Traditions Both false depositions both wrongfully imposed crimes A wrongfull crime it is that we traduce the Scriptures as vnperfect We graunt with Vincentius Lyrinensis Vincen. Lyâ—â—nen cap. 2. that the Canon of Scripture is perfect a perfect light and lanterne to our feet a perfect rule and direction of sayth if as he noteth the line of Propheticall and Apostolical interpretation be leuelled according to the square of the Ecclesiastical and Catholike sense As great a wrong that we cleaue to humane and vncertaine Traditions We anker on such as are diuine certaine and infallible authentically warranted by the rules himselfe approueth to descend from Christ or the Church his holy and vndoubted Spouse 17. A like wrongfull crime M. Sparkes fastneth vpon Sparks p. 82. 83. vs when he sayth That we preferre the authority of the Church the wife before Christ the husband that we make the written word of God inferiour in authority to the Church and to haue his Canonicall credit from thence Sure you are as Salomon censureth a guilfull witnesse who furnish your cause Prouerb cap. 14. Testis fidelis non mentitur Profert mendaciâ—â— dolosus testis Io. 4 3. Reg. 3. with such shamefull lyes When many belieued in Christ induced by the speach of the Samaritan woman was her authority prefeâ—â—ed before Christ When King Salomon decreed the infant for which the two harlots contended to belong to her whose bowells were moued at the sentence of his death did he make her therby the mother of the child or declare her to be the mother who was the mother indeed So when we imbrace Gods written word by the externall approbation and testimony of the Church answerable to that of S. Augustine Ego Euangelio non crederem c. I would not belieue the Ghospell vnles the authority of the Church moued me thereunto we extoll not the Aug con ep Fund cap. 5. voice of the Spouse before the voyce of Christ. Nor the Church when it defyneth any booke to be Canonicall Scripture doth giue it thereby diuine and Canonicall credit Bils part 4. pag â—81 Rem cont 1. pag. 619 6â—9 Field l. 4 Stapleton cont 5. de poâ— Eccles quaest â— but commaundeth that to be receaued by others as Canonicall which hath in itselfe Canonicall authority 18. Lastly our Aduersaryes arme themselues with the weapons of the Fathers and M. Bilson marshalleth six togeather in a rancke S. Athanasius S. Chrysostome S. Cyrill S. Ambrose S. Augustine and Vincentius who conformably mantaine the sufficiency of Scripture in all necessary points of fayth Many other to the like purpose are alleadged by M. Reynolds and M. Field To all which I answere First that the Scripture is taught to containe all things necessary to saluation as the vniuersal ground Cyril l. 12. c. vltimo Chrys ho. 3. in 2. Thes 2. Vincent aduersus prophan hae nouit c. 2. Bafil ep 80 Cyril de rect fide ad Regi Hieron in Psal 86. Aug. l 3. con lit Petil Tert. lib. cont haer Athan. l. cont Gent. Aug. l. 2. cap. 9. Rein in his conf c. 2. diuis 2. Aug. l. 10. de Gen. ad lit c. 23. Bils 4. par p. 582. 583. Field in appen 2. p. §. 8. Aug. l. 4. c. 24. Dio. l. Eâ—c bier c. vlt. Orig. in 12. Leuit. bom 8. in cap. 6. epist ad Rom. seed or roote from which whatsoeuer we belieue may either mediately or immediatly be gatheted as S. Cyril and S. Chrysostome auouch Secondly as it teacheth and directeth vs to the authority of the Church and doctrine of her Pastours by which euery point is of may be particulerly and clearely explained Thus Vincentius and others are to be interpreted Thirdly it is affirmed to containe all thinges and that nothing besides the Scripture is to be admitted to wit no priuate customes or particuler Traditions not agreeable or repugnant to the writen word as S. Basil S. Cyrill S. Hierome S. Augustines meaning is in his booke against Petilian Fourthly the Fathers often acknowledge the sufficiency of Scripture to conclude euen in plaine and expresse wordes certaine maine principles of our fayth as that God created all thinges of nothing of which Tertullian against Hermogenes That Christ is the true God That Idolls are not God of which Athanasius writeth Or they teach it clearely comprehends the chiefe articles of our Creed and ten Commandments