be that can neuer according to you worke your iustification and yet they all speake of a fayth which by Charity profiteth by Charity iustifyeth 2. And if S. Augustine may construe his owne meaning he expoundeth himselfe to meane of the same fayth not to profit without Charity which hauing Charity Augu. l. 15. de Trin. c. 18. worketh by loue so discerning it from that fayth with which the Diuells beleeue tremble But that fayth which worketh by loue that which is so distinguished from the fayth of Diuels is euen in our Protestants opinion true Fayth True fayth then may be but profiteth not without loue of which loue S. Augustine writeth thus in the beginning Aug. ibid. Nuâ—â—um est isto dono excellentius solum est quod diuidit inter filios regni aeterni filios perditionis aeternae VVhitak l. 1. aduers Duraeum Abbotc 4. August ibidem Dilectio igitur quae ex Deo est diffunditur in cordi bus nostris Dei charitas per quam nos tota inhabitat Trinitas VVhitak l 8. aduers Duraeum August l. de nat grat c. 42. Ibid. c. 70. August tract 5. in epist Ioan. of that Chapter No gift is more excellent then this it is the only thing which maketh a difference between the sonns of the euerlasting kingdome and sonnes of eternall damnation And he affirmeth not that of any outward difference or externall diuision of iustification in the sight of men which is another subtile deuise of the Aduersary but of the internall before the face of the highest for he there concludeth of the same gift of Charity The loue therfore which is of God and is God is properly the holy Ghost by whome the Charity of God is diffused into our harts by which the whole Trinity inhabiteth in vs. But the inhabiting of the Blessed Trinity the infusion or dwelling of the Holy Ghost in our soules is not any outward signe distinguishing vs in the eyes of men but an inward seale or hidden stampe of our harts truly iustifying in the sight of God not imperfectly nor defectiuely only as Whitaker Snake-like finds another hole to creep away stopped vp in my former Treatise of Iustification but intierely perfectly Therfore S. Augustine auoucheth of Charity in another place Ipsa Charitas est verissima plenissima perfectissimaque iustitia Charity it selfe is most true most full most perfect iustice And Great Charity is great iustice perfect Charity is perfect iustice Likewise Only Loue discerneth betweene the sonnes of God and sonnes of the Diuell And a little after They that haue Charity are borne of God they that haue not are not borne of God Enioy whatsoeuer thou wilt and only want this it profiteth nothing other things if thou wantest haue this and thou hast fullfilled the Law 3 S. Paul sayth In Christ Iesus neither circumcision auayleth ought nor prepuce but Fayth that worketh by Charity Gal. 5. v 6. If Protestants would stand to the determination of the Apostle this exposition of his were inough to instruct them that the Fayth which he so often commended before the fayth to which he attributed our iustification is not as they imagine sole fayth but fayth formed with Charity and that Charity is the vertue which giueth fayth it selfe motion and actiuity towards iustice and saluation But M. Abbot and his Complices interpreting Abbot in his defence c. 4. sect 22. Perkins in his reform Cath. c. 4. 1. Tim. 1. v. 5. ad Col. 3. v. â—4 Rom. 13. v. 10. 1. Cor. 13. Abbot c. 4. f. 475. 476. Scripture according to their owne fancy will haue the Apostle to teach that Charity is the instrument of Fayth for mouing stirring abroad yet that fayth by it selfe doth wholy iustify which is notwithstanding refuted by the Apostles plaine discourse prouing Charity to be the end perfection and accomplishment of the Law Therefore not the instrument of fayth or inferiour to it but the chiefe and most excellent of all other vertues without which fayth it selfe profiteth nothing comparing it there with Fayth and Hope he affirmeth maior autem horum est Charitas the greater of these is Charity Wherfore to retort the argument in behalfe of Charity which M. Abbot vseth for the patronage of Fayth Seeing with God we cannot thinke that the greater is accepted for the lesse but rather the lesse for the greater not the Mistresse so to speake for the hand maydes sake but rather Abbot c. 4. sect 22. â— 474. 475. protesteth that neuer any translatour could light vpon this the band-maid for the Mistresse sake we must needs make fayth sayth he cleane opposite to the Apostle Charity say I conformable to the Apostle not the hand-mayd not the instrument but the Mistresse the chiefe and principall cause for which fayth is acceptable to God in the way of iustice as the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth import which signifyeth a hidden energy and inward efficacy force operation which Charity ministreth vnto fayth for the performing of vertuous deeds And the Syriacke Interpreter putteth it out of all doubt who maugre M. Abbots protestation to the contrary readeth it heer passiuely haimonuto deme thgameno ve kuâ—â—o Fayth which is made perfect or consumate by Charity Thus Guido Fabricius passiuely also translateth it Fides quae perficitur fayth which is perfected by Charity Fabric in â—â—s booke dâ—dicated to Henry the third King of Franâ—e prinâ—ed Ann. 1 503. laâ— c 2. v. 26. S. Iames explicating what kind of perfection this is calleth it the perfection of life and resembleth sayth without workes that is without Charity the fountaine from whence good workes proceed to a dead corpes without life soule or vitall operation therefore as the soule is not the instrument of the body but the true forme and principall cause which giueth life and motion vnto it so doth Charity likewise vnto Fayth not that Charity is the essentiall forme of Fayth as it is a Theological habit for so it hath her proper forme distinct from Charity but that Charity first aduanceth it to the state of perfect vertue to the preheminence of iustice giuing it the true forme life of iustification to which fayth only disposeth and maketh way before Secondly it affoardeth it the dignity of true and proper merit by giuing vs the spirit of adoptioÌ„ whereby our workes are meritorious and gratefull in the sight of God Thirdly it directeth and leuelleth it to a supernaturall end ordayning all our actions to the honour of God This is the life actiuity and operation which Charity communicateth to fayth to all vertue Abbot c. 4. sect 23. fol. 494. also To auouch as M. Abbot doth that fayth any one of these three wayes is either the seat or fountaine of spiritual life the nest wherin we lay our workes that we may hatch them the mother which breedeth and begetteth them vnto God is Ibid. sect 26. f. 48â—
