÌ„swere to 8. reason Abbot in his defence cap. 4. Rom. 1. v. 17. 1. Ioan. 3. v. 14. Act. 13. v. 39. Ioan. 14. v. 21. Col. 1. v. 23. Ephes 3. v. 17. Hebr. 11. v. 6. 1. 〈◊〉 1â— v. â— 1. Ioan. 5. v. 1. â—1 Ioan. 4. v. 7. 1. Cor. 13. v. 13. soules with God yet we assigne to euery one her part or function which she performeth heerein To Fayth the entrance to Hope the progresse to Charity which I suppose as most probable to be all one with grace the complement and consummation of this happy Wedlocke As the holy Scriptures declare when they tearme it the band of our vnion and coniunction with God He that abydeth in Charity abydeth in God and God in him When they attribute vnto it the right of our adoption and title of diuine filiation See what manner of Charity the Father hath giuen vs that we should be named and be â—he sonnes of God The remission of our sinnes Many sinnes are forgiuen her because she hath loued much When they make it the badge and cognizance of Christs faythful seruants In this all men shall know that you are my disciples if you haue loue to one another When thereby we are sayd to be borne a new and regenerated in Christ Euery one that loueth is borne of God and knoweth God When they call it the accomplishment of the Law and summe of all perfection Loue therfore is the fullnes of the Law And Aboue all these things haue Charity which is the band of perfection All these places inuincibly proue that Charity is the vertue which espouseth and marryeth vs vnto God which adopteth reneweth and truly iustifyeth vs in his sight 1. The same I also euince by the like testimonyes by which our Aduersaryes would seeme to challeng it to Fayth alon Of fayth say they it is written The iust liueth by Fayth Of Charity we read the like We know that me are translated from death to life because we loue the brethren 〈◊〉 that loueth not abideth in death Of Fayth Euery one that belieueth is iustifyed Of Charity He that loueth me shall be loued of my Father and I will loue him Of Fayth If yee continue in the fayth grounded stable Of Charity Rooted and founded in Charity Of Fayth Without Fayth it is impossible to please God Of Charity If I haue not Charity I am nothing Of Fayth Whosoeuer belieueth that Iesus is Christ is borne of God Of Charity Euery one that loueth is borne of God Wherefore if Fayth by reason of these testimonyes is not the fruit or sequell in our Secâ—â—â—yes iudgment but the true cause of iustification why should not Charity haue the same priâ—iledge which is ouery way warranted with the same authority and with more ample also for S. Paâ—â— expreâ—â—y preferreth Charity before Fayth saying Now 〈…〉 Fayth Hope and Charity these three but the greatâ—â—â— of these is Charity Before he insinuâ—â—â—th that Charity is such as it shall neuer fayle Fayth imperfect and shal be made voyd when we see God face to face Therefore Fayth cannot be heere that garment of Iustice which shall there Ibid. v. 2. remayne and adorne vs for euer but Charity which shall still abyde and continue with vs. Likewise the Apostle VVhitak l. 8. aduers Duraeum Fulk in c. 13. 1. Cor Abbot c. 4. Origen tract in Matth. 4. Hier. Bedâ— Strabo in cum lo Aug. l. 15 de Trin. c. 18. Abbot in his defence c. 4. sect 22 p. 479. auoucheth in the beginning of that Chapter If I should haue all fayth so that I could remoue mountains and haue not Charity I am nothing He doth not say as Whitaker Fulke Abbot misconstrue him If I had the gift of Fayth to do miracles but if I should haue all fayth all historicall and dogmaticall all fayth of miracles all whatsoeuer yea quoth Origen S. Hierome Venerable Bede and Strabo If I had that excellent that solide entiere and most perfect fayth of all others which is able to remoue mountaines without Charity it doth no good Whereupon S. Augustine sayth Nothing but Charity maketh fayth it selfe auailable for Fath may be without Charity but it profiteth not without Charity Abbot answereth He speaketh of fayth after the vulgar vnderstanding aâ— S. Iames did not of true fayth No then neither he nor S. Iames nor the Apostle spake anything at all to the purpose for of what Fayth could there be any questioÌ„ but of that Fayth which is a Theologicall vertue hath her proper and intrinsecall forme distinct from Charity of that which vvith Charity auayleth to iustification for of a false and counterfeit fayth no doubt could be made neither was there euer any heretike so mad or bereft of his wits as to imagine a false fayth to be sufficient to iustification what needed then S. Augustine what needed S. Iames what needed the Apostle with such vehemency so often so seriously to inculcate that a fayned beliefe VVhitak l. 1. aduers-Durâ—um a diabolicall fayth as Whitaker calleth it which no man dreamed to be sufficient auayleth nothing in the sight of God For ioyne to such a fayth ioyne to your meere historicall fayth to your gift of fayth for the working of miracles as much Charity as may