of which S. Augustine only speaketh in his booke of Christian doctrine so often quoted by M. Reynolds 19. Besides which many other things are necessary to be imbraced as by Fathers Reason and Scripture I haue already conuinced and therfore will close vp my whole discourse with one or two sentences of S. Augustine and Origen S. Augustine sayth The custome of the Church in baptizing Infants is not at all to be belieued vnles it were an Apostolicall Tradition M. Bilson and M. Field haue no other shift to trauerse the euidence of this place then by accusing it of some secret corruption But what was he corrupted also in his booke of Baptisme against the Donatists where he repeateth it againe Was Dionysius was Origen corrupted too who sayth The Church receaued a Tradition from the Apostles to minister Baptisme also to Infants Was this other passage of S. Augustine corrupted likewise Aug. de Bap. con Donat. l. 5â— c. 23. It is an article of faith to belieue this Baptisme to be valide Orig. in c. 3. ad Tit. teste Pamphilo in Apol. prâ— Orig. of the validity of Baptisme ministred by Heretikes The Apostles commanded nothing hereof yet the custome which was opposed herein against Cyprian is to bebelieued to proceed from their Tradition euen as many things be which the whole Church holdeth and are therfore well belieued to be commanded of the Apostles although they be not written I may then conclude with Origen He is an Heretike who professeth himself to beleiue in Christ yet belieueth otherwise of the truth of Christian fayth then the definition of Ecclesiastic all Tradition containeth 20. Notwithstanding to reproue our Aduersaries and satisfy all indifferent Readers that we fly not to the succour of Traditions for want of proofes out of holy writ I will vphold the right of our cause in euery ensuing Controuersy as I promised in my Preface by the irreprouable testimonies of Gods written word THE THIRD CONTROVERSY WHEREIN The Reall Presence is maintayned against D. Bilson and D. Sparkes CHAP. I. AS the vnspeakable riches of Gods infinite loue in no mystery of our fayth appeareth more bountâ—full then in the true and reall Fresence of Christs sacred Body conteyned in the holy Eucharist so the vnsatiable malice of our deadly enemy no where more hatefully bewrayeth it selfe then in seeking to abolish this most blessed dreadfull and admirable Sacrament For besids the Armenians Messalians Grecians and Aquarians Althons de Cast l. 9. adu haer v Eucharist Aug. de haer Epiph haer 26. whose errours
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
true Iustice consisteth Remission of sinnes sayth he it selfe is not without some merit if fayth do get or impetrate it neither is the merit of fayth none by which fayth he sayd Lord be mercifull to me a sinner and descended iustifyed by the merit of faythfull humility And in the epistle next following But if any man shall say that Fayth doth merit the grace of working well we cannot deny it nay we willingly confesse it c. They therefore that haue fayth by which they obtaine iustification through the grace of God haue arriued to the law of Iustice Likewise in another place This confession sayth he meriteth Iustification 5. The Centurists taxe Tertullian Origen S. Gregory Nissen S. Ephrem S. Hierome for fauouring heerin our doctrine Tertullian say they seemeth to hould that good workes do both goe before and follow fayth for so he auerreth of Patience And in his fourth booke against Marcion he affirmeth the chief cause of Zachaeus iustification to haue been in that he not knowing fullfilled the precept of Isay breake thy bread vnto the hungry In like manner Origen in so many places I cyte their owne wordes ascribeth to workes the preparation to saluation and cause thereof as in his Commentaryes vpon S. Matthew Such truely sayth he as do professe their fayth in Iesus and do not prepare themselues by good workes to saluation are resembled to the foolish Virgins And in his homilyes vpon Iosue The habitation or dwelling of God in vs he attributeth to our merits that is to our merits of congruity as S. Augustine taught whome I cyted before Then they reprehend and labour to refell this saying Cent. 4. c. 10. Colum. 