these three meanes is Aug. l. 2. in Iulian c. 8. imparted vnto vs. First by the lauer of regeneration in which all sinnes are remitted Then by wrastling with vices from whose guilt we are absolued Thirdly when our prayer is heard by which we say forgiue vs our trespasses Finally S. Iames Do you see that Iac. 2. v. 24. by workes a man is iustifyed and not by fayth only which as I haue declared aboue cannot be vnderstood of outward Gen. 15. v. c. Rom. 4. v. 9. but of inward iustification before the face of God of that wherin Fayth doth iustify yet not only not alone Of that wherein Abraham was iustifyed when it is sayd of him Abraham beeleued and it was reputed to him to iustice the chiefe place which D. Whitaker M. Abbot and their confederacy so often alleadge for their true iustifying and internall VVhitak l. 8. aduers Duraeum Abbot in his defence c. 4. VVhitak in his preface to the reprehens p. 4. Cent. 2. c. 4. Colum. 71. Sciendum est esse eam adulterinaÌ„ Fayth In so much as many of the Lutheran and Zuinglian Protestants either traduce that saying of the Apostle or discard the whole Epistle out of the Canon of holy Scripture by reason he disputeth heere so mightily against them For this moued Luther to account it no better then an Epistle of straw in comparison of the Epistles of Peter and Paul as Whitaker after impudent denyalls was constrayned to confesse by finding an old edition wherein Luther disgorged that blasphemous paralell that poysoned speach which his whelps the Magdeburgian Centurists licking vp after him cast forth in this manner It is to be vnderstood that that is a bastard or an adulterous Epistle Among other reasons they alleage this Because against Paul and against all Scriptures the epistle of Iames ascribeth Iustice to works and peruerteth as it were of set purpose that which Paul argueth out of Genesis that Abraham was iustifyed by only fayth without workes and auoucheth that Abraham obtayned iustice by workes Rom. 4. Gen. 15. Cent. 2. c. 4. Colum 71. Cent. 1. c. 4. Colum 54. Pomeran ad Rom c. 8 Musculus in locis coÌ„mun c. de iustific num 5. p. 271. Vitus Theod. in annot in nouum Testam p. vltim Illiricus in praf Iac. Rom. 4. And in the first Century The Epistle say they of Iames swarueth not a little from the Analogy of the Apostolicall doctrine whereas it attributeth iustification not to only Fayth but to workes and calleth the Law a Law of liberty 4. Pomeran another Lutheran of singular fame among them accuseth S. Iames of no lesse then three notorious faults heerin First of making a wicked argument Secondly of concluding ridiculously Thirdly of cyting Scripture against Scripture Wolfgangus Musculus also a famous Zuinglian rebuketh S. Iames That he alleadgeth the example of Abraham nothing to the purpose c. He confoundeth the true and properly Christian Fayth which the Apostle euer preacheth with that which is common to Iewes and Christians Turkes and Diuells c. and setteth downe his sentence so different from the Apostolicall doctrine The like is affirmed by Vitus Theodorus once preacher of Norimberge and by Illyricus a great Sholler of Luther who ioyne with vs against their owne sect-mates the Caluinists and all English Protestants in these two poynts First that S. Iames cannot be expounded of fayth outwardly professed but of the inward Christian fayth Secondly that Fayth alone doth not iustify according S. Iames but workes also in the same sense as S. Paul attributeth iustification to Fayth Therfore Luther boldly confesseth a contradiction betweene them which cannot be Luth. in collo conutualib latin tom 2. de libris noui Test. Idem in c. 22. Genes reconciled Many saith he haue taken great paines in the epistle of Iames to make it accord with Paul as Philip endeauoureth in his Apology but not with good successe for they are contrary faith doth iustify faith doth not iustify c. In another place he hath these wordes Abraham was iust by fayth before he is knowen such an one by God Therfore Iames doth naughtily conclude that now at the length he is iustified after this obedience for by works as by fruits faith and iustice is known but it followeth not vt Iacobus delirat as Iames dotingly affirmeth Therfore the fruites do iustify From whence we also gather that the spirit of our English Reformers is different from the spirit of Lutherans from the spirit of Zuinglians and so one of them a lying spirit in a capitall point in receauing the epistle of S. Iames for Canonicall and conteyning the true doctrine of the Apostles which they contemnâ— as apocriphall and varying from the Apostolicall doctrine in a substantiall article of fayth 5. But these things I leaue and come backe againe to my former discourse After the example of Abraham he confirmeth it with another of Rahab saying Also Rahab the harlot was not she iustified by workes receauing the Messengers Rom. 4. putting them out another way And then he coÌ„cludeth for euen as the body without spirit is dead so also fayth without good works is dead From which words these consequences may be manifestly drawn First as the body is a true body depriued of the spirit of life so fayth may be true fayth bereft of the life of Charity although dead fruitles without vigour force or actiuity to iustify as the body is dead without Iac. c. 2. v. 25. the soule SecoÌ„dly the spirit is not any outward effect only or sign of life but the true inward forme which giueth life to the body no more are works the effects only as Whitaker Ibidem v. 26. calleth the manifestations of righteousnes but the true causes also therof They do as Hugo commenteth vpon that passage by the works the fayth was consumate perfect Faytlr declare it augment and consumate it Yea they giue it the life VVhitak in his answere to M. Camp 8. reason Huge in illum loâ—uÌ„ Iac. c. 2. v. 22. efficacy both of the first and second iustification for if we vnderstand by workes the spring or fountaine from whence liuely workes proceed whch is Charity they formally impart to Faith the first life efficacy of Iustice If other actions operations which flow from Charity they meritoriously attribute the second life of iustification which is the augmentation perfection and full accomplishment of the former S. Ambrose interpreteth them of the fountaine and first life explicating those words of the Apocalyps I know thy workes that thou hast the name that thou liuest thou art dead He hath the name that he liued that Ambr. in c. 3. Apo. is the name of a Christian but he was dead because he had not the works of fayth which is Charity c. as the body is dead without the soule so also if all good things we seem to haue they are