953. Nissen l. de vita Moys Cent. 4 c. 4. Colum. â—94 Ephrem l. 2. de compunct cor cap. 8. Cent. 4. c. 10. Col. 1249. of S. Gregory Nissen The grace of the holy Ghost dwelleth not in man vnles be first mortify in himselfe the force of sinne They accuse S. Ephrem for teaching that Contrition doth merit remission of sinnes Wherupon they reiect this as one of his blemished places Who doth not admire that God by the teares of this short space forgiueth sinnes and that we gauled with the sore of a thousand woundes he at the eleuenth houre cureth vs by teares Againe When he hath healed vs he rendreth the reward of tears S. Hierome also they blame because in his commentary vpon the prayer of Ieremy Nimium tribuit contritioni he attributeth too much to contrition they blame him likewise for houlding That Cornelius receaued the holy Ghost by the works of the naturall law by which Abraham Moyses and other Saints were also iustifyed What S. Hierome there meaneth by receauing the holy Ghost and whether Cornelius were S. Basil reg 224. ex breuior Greg. hom â— in Ezech. iustifyed before the comming of S. Peter I referre my Reader to the expositours vpon that place and certaine it is that S. Basil S. Gregory do insinuate that the almes prayers and other morall good workes which Cornelius wrought were acceptable preparatiues to moue God to mercy and to communicate vnto him the grace of inherent Iustice Which preparation Prosper expresly acknowledgeth and freeth it from the heresy of the Pelagians Prosp l. de lib. arbitr ad Ruffin Beda in hunc locuÌ„ saying that they did not vnderstand that preparation of Cornelius to be made by Gods grace as we do And Venerable Bede out of S. Gregory affirmeth of the same Cornelius He knew God Creatour of all but that his omnipotent Sonne was incarnate he knew not and in that fayth he made prayers and gaue almes which pleased God and by well doing he deserued to know God perfectly to belieue the mistery of the Incarnation and to come to the Sacrament of Baptisme S. Augustine also thus Because Aug. l. â— de Bapt. c. â— whatsoeuer goodnes he had in prayer and almes the same could not profit him vnles he were by the bands of Christian society and peace incorporated to the Church he is bidden to send vnto Peter that by him he may learne Christ by him he may be baptized Wherby it appeareth that all these allowed his preparatiue workes to deserue in a manner by way of congruity the iustifying grace of the holy Sacrament of Baptisme 6. It is bootlesse to demur any longer on the recitall Rom. 4. Ioan. 20. v. 29. Matth. 8. v. 10. 15. v. 8. Luc. vltim 25. Marc. vlt. v. 14. of other sayings in a point so cleare which Protestants themselues could neuer gainesay vnles they would haue vs worke like stockes and stones or like brute and senseles creatures without freedome and election in the most noble and supernaturall act of our fayth wherein they place the summe of our spirituall life For if that be free as the Holy Ghost declareth it to be commending the fayth of Abraham and of many other that belieued rebuking the incredulity of such as belieued not which he would not haue done if it had not beene in their power to belieue or not to belieue Then it must needs presuppose a pious affection of the will to go before and bend the vnderstanding to assent vnto such hidden misteryes as he imbraceth not only because that alone can affoard it the dignity of freedome but also because the vnderstanding being not inclined by nature nor drawne by the euident sight S. Thoâ— 2. 2. of the obiect nor otherwise inforced cannot possibly as S. Thomas the oracle of Deuines reasoneth giue assent to darke obscure and ineuident articles vnles it be bowed and determined by the force of the will which force and Concil Araus c. 5. Concil Tol. 4. c 55. refer c. de Iudaeis dist 45. August tract 26. in Ioan. Ambr ad Rom. 4. in illa verb. Ei autem quioperatur c. inclination the Arausican Councell tearmeth Initium fidei ipsum credulitatis affectum the beginning of Fayth and the affection it selfe or desire of belieuing And for this cause the fourth Toletan Councell sayth Mentis conuersione quisquis credendo saluatur By the conuersion of his owne mind euery one belieuing is saued S. Augustine recyting many thinges that man may do not willingly immediatly inferreth but belieue he cannot vnles he be willing S. Ambrose To belieue or not belieue is the part of the will for he cannot be forced to that which is not manifest Origen No man is depriued of the possibility of belieuing for this is placed in the arbitrement or choice of man and in the cooperation of grace S. Clemens Alexandrinus The kingdome of heauen is yours if you will c. it is yours if you shall only be willing to belieue Which wordes the Centuristes quote and with their proud and audacious pen censure as Origen ho. 2. in diuersa loca sacrae Scripturae Clement Alexan. in paren Cent. 2. c. 4. Col. 59. Iraen Col. â—8 apud Centur. erroneous As also the like of
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
in his 5. conclusion fol. 656. still and stand in doubt of saluation wherwith M. Reynoldes slaundereth vs. For the probability or morall certainty which we acknowledge ought not to trouble the peace of our Consciences nor anxiously distract much lesse torment the quietnes of our mindes It is a probability intermixed with feare and nourished with such comfortable VVhitak l. 8. aduer Duraeum and stedfast hope with such filial loue as banisheth all combersome anxiety all wauering doubtfullnes all seruile base and troublesome solicitude That which Whitaker so eagerly presseth against Duraeus Try your owneselues if you be in the fayth proue your selues know you 2. Cor. 13. vers 5. Cornelius Cornelij à Lapide in eum locuÌ„ not that Christ Iesus is in you vnles perhaps you be reprobates is interpreted as Cornelius declareth out of Theophilact of Christs aboad not in euery particuler person by iustifying grace but in the Church of the Corinthians by power miracles conuersions and other externall gifts wrought by S. Paul and to the tryall of this his presence he exhorteth them by the remembrance and consideration of the workes acheiued among them and not to try their iustifying fayth vnles it be by some probable tokens 9. The obiections of the second kind which ascribe Ioan. 3. v. 36. â— Ioan. 5. v. 13. Rom. 10. v. 9. Rom. 9. v. 33. Ioan. 3. v. 15. 16. Ioan. 6. v. 35. the certainty of saluation to fayth are these He that beleeueth in the Sonne hath life euerlasting They that beleeue in the name of the Sonne of God are to know that they haue eternall life confesse with thy mouth the Lord Iesus and beleeue in thy hart that God raysed him from the dead thou shalt be safe He that beleeueth in Christ shall neuer be confounded nor perish but haue euerlasting life He that beleeueth in me shall neuer thirst He that eateth this bread shall liue for euer To which I answere that these generall promises which assure life and saluation to the beleeuer are vnderstood conditionally if he beleeue as he ought with a true fayth working by charity and he is sayd to haue euerlasting life because by Cyril in Ioan. 3. fayth he hath entred the gate and way which leadeth thereunto or hath receaued the seed thereof the pledge right and title vnto it by the spirit of adoption or diuine filiation imparted vnto him He is promised also to be saued conditionally if he perseuere in that state to the end after which many other vniuersall sentences of Scripture Ioel. 2. v. 3â— Rom. 10. v. 13. Prou. 1. v. 28. Matth. 7. vers 8. Iac. 4. v. 3. are to be expounded It is written Whosoeuer shall inuocate the name of our Lord shall be saued and contrarywise Then shall they inuocate me and I will not heare them Christ sayth Whosoeuer doth aske shall receaue Contrarywise you aske and receaue not the reason he subioyneth because you aske amisse that you may consume it in your concupiscences Therefore these generall sentences whosoeuer inuocateth or beleeueth shall be saued are to be construed also with this promise If he inuocate and beleeue with true fayth sincere affection and purity of life as it behooueth him to do 10. Secondly whereas many causes concurre to the Hebr. 5. v. 9. Rom. 8. v. 24. Eccles 1. v. 27. Tob. 12. v. â— workes of Iustification or saluation the holy Scripture sometyme attributeth it to one sometyme to another To obedience He was made