all kind of sinne another guilty of mortall the third only spotted with some veniall fault The first whither goeth he To Heauen immediatly The second whither goeth lie To Hell no doubt The third whither goeth he Not to Hell because he is departed in the grace and fauour of God Not to heauen immediatly Apoc. 21. v. vlt. because Nothing defiled can enter that kingdome Therfore to some purging place where his soule may be cleansed froÌ„ the staines of infection 22. No such place is necessary sayth M. Field for Field in appen 1. p. fo 65. 66. by the dolours of death at the moment of dissolution all impurity of sinne is purged forth But how can this be so Death is the punishment of Originall and not any remedy against actuall sinne It is the state and condition of our corruptible nature inflicted on the Reprobate as well as on the Elect. And so neither by it selfe nor by the ordinance of God hath force and vertue to scoure out of our souls all the rust of sinne a prerogatiue denyed by you to the holy Sacraments of God And such a prerogatiue as is proper indeed to the excellency of Martyrdome and not common to the departure of euery faythful sinner whose panges are often more short and farre lesse painefull then the grieuous dolours of the cleane and vnspotted 23. Besides to procure this abolishment of sinne Field ibid. fol. 60. M. Field requireth Charity and sorrow in such perfection as may worke our perfect reconciliation to God And may not thousands or some at least with the spot of veniall or remainder of mortall crime be taken out of this world either in their sleep or vnawares before they arriue to that depth of sorrow It being so hard a thing in perfect health much harder in the agony of death impossible in tyme of sleep to attaine vnto it Or if you pretend the prouidence of God to be so carefull of his elect as they cannot be surprised vpon a sudden to what effect I pray are those exhortations of Christ so often repeated in Scripture Matt. 24. Matt. 25. That we pray and be watchfull least death preuent vs before we are aware To what effect the Parable of the foolish Virgins the Parable of Death stealing vpon vs like a thiefe To what effect are the labours and works of Pennance many zealous followers of Christ vndertake to expiate the faults of their former life when euery faythfull belieuer let him be neuer so slouthfull in this behalfe shal be sure in the last houre to haue grace inough to redeeme the debt and cancell the obligation of his sinnes This is a doctrine I graunt sutable to Protestant professioÌ„ it tendeth to the restraint of vertue it tendeth to all vitious and Epicurean liberty it ministreth occasion of slouth to Christian people and maketh God tooto indulgent to their idle sluggishnes But they that make him authour of the horrible iniquityes of the Reprobate what meruaile though they would haue him a fauourer of the smal imperfections and negligences of his Elect And rather then they will iniury as they fondly surmise the bloud of Christ they iniuriously blaspheme and truly wrong heerin the Iustice of God 24. To be briefe Caluin and Plessy Mornay affirme The hereditary naughtines and corruption of Originall sinne drowneth Calu. lib. 2. Iâ—st cap. 1. §. 8. 9. l. 3. inst cap. 15. §. â— Plessy l. 3. de Eucbar cap. 2â— as it were with a deluge the whole nature of man so that no part remayneth free from this filthy contagion Secondly they auouch No worke proceedeth from man be he neuer so perfect but is defiled with the staines of sinne Graunt these assertions true which commonly all Protestants defend how can there be either charity or sorrow in such perfection as is able to purge out all impurity of sinne When the most perfect Charity it selfe is impure and stayned how shall these staynes be taken forth By some other act of charity or worke of repentance But this worke also issuing from the inward rottenes of mans corrupted nature shall still be putrifyed with Originall infection 25. For this cause D. Field is so vnconstant in resoluing Field in append 1. part p. 66. p. 65. ibid. in appeâ— 1. par p. 4. p. â—4 65. how or when the whole vncleanes of sinne is washed from the soule as he wauereth and reeleth vp and downe not knowing where to take hold One while he sayth It is purged out by Charity and sorrow of sinning otherwhile by the dolours of death then by the very separation of soule and body wrought by death but when he dareth not auouch and therefore stammeringly vttereth It is in or immediatly vpon the dissolution of soule and body in the first entraÌ„ce of the soule into the state of the other world What giddines is heere If by the dolours of death al sinnefullnes be expelled how in the moment of dissolution If in that moment how immediatly vpon it How in the first entrance into the next life Or if in that entrance how doth Charity then worke or sorrow procure it Read his wordes Field in append 1. part p. 4. 26. The vtter deletion and full remission of their sinnes the perfect purging out of sinne being in or immediatly vpon the dissolution in the last instant of this life and first of the next and not while the body and soule remaine conioyned Pitty it is great pitty to see vnto what distresse a man of wit and learning may be driuen by the weaknesse of his cause For heere M. Field in these few wordes maketh either two instances immediatly togeather the last of this life and first of the next and so composeth diuisible tymes of indiuisible moments against the principles of Philosophy or he supposeth the instant in which sinne is remitted to be intrinsecall to this life and extrinsecall to the next and so crosseth himselfe in his owne speach affirming this full remission of sinne both to be and not to be while the body and soule remaine conioyned Or he taketh the instant of Purgation to be extrinsecall to this life and intrinsecall to the next And contrary to the whole stream of Sectaryes he alloweth with vs a remission or Purgation of sinne and Purgatory-place after this life at least for a moment For that which is done must be done in some place or els it is not done at all To which of these inconueniences he will yield I know not to one he is constrained And if I may gesse at the meaning of his variable and vnconstant speaches seeing he will not haue the perfect purging out of sinne c. while the body and soule remaine conioyned he alloweth it after the dissolution and so admitteth a remission and purgation of sinne in the next life which his fellowes renounce he himselfe would seeme to impugne 27. But when I pray is this perfect purging out of of sinne
no man is punished by any either spirituall or temporall Lawes for his euill habit or bad inclination to rob kill blaspheme c. for his actuall robbing or killing he is 4. Many morally good as Socrates the Philosopher and truly vertuous also may be prone to wickednes and deserue the more prayse by ouercomming of it but no actuall wickednes can purchase any prayse or continuing with vs minister occasion of greater victory Therefore Naughty habits or inclinations are not punished by any law but only euill acts if the act of concupiscence may be acquitted from fault à fortiori the habit which doth only facilitate and inclyne to the act Moreouer habituall concupiscence groweth from the roote of Nature it is as M. Abbot testifyeth the remainder of Originall corruption But I haue already demonstrated that the whole culpable infection of Nature is cleane extinguished by regeneration therefore the pronesse to euill which remayneth is not properly sinne For man by Baptisme is iustifyed from sinne buryed with Christ Abbot in his defence cap. 2. into death of sinne He is borne againe in him of water and the Holy Ghost He doth cast off the old man and put on the new He hath the stampe of Adam the body of sinne destroyed and the character of Christ the spirit of God imprinted in his hart He Ad Rom. 6. v. 4. Ioan. 3. v. 5. Ad colos 3. v. 9. Ad Ephes 4. v. 22. 24. ad 1. Cor. 1â— v. 49. hath his earthly image defaced and a heauenly restored conformable to that of S. Paul As we haue borne the image of the earthly let vs beare also the image of the heauenly But what is the old man What is the stampe image or likenes of Adam but the vgly shape and deformity of sinne that then is wholy defaced and blotted out quite by our incorporation with Christ 5. On the contrary side many thinges are obiected by Whitaker and M. Abbot against this doctrine they vrge that some leauings of sinne sticke to the regenerate because VVhitak l. 8. aduer Duraeum Abbot c. 2. p. 172 233. 234. 235 c. Augu. dâ— pec merit remis lib. 2. 2. Cor. 7. v. 1. Psal 50. after Baptisme they are still counsayled to purify their soules more and more to wrastle with the remnants of the flesh to mortify their members which are vpon the earth to renew the inward man from day to day wherupon S. Augustine argueth He that is renewed from day to day is not yet all renewed and in how much he is not renewed in so much he dwelleth in oldnes still And in another place Who is there in this life so cleane as that he is not more and more to be cleansed and made cleane For this cause S. Paul exhorteth the faythfull Let vs cleanse our selues from all filthines of the flesh King Dauid after his sin was pardoned prayed notwithstanding Create in me a cleane hart renew in me a right spirit wash me and I shal be whiter then the snow Which prayerthe regenerate make all the dayes of their life therfore they are neuer throughly purged heere vpon earth So they 6. I answere the iust are exhorted to cleanse and sweep their soules in manner aforesayd First from the dust of veniall sinnes which dayly soyleth and cleaueth vnto them euen after they be by Baptisme engrafted into Christ Secondly they are counsailed to rid themselues also as much as they can from the vntoward motions crooked inclinations of concupiscence checking and restraining them so with the curbe of mortification as they seldome or neuer hinder or disturbe the race of vertue This is not to take out the staynes of sinne but to cure the woundes repaire the fayntnes heale the infirmityes which sinne hath left behind is it to refresh the weaknes Leo ser 1. 2. de ieiunio decimi mensis of nature whilest that which decayed sayth S. Leo in our first Adam is restored in our second Which is not done I grant by the sauer of regeneration but by the continuall victory and conquest of our selues by rooting out the weedes of all immoderate desires as S. Augustine most notably Augu. l. 14. de Trinit c. 17. discourseth expounding both himselfe and all the former Texts of our Aduersaryes This renouation is not made in one and the same moment of conuersion as that renouation is made in one moment by remission of all sinnes in Baptisme For not one sinne how little or how great soeuer abideth which is not remitted But as it is one thing to want feuers another to recouer of the infirmity which is caused by feuers and as it is one thing to draw the festered weapon out of the body another with second curing to heale the wound inflicted thereby So the first remedy is to remoue the cause of Linguor which is made by the full pardon of all sinnes â— Basil in cap. 1. Isa the second is to cure the feeblenes it selfe which is done by little and little going forward in the renouation of this image of God c. Of which thing the Apostle most plainely spake saying Although our maÌ„â—hich is without be corrupt yet that which is within is renewed from day to day To which purpose S. Basil writeth The washing of Baptisme sufficeth not to bring a man to the whitenesse of snow but there needeth also great labour and diligence c. and as to make a perfect and abiding colour often dipping and much paine is required euen so in the soule corrupted with the â—ilth of sinne Which Methodius related by Epiphanius and Abbot loc citat pag. 137. 