to all that obey him cause of eternall saluation To Hope By hope we are saued To Feare The feare of our Lord expelleth sinne To Almesdeeds Almes-deeds deliuereth from death because ech of them if nothing els be wanting is sufficient to saue vs and so fayth acheiueth our saluation if we be not defectiue in other things required thereunto or rather because it is the first supernaturall habit origen or roote of life which springeth and bringeth forth the liuely motions of all other vertues and for this cause our iustification is more often assigned to fayth then to any other vertue neuertheles if it fayle dye or be lost as in the next Controuersy I shall proue it may be it procureth not the health of our soules to which it was ordeyned 11. The last troupe of their misapplyed sentences which retyre vnder the standard of Gods care and protection Ioan. 10. v. 27. 28. VVhitak l. 8. aduers Duraeum Abbot c 3. Ioan. 17. v. â—0 21. Matt. 24. v. 24. Rom. 8. v. 30. 1. Cor. 1. v. 8. for security of saluation are My sheep heare my voice c. and they shall not periâ—h for euer no man shall plucke them out of my hands Christ prayed for the faythfull that they might be all one with him and no doubt obtayned it affirmeth it impossible for the elect to be induced into errour Whom he hath predestinated he hath called and whome he hath called he hath iustifyed and glorifyed He confirmeth and strengthneth them vnto the end I answere heere is a new throng of witnesses but no euidence brought in our Protestants behalfe For they are all veryfied of the elect in generall that they shall not perish but be preserued and glorifyed in the end into their harts he striketh his feare with them he maketh his euerlasting couenant but heer is no word or syllable that this or that man in particuler is one of them he may be in the number of such as are outwardly Matt. 20. v. 16. Aug. ser 16. de verb. Apostol called For many are called but few elect He may be also inwardly iustifyed for a tyme which yet S. Augustine auoweth to be vnknown to him but that he is one of the happy band of those who are called according to the purpose and eternall election of God is an inscrutable mystery fit and expedient sayth the same S. Augustine to be Aug. tom 7. de corr gra c. 13. hidden in this place where elation and pride is so much to be decaded c. That all euen those who runne may feare whilest it is concealed who shall ariue to the goale 12. In like manner to answere the authorityes of the Fathers foure obseruations are carefully to be noted Nazian in orat conso in grand Ambros serm 5. Bernar. ser â— de annuÌ„ August tract 22. in Ioan. First that they auouch vs certaine of Gods grace as S. Gregory Nazianzen doth Certaine of saluation S. Ambrose Of remission of saluation S. Bernard Of finall perseuerance S. Augustine to wit conditionally if we keep the commandements if we striue manfully against vice euen to the end c. Secondly they speake sometyme of the certainty of hope and confidence not of the certainty of fayth or of the certainty only of humane fayth by probable coniectures not of diuine and supernaturall Thus S. Hierome S. Augustine S. Leo and S. Gregory in the places heere quoted Thirdly they say that we are infallibly
reason of the hatefull obiect he discouereth in them he doth so punish and abandon them as men are wont to do the thinges which they hate Thus that infinite goodnes that sea of loue hateth and reprobateth such as he foreseeth by the determination of their will Fulgen. l. 1. ad Monim iustly to deserue it otherwise he cannot possibly exercise any hatred or decree of damnation against them according to this of S. Fulgentius It is well known that the wrath Aug. l. 3. in Iulian. c. 18. of God cannot be auouched but where mans iniquity is beleeued to haue gone before And the like of S Augustine God is good God is iust he may deliuer some without good deserts because he is good he can damne no man without evill deserts because he is iust The reason is because to deliuer his elect is an act of mercy which presupposeth hath for her proper obiect Misery wherin al mankind was enwrapped by original sinne but to condemne or depute to punishment is an act of iustice