138. Epiphanius S. Hilary with the rest of the Fathers and Schoolemen obiected against vs by M. Abbot Feild and Whitaker only meane when they affirme the carryon of sinne to remayne not to be quite taken away but holden in and quieted by Baptisme when they vsurpe this saying regnum amittit in terris perit in caelo Sinne looseth his kingdome on earth it perisheth and is destroyed in heaueÌ„ Thus I say they somtymes speake in regard of the remaynder of sundry defects woundes and infirmityes as S. Augustine calleth them in regard of the euill habits customs and rebellious passions which comming from sinne carry 1. Cor. 15. v. 53. the name thereof and are not wholy extirpated by grace neither can they all be vntill this corruptible body doe on incorruption and this mortall be clad with immortality 7. Our Aduersaryes againe oppose that the maladyes of Nature the obliquity of the will and prauity Abbot ibidem pag. 9. 3. of concupiscence we mention is not only languishing defectiue but truly and properly sinnefull not in name alone but also in deed which they labour to proue two Feild in his â— booke c. 26. Aug. l. 5. contra Iul. seuerall wayes by reason and by authority First by reason because concupiscence is a declining from perfect subiection to our
quite contrary also to the Apostle who acknowledgeth Charity only to be the fountaine nurse or mother of vertues saying Charity is patient is benigne c. Charity 1. Cor. 13. v. 4. v. â— suffereth all things beleeueth all thinges hopeth all thinges beareth all things But how is it patieÌ„t How benigne c. not formally for that were to make it a monstrous vertue compounded of diuers speciall formes Causally then because it is the Mother that begetteth the nurse that cherisheth the soule that giueth life of grace vigour of iustice preheminence of merit to the whole army of vertues 4. How inexcusable now are our seduced Protestants how wretchedly inchaunted with their Ministers charms who engrosse all to fayth which the Secretaryes of the Holy Ghost ascribe to Charity How entitle they fayth alone to the possession of life which S. Iames affirmeth to be dead without the workes of Charity How enthrone they fayth in the highest chaire of eminent dignity when S. Paul defineth Charity to be greater then it Marry a veile they haue to maske themselues vnder For Fulk in c. 13. 1. Cor. sect 3. Abbot cap. 4. sect 22. fol. 478. Ephes 3. v. 17. Charity sayth M. Fulke and M. Abbot with him is the greater in regard of continuance because fayth is but for a time Charity abydeth for euer Then it is the greatest also quoth M. Abbot if we respect latitude of vse for Charity is extended euery way to God to Angells to Men c. But if we consider man priuatly in himselfe and for his owne vse Fayth is more excellent then Charity as wherein our communion and fellowship with God by which Christ dwelleth in our harts into which as a hand God putteth all the riches of his grace for our saluation and by which whatsoeuer els Abbot fol. 479. in vs is commended vnto God Therefore he concludeth that to saue and iustify fayth is the greater So he It is true that Charity continueth when Fayth is euacuated but one truth ought not to impeach another that cannot derogat from the excellency of Charity in many other pointes wherein both Scriptures and Fathers giue her the preheminence But as for latitude of vse as you there take it Bern. serm â— in vigil nat Christ Fides veluti quoddaÌ„ aeternitatis exemplar praeterita simul praesentia ac futura â—iâ—u suo vastissimo coÌ„prehendit for the materiall obiects which they respect very false it is that Charity extendeth to more thinges then Fayth because fayth mounteth to God to Angells to men c. it descendeth to hell to the Diuels to their perpetuall torments it stretcheth it selfe to the fall of Adam to the deluge past to the future iudgment and many other obiects which Charity imbraceth not it reacheth besides to all tymes which either are haue beene or shall be heerafter Therefore S. Bernard calleth it The image or paterne of eternity which in her wide and vast bosome comprehendeth all thinges both past present and to come 5. Howbeit let this goe on the score of other the Authors rash and inconsiderate speaches The marke I shoot at is that Charity is preferred before fayth euen in the worke of iustificatioÌ„ and saluation of our soules in all these particulers in which M. Abbot giueth the first Abbot vbi supra 1. Cor. 13. Ioan. 1. c. 4. v. 12. Rom. 5. Ephes 3. 17. Aug. de spir lit cap. 17. Charitas lex est fidei spiritus viuificans dilectorem August tract 9. in ep Ioan. Chrys de incoÌ„p Dei nat hom 1. Leo ser 8. de Epipha Basil in proem de vera pia fide Prosp l. 3. de vita coÌ„temp c. 13. Ambr. in c. 13. Cor. Berna ser 24. super Cant. Idem serm 2. de resur chiefest place to fayth for when the Apostle defineth we are nothing without Charity he meaneth surely that we are nothing in the fauour of God nothing in the way of grace in the way of iustice and saluation S. Iames and S. Augustine meane the like whome I cyted aboue Moreouer haue I not already shewed that Charity adopteth vs to be the children of God that by Charity we are regenerated and new borne in Christ that by Charity the Holy Ghost by Charity God himselfe is harboured in our soules If we loue one another God abydeth in vs and his Charity in vs is perfected Also The Charity of God is powred forth into our harts by the holy Ghost which is giuen vs And if M. Abbot had not vsed his dexterity leauing out the wordes which maketh against him he might haue read in that very place which he quoteth for his purpose that not in Fayth but in Charity originally standeth our communion and fellowship with God for after these wordes By fayth Christ dwelleth in our hartes it immediatly followeth rooted and grounded in Charity Therefore Charity is the roote the origen or first beginning of Christs viuificall presence for as the tree draweth from the roote the sap of life so fayth from charity the liuely inhabitatioÌ„ of God in our harts For which cause S. Augustine sayth Charity it selfe diffused in the hart of the beleeuers is the law of Fayth and the spirit that giueth life to the loâ—er He calleth it otherwhere The health the beauty of the soule S. Chrysostome The chiefe good and head of all good thinges S. Leo The mother of all vertues S. Basil The proper budge or ensigne of a Christian man S. Prosper A Summary and abridgment of all good doings of the which euery good worke taketh his life S. Ambrose The head of Religion is Charity and he that had not the head hath not life c. Immediatly after Charity is the foundation of Religion S. Bernard sayth The separation of Charity is the death of fayth and he that deuideth them is tearmed by him Fideicida The murtherer of Fayth then he testifyeth with S. Augustine That Fayth taketh her life or soule from Charity Aug. l. de cognit verae vitae c. 37. 6. Further they affirme of Charity that it vniteth a Aug. de subst l. diâ—ect amoris and knitteth vs to God Marryeth b Bern. serm 83. in Cant. our soule to the word Marketh c Amb. l. 2. ep ep 7. man a friend to God Imparteth d Chrys in psal 132. heauen and vnspeakable good thinges to vs. He e Basil in institut Monach. that hath Charity hath God And f Idem in constit Monast c. 35. he that is depriued of Charity wanteth diuin grace By g Aug. l. de mor. Eccles cap. 13. Charity only it is wrought that we be not auerted from God and that we conforme our selues rather to him then to this world Moreouer say they Charity h Hilar. comment in Matth. ca. 4. couereth the multitude of sinnes By i Orig. hom 3. in c. 3. Leuit the aboundance of Charity remission of sinnes is made The
as they ought to do which ignorance of theirs partly proceedeth from the weaknes of our Vnderstanding partly from the depth and sublimity of the misteryes proposed partly also from the vnsearchablenes of Gods wayes and secrecy of his vnacquainted motions of which Iob sayd If God come vnto me I shall not see him and if he depart away from me I shall not vnderstand it Wherfore Iob. 9. â—â— Field lib. 4. cap. 7. seeing No man as M. Field doth witnes proueth a thing doubtfull by that which is as much doubted of as it selfe No man can be assured of the true sense and signification of Scripture by the internal working of God in his hart which is as much to be doubted of and alike hard to be discerned as the very sense it selfe and meaning of the Scripture 23. Secondly we are counsailed Not to belieue euery 2â— Ioâ— 4. â— spirit but to proue the spirits if they be of God But if the spirits must be brought to the touch-stone of triall if they must be approued and iudged by some other well knowne vndoubted authority they are not themselues the triall and Iudge of our differences Nay suppose we were assured of the inspiration assured of the holy Ghost speaking in our harts yet that speach is inuisible that motion inuisible that iudgement inuisible it cannot heare the causes examine the arguments or pronounce any desinitiue VVhitaâ—â—â— adu Stâ—pl l. 2. â— 6. sentence at all by which the contentious may be silenced the innocent acquited the guilty condemned The testimony of the spirit sayth Whitaker being priuate and secret is vnfit to teach or refell others if vnfit to teach vnfit to refell then wholy vnfit wholy vnable to cleare doubts decide Controuersyes or end the quarrells of the paâ—tyes in strife 24. Thirdly The rule and guide of our beliefe ought to haue some neere affinity and connexion with that which it guideth The measure as the Philosophers teach must be alwayes proportionable to the thing measured But the inward inspiration hath no such affinity and proportion with our Catholike fayth because that is secret this publique that particuler this vniuersall that meerly interiour and working only in the hart this exteriour Hooker of Ecclesi Policy lib. 1. sect 14. lib. 2. sect 8. lib. 3. sect 8. pag. 149. 147. lib. 2. sect 7 pag. 116. VVhitak aduers Staplet lib. 2. c. 4. pag. 330. p. 29â— ZaÌ„cb in his confess cap. 1. Brent in prolegom Kemnit in exam Conc. Tri. Aug. l. con ep FuxdaÌ„ c. 5 de vtil cre â—en c. 14. also and professed by the word of mouth In so much as that cannot possibly be a competent rule or proportionable measure to mete or square out the misteryes of our sayth Fourthly M. Hooker a Protestant of no smal account constaÌ„tly auoucheth with whoÌ„ M. Whitak other sectaryes heerin agree that the outward letter sealed with the inward witnesse of the spirit is not a sufficient warrant for euery particuler man to iudg and approue the Scripture to be Canonicall the ghospel itself to be the ghospell of Christ but the authority of gods Church as he acknowledgeth is necessarily required therunto Therefore neither are they sufficient to iudge of the sense or meaning of the Scripture for that saith S. Augustin which we obey and belieue testifying this book to be the Ghospell the same must we belieue witnessing this to be the sense of the Ghospel because it were no lesse then madnes to repaire to the Catholike Church for the approbation of Gods word run to her rebells for the sense of his word to her publick censure for that their priuat iudgment for this yea a meer madnes to thinke that euery Sectary should be indued with a diuine spirit to interpret holy writ and that the whole Church of Christ all her pastours and doctors ioyntly vnited should be depriued of the same 25. Fyfthly The ordinary way by which God instructeth vs in matters of belief is by publik preaching Fayth saith S. Paul is by hearing it is to be receaued from the lipps of the preists from the mouth of Saints Ad Rom. 10. vers 17. Malae 2 Luc. 1. Ad Ephes 4. from the pastors and teachers whome Christ hath appoynted in his Church and not from priuate reading of Scripture ioyned with the secret inspiration For that noble man of Aethiopia the Eunuch disigeÌ„tly perused the oracles of God and wanted not without doubt the inward operation of the holy Ghost being so religious as he had bin on pilgrimage at Hierusalem to adore and Act. 8. v. 30. 