which must needs argue a fault in him Fulk in c. 13 Matth. sect 2. that is punished because as S. Augustine saith God is not A reuenger before man be a sinner Therfore we conclude that he may predestinate vs independently of our merits but he cannot reprobate any without the preuision of their demerits 11. The third heresy is that God purposely intendeth Fulk in̄ ca. 6. Math. sect 5. in c. 1. ad Rom. sect 10. in cap. 11. ad Rom. sect 5. not only the eternall damnation of the wretched but their very obduration blindnes final irrepentance and other enormous crimes by which they are plunged into that hopelesse calamity God hardeneth quoth Fulke the wicked not as an euill author but as a righteous iudge not by bare permission or suffering but by with-drawing and with-holding his grace and deliuering them into their ownelust or into the deceipt of Sathan In which deliuery he graunteth an action of God as his wordes both heere and elswhere import not only to the meteriall entity wherunto we also confesse Gods generall concourse but to that formall obduration or precise formality of contempt and hardnes to which we only allow his sufferance or bare permission or els why doth he alwayes exclude this permission of ours or seeke to excuse God that he concurreth as a righteous iudge vnles he meant that God actually concurreth as a righteous iudge to the same specificall degree of willful resistance or malicious purpose of abiding in sinne to which man cooperateth as an euill actor els to what end deuiseth he that distinction that sinne is against Gods reuealed will not against his secret will vnles he speake of formall sinne for the materiall entity is not against his reuealed will but only the formall obduration or culpable blindnes therfore he supposeth that God sendeth the spirit of errour and giueth the wicked ouer to a reprobate sense by speciall concourse to the very malice it selfe of their sinfull obstinacy 12. It is also a principle of M. Fulkes that God appoynteth before hand not only the end but also the meanes by which men come to that end but the meanes of damnation Fulk in cap. 27. Act. sect 3. are finall impenitencie and other foregoing sinnes therfore they in his diuelish opinion are preordeined by God To which effect writeth of certaine Iewes who refused to imbrace the fayth of Christ forthat they neither would nor could be willing to beleeue because they were reprobate Fulk in cap. Ioan. sect 〈◊〉 making reprobation and consequently Almightie God the cause of their infidelitie willfull peruersitie aboad in sinne For whosoeuer captiueth others without their default in such a bewitching thraldome as they necessarily sinne and cannot auoide the bondage of sinne must needes be the author and cause of their sinnes but thus doth God with the reprobate he according to Fulke before any desert foreseene of theirs before he seeth the propension inclination or any concurrence at al of their will ordeineth them to destruction by his immutable counsell which cannot be repealed then supposing that vnchangeable will and ordinance irreuersible they haue not left them any power to repent or grace to belieue but they are vnauoidably chayned to the fetters of Prosper in respons ad obiec 11. vice vnauoidably carried from vice to vice therfore God O most execrable Conclusion which necessarily followeth out of these our Sectaries premisses God I say though I feare to say it is the cause and only cause of Note that it is al cne Whether God inforce or necessitate men to sinne in repect of making him author of sinne all their incestes murders other abhominable vices 13. Against which I only oppose that excellent answere of S. Prosper If to the deuill it should be obiected that he were the author he the prouoker to such villaines he might I ween acquit himselfe in some sort of that calumnie and euince their owne will to be worker of those mischiefs For though he were delighted with the furie of the delinquents yet would he proue that he * inforced them not to sinne With what follie then or with what madnes is that referred to the appoyntment of God which cannot be wholy ascribed to the deuill Who in the detestable acts of offenders is to be thought the egger on of allurenients not the causer of their wills Therfore God predestinated none of those businesses to be done nor the soule that wil liue wickedly and beastly did he prepare or prouide so to liue Thus S. Prosper you see how dissonant from M. Fulke yet Fulke was not the first broker of these atheismes for looke what he writeth in this kind he coppied Caluin l. 3. instit c. 23. sect 4. 