3â— so deuout as he read the Scriptures riding in his chariot yet when S. Philip asked him Trowest thou that thou vnderstandest the things that thou readest he said And how can I vnlesse some man shew me Therfore besides the outward reading inward working a publike interpreter and expoundeâ— is necessary for the true vnderstanding of holy writ 26. Sixthly The standing to the Iudgment of the hidden Spirit is the very roote of dissention and fountaine of discord in the vain chalengers and boasters therof it affoardeth euery sectary his priuate weights his particuler forge to coyne and allow what doctrine he pleaseth it licenseth the members to controle their heads the schollers to contradict and chang their masters Tertul. de praescript cap. 420 principles which Tertullian reproueth in the Heretiks of his dayes saying That hath bin lawfull to the Valentinians which was lawfull for Valentinus that to the Marcionites which to Marcion of their own accord to alter and innouate their belief Of their owne accord he sayth because the teaching of the holy Ghost is vniforme and the same he could not be author of such chops and changes of such schismes diuisions And yet they al pretended as our Ghospellers August tract 4â— in Ioanâ— Laâ—â—h ep ad Antwerp tom 2. Germ. Ieâ— fol. 10â— do his heauenly illumination There are innumerable sayth S. Augustine who do not only boast that they are Videntes or Prophets but will seeme to be illuminated or enlightned by Christ but are Heretikes And Luther the ring-leader of Protestants conformably writeth There is no Asse in this tyme so soâ—rish and blockish but will haue the dreames of his owne head and his opinion accepted for the instinct of the Holy Ghost and himselfe esteemed as a Prophet Whence it commeth as he immediatly before complayneth That there be as many sects Osiand in confut Script Melancth contra ipsum edit l. cont Nicticor Aug. ep 222. ad CoÌ„sent and Religions among vs as there be men That such variances arise betweene the professours of the same Religion as Osiander a Protestant telleth vs That among the Confessionists only there were twenty different opinions concerning the formall cause of iustification and that euery one is affirmed to be deduced and proued out of the word of God by the holy Ghost surely as they imagined secretly
vtter Haeb. 5. 22. Ioan. 16. v. 12. And heerein they traced the footsteps of their Lord and Maister Iesus Christ who sayd to his Disciples Many thinges I haue to say to you but you cannot beare them now Whereupon S. Gregory Nazianzen affirmeth the Diuinity of the holy Ghost to be one of the misteryes Christ reuealed Greg. de theol orat â— not to his Disciples at that tyme. Which moued the Eunomians to tearme him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The vnwritten God Yea S. Paul himselfe referreth exhorteth recommendeth vnto vs besides his written word many vnwritten 1. ad Tim. c. vltimo 1. Cor. 11. 2. 2 Thes c. 2. 14. Bâ—sil de Spir. Sancto c. 29. Basil ibid. cap. 27. verityes To Timothy O Timothy keep the Depositum To the Corinthians I praise you brethren that in all thinges you be mindfull of me and as I haue deliuered vnto you keep my precepts or Traditions according to the Greeke To the Tessalonians Hold the Traditions which you haue learned whether it be by word or epistle Vpon which wordes S. Basil accounteth it Apostolike to perseuere firmely euen in vnwritten Traditions And a little before Of such articles of Religion as are kept and preached in the Church some were taught by the written word other some we haue receaued by the tradition of the Apostles deliuered vnto vs as it were from hand to hand in misteryes both which be of one force to godlines and these things no man wil deny S. Epiphanius cyting the forenamed place of S. Epiphan har 61. Chrysost in 2. ad Thess â—om 4. Hieron aduers Lucifer Orig. in proem l. â— de Prin. Aug ep 86. ad Casulan Paul sayth We must vse traditions for the Scripture conteyneth not all thinges and therefore the Apostles deliuered certaine things by writing certaine by Tradition S. Chrysostome vpon the same text The Apostles did not deliuer all thinges by writing but many thinges without and these be as worthy of credit as the other S. Hierome Although there were no authority oâ— proofe out of Scripture the consent of the whole world in this behalfe should stand in lieu of a precept For many other thinges also which by tradition are obserued in the Church haue gotten the force and strength of a written law Origen That truth is only to be belieued which in nothing swarueth from Ecclesiasticall tradition S. Augustine Concerning those thinges of which the Scripture maketh no mention the custome of Gods people or the constitutions of our Ancestours are to be held in place of a law 6. Some of these Fathers M. Reynoldes faythfully Reyn. conclus 1. p. 689. Reyn. ibid. pag. 620. cyteth yet for that they vtterly exclude his fond and fayned glosse of the Apostles wordes aboue mentioned he one while answereth I tooke not vpon me to controle them but let the Church iudge if they considered with aduice inough c. And some few leaues before of S. Basil and S. Epiphanins he malepartly protesteth They were deceaued But if they were deceaued S. Cyprian Tertullian S. Chrysostome S. Fulke against purgatory p. 362. 303. c. Vvhâ—tak de sacra Scriptura p. 678. 68â— 683. 685. Tertul. l. de cor mil. Chrys ho. 1. in Acta Hier l. coÌ„â— Lucif c. 4. ep 28. ad Licâ— Aug. de Ge ad lit l 20. cap. 23 â— Cor. 3. 20 lere 31. 33. Euseb l. r. de demâ—n cap. 8. Tull. l. de lâ—g Isocra ep ad Philip. Maced Hierome S. Augustine S. Leo whome M. Fulke and Whitaker reproue for affirming the like were likewise deceaued S. Paul himselfe was deceaued who for this cause tearmeth the Corinthians the Epistleof Christ written not with inke but with the Spirit of the liuing God not in tables of stone but in the tables carnall of the hart The holy Ghost also was deceaued who prophesing of the new Testament by the mouth of Ieremy sayth I will put my law into their bowels and in their harts will I write it The reasons are manifest because our harts are farre surer Registers of Gods word farre lesse subiect to destruction then leaues of paper Because it is not meet that the perfect documents of the new law of the law of spirit life and truth should be wholy figured in dead and senseles Characters Because the infinite knowledge of the holy Ghost daily teaching instructing his Church was not to be restrained to any limited volumes Because as new doubtes new cloudes of diffiâ—â—ltyes arise amongst vs so new beames of light new instructions or explications are needfull to cleare those mists Because precepts of manners as Tully obserueth are more sweetly sowed and engrafted in a Commonwealth by obseruation and custome then by restraint of Iawes Because as Isocrates teacheth the liuely voice oracles of the mind are more forcible to perswade of greater account and estimation then the records of writing 7. And therfore as the Romans locked vp in the Capitoll the Oracles of the Sybils and permitted them not Fenestella l. 1. cap 13. de magist Clemens Alex. strom 5. Dion Bas Eus vs infra 1. Cor. cap. 2. 