8. out of the originall of Caluins Institutions where Caluin sayth It is not meete c. to assigne the preparing to destruction to any other thing then to the secret counsell of God The whole band of the wicked cannot comeyne nor endeauour nor do any mischiefe but so far as God permitteth but so far as he commandeth Then discoursing of Gods concurrence vnto Calu. l. 8. instit c. 17. §. 11. sinne he hath these words I speake not heere of Gods vniuersal mouing wherby as all creatures are susteyned so from thence they take their effectuall power of doing any thing I speake only of that especiall doing which appeareth in euery speciall act In another place If the blindnes and mades of Achab be the iudgement of God then the deuise of bare sufferance is in vaine A litle after Calu. l. 2. Instit c. 4. 2. Calu. l. 1. Inst c. 18. §. 1. auouching That God blindeth the eyes of men striketh them with giddines maketh them drunke with the spirit of drowsines casteth them into madnes hardneth their hartes he immediatly addeth These things also many doe referr to sufferance as if forsaking the reprobate he suffred
Protestants and vs. Therfore because I could not single forth any one person vnanswered who learnedly methodically and sufficiently treateth of them all I made choyce to enter combat with diuers the most eminent I could find in euery particuler point that ouerthrowing them I might easily put their adherents to flight To vphold for example the Scripture alone to be Iudge of Controuersies who spendeth more tyme sheweth more skill imployeth better talents then M. Whitaker stiled by one of his fauourits An excellent instrument of Gods glory and one of the most glorious lights of our English Church To depriue the Sacrament of CHRISTS Reall Presence hath any vsed like art bestowed more diligence mustered more obiections then M. Bilson who need not borrow any prayse from the pens of flatterers he hath I confesse too many good gifts for such ill imployments 4. Againe who trauaileth more painfully then he and M. Reynolds to shake if it were possible the impregnable rocke of S. Peter but chiesly of the Popes Supremacy Is there any at length not to instance any further more eager against Purgatory and Prayer for the dead then M. Fulke and M. Field He in his Confutation of Purgatory and in diuers other workes This in his third booke of the Church and in his Appendixor ansivere to M. Higgons And are not these the chiefe Captaynes and Coronels of Protestant rebellion in whom the life breatheth and mayne strength of their faction consisteth Wherefore if he who often giueth victory to the weakest on his side shall giue me grace to vanquish these his stoutest enemies little need we feare the after-skirmishing of other their scattered and appaled troupes Notwithstanding you must not expect I should runne through all their erring paths or ferret euery one out of their starting holes my drift is only to ouerthrow their grounds and blunt the edge of their sharpest weapons yet with such euident conquest and demonstration of our Catholike Doctrine as may be in all points sufficient to instruct the ignorant strengthen the weake discomfort the proud and recall the straied to the right way of life 5. For besides the assaults I make against them the arguments I produce on my owne side shal in euery Controuersy be chiefly drawen out of the Word of God the heauenly treasure and touchstone of truth out of the auncient Fathers and for the most part Aug. con Donatist post Collation c. 34. Matth. c. 12. v. 27. Lact. diuin insti Arnob. aduers Gētes Euseb de praep Euang Clemens Alex l. Strom. Cicero pro A. Caecin also out of Generall Councells out of the secret bowels and instinct of Nature out of the discourse of reason and lastly out of the vndenyable writings and testimonies of our Aduersaries who as S. Augustine heretofore noted of the Donatists write speake manie things in our behalfe forced by truth not inuited by Charity Therefore as Christ alledged the Pharisies Children to be iudge against the Pharisies as Lactantius Arnobius Eusebius Clemens Alexandrinus and many more did bring the writings of Hermes Orpheus the Sybils and other Gentiles To conuince sayth S. Augustine by them the vanities of the Gentiles So we propound the cheife Authors and Promoters of Protestancy to beare witnesse against the Protestants with this prouiso which the Prince of Oratours Marcus Tullius made in like case who vsing in his owne behalfe the confession of one of his Opponents intreated the Iudges Not to belieue him the lesse because he was a man of himselfe little worthy of credit but rather to belieue him the more because he spake in that point both repugnant to his cause and contrary to himselfe 6. Soe I desire my Reader not to make lesse reckoning of the testimony of Protestants in fauour of vs for that their authority of it selfe is of small account but to esteeme it the rather because their owne consciences induce them in matters of such weight to depose against themselues and against the oath of their owne confederacy Especially seeing M. Whitaker with many of his Vvhitak de Eccles cont 2. q. 5. cap. 10. Tertul. de testimonio animae aduersus gentes associates whome I let passe contesteth It must needes be a stronge and forcible argument which is taken from the confessiō of the aduerse part It must needs moue any reasonable man as Tertullian vpon an occosion not much different affirmeth to see The very enuiers and persecutors of Christian verity condemned by their owne records as guilty of errour in themselues and iniquity against vs. Which when many of my deare Countrimen shall read and peruse few I trust will be so wilfully bent as to persist in their follie so many festly opened discouered vnto them Few will be such enemies to their soules as to forsake the path which assuredly leadeth to the house of Saluation August in Psalm 32. The giuer of light and God of all goodnes open their eyes and inspire their harts That they may recouer themselues and see that they haue nothing at all to oppose against the Truth THE TABLE Shewing the Controuersyes discussed and maintained in this first Part. THE FIRST BOOKE The first Controuersy DECLARETH how neither the holy Scripture by it selfe nor by any meanes the Protestants assigne can be iudge of Controuersyes against D. Whitaker D. Reynoldes and all other Protestants pag. 1. The 2. Chapter VVherin all that which D. Reynoldes D. Sparkes M. Whitaker deuise to bolster their former position is refuted pag. 27. The 2. Controuersy That all things necessary to saluation are not cōtained in Scripture against D. Reynoldes D. Bilson and D. Field pag. 42. The 3. Controuersy VVherein the Reall Presence is maintayned against D. Bilson and D. Sparkes pag. 58. The 2 Chapter In which D. Bilson D. Sparkes and all Sacramentaryes are more particulerly refelled and other their chiefest arguments answered pag. 77. The 4. Controuersy VVherein is vpholden the Sacrifice of the Masse against D. Bilson D. Reynoldes and D. Sparkes pag. 93. The 5. Controuersy VVherin the Communion vnder one kind is defended against D. Bilson D. Fulk all other Protestants p. 116 The 6. Controuersy Conuinceth the necessity of Confession against D. Sparkes and D. Fulke pag. 129. The 7. Controuersy Establisheth Satisfaction against D. Field D. Fulke p. 144. The 8. Countrouersy Approueth the doctrine and practise of Indulgences against D. Fulke and other Sectaryes pag. 160. THE SECOND BOOKE The ninth Controuersy MANIFESTETH how Christ our Sauiour performed not the office of Mediation according to both his Natures against D. Fulke and D. Field The 10 Controuersy Demonstrateth the Primacy of S. Peter against D. Bilson and D. Reynoldes pag. 191. The 11. Controuersy Vpholdeth the Popes Supremacy against D. Bilson and D. Reynoldes pag. 209. THE THIRD BOOKE The tweluth Controuersy FREETH the true worship of Saints of their Shrines and Reliques from Idolatry against D. Bilson D. Reynoldes and D. Fulke pag. 233. The 13. Controuersy