6. Bils 2. part pag. 265. Reyn. conclus 1. Dyon Eccles hier cap. 1. Basil locis citatis Leo. ep 8. ad Flauia Euseb l. 1. de demonst euang c. 8. 1. Cor. 11. v. 2. 2. Thess 2. 14. 1. Tim. vlt. v. 20. 1. Cor. 2. 6. 1. Cor. 11. v. 34. Ad Tit. 1. v. 5. Haeb. 5. v. 11. Aug. l. â—onâ— epist Fund c. 4 5. to the view of any but only their Priests as the Aegyptians according to Clemens Alexandrinus report did not publish the knowledge of their diuine secretes but only to them as were to be aduanced either to Royall or Priestly dignity so S. Dionyse S. Basil and Eusebius witnesse that the Apostles thought meete to couer some hidden misteryes of our fayth from the contempt of the vulgar and by secret Tradition to deliuer them onely to such as were more fit and capable Of whome S. Paul sayd We speake wisedome among the perfect Notwithstanding M. Bilson cauelleth That albeit the Church had some Rites and Ceremonyes yet no matter of fayth sayth he Nothing necessary to saluation sayth M. Reynolds vnwritten Meere cauils For S. Dionyse calleth the concealed misteryes Chiefe and supersubstantiall S. Basil Principall parts of our Faith S. Leo Constitutions which appertaine to the pith and substance of fayth Eusebius All the precepts which Christ gaue as it were to the wiser and most spirituall sort of men which the testimonyes themselues seeme to pronounce For can we thinke the Traditions which S. Paul equally ballanced with his own Epistle the Depositum he so earnestly recommended to Timothy the wisedome he vttered among the perfect only and among such as were fit to teach others can we thinke the thinges he had to prescribe concerning the vse and administration of the Blessed Sacrament the forme he appointed about the ordering of Priests the speach
Alphonsus de Castro diligently reciteth and as learnedly disproueth some he suggested to prophane and defile it with most vile and execrable ceremonies as the Manichies the Pepuzians the Guostickes of whom S. Augustine and Epiphanius Others to mingle it with the terren earthly substance of bread wine as Berengarius who hauing recanted and abiured his former heresy against Bils in his booke of Christian SubiectioÌ„ 4. par p. 720 727 728. Sparkes in his answere to M. Ioan. Albines p. 114 115. 116. Aelius LaÌ„pridiuâ— de Anton. Heliogabalo Matt. 26 Melancth in l. de ver Corp. Christi in Sacra Reyn. in his conferenco with M. Hart. c. 2. diuis 2. p. 82. Cyr. l. â— in Ioan. â— 4. Beza in c. 17. Matt. in â—iew of those words hic est filiuâ— meus dilectus translaâ—â—th out of the â—reek hic est silius ille meus dilectus ille the Reall presence presently brake forth into this wicked Blasphemy imbraced fince by Luther and his followers Some others he excited to robbe and despoile it of all true vertue fruit and dignity as Wiclesse Caluin Beza with their suruiuing of-spring D. Bilson D. Sparkes and such like who only furnish this heauenly table with voyd and empty dishes of fayth conteining neyther the body nor bloud of our Sauiour Christ. But as Heliogabalus the Emperour inuiting the Roman Princes to a feast set painted and artificiall dainties before them which could neyther delight their tast nor satisfy their hungry appetites so our Aduersaries in this diuine banquet prepared by the hand of our B. Redecmer deuise figured and Metaphoricall meates vnworthy the maister therof vnworthy the Maiesty of God not answerable to his loue not agreable to the necessities of his inuited guests 2. Yea most dissonant to the words himselfe vsed at the institution of the same where he tooke bread as S. Matthew recordeth blessed brake gaue to his Disciples said This is my Body Which wordes seemed so forcible to Luther and his adherents as Melancthon one of his chiefest Scholers saith fulmina erunt they will be like thunderbolts against him that shall deny the receiued opinion of Christs true body in the Sacrament And not without cause For if we examine them euen by the rules our Aduersaries themselues prescribe in the interpreting of Scripture to wit By conference of places connexion of texts agreement of Translations they all notwithstanding open and vnfold the approued sense of the Catholike Church 3. To begin with the translations the Greeke hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this restraineth the nowne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 body to his determinate and proper signification as S Cyril in the like case learnedly noteth of the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Beza putteth great Emphasy in the same article in diuers places The Syriake or vulgar Hebrew of S. Mathew in which he first wrote readeth This is the substance S. Mark hath this particle reuerà in the Syriach tongue 1. Cor. 11. Mat. 16. Mar. 1 Luc. 2â— 4. Bils 4. par p. 754. 755. of my body The Syriake of S. Marke This truly is my body The connexion of the text recorded by S. Paul and the three Euangelists conuinceth it more plainly he speaking of the body This is my body which shal be delinered for you Where I demand how in what sense that Nowne Body is taken whether properly for Christs true body or improperly for the signe of his body Properly you will not say lest you accord with vs improperly you cannot say without hainous blasphemy For when S. Paul sayd This is my body to expresse what body he addeth which shal be deliuered for you 4. Therefore if a signe only called by the name of the thing signed as M. Bilson fayneth was then giuen a signe only bearing the name of the thing as the Manichees dreamed was after deliuered and crucifyed for vs seeing the same body was ministred to the Apostles at the supper which was afterward hanged and dyed on the Aug. in exposit Ps 33. Read him also in Psal 65. 93. con Faust l. 12. c. 10. l. 3. de trin c. 10. l. 6. confess cap. 1â— Chrys hâ—m 24. in 1 Cor c. 10. Dam. l 4. de fi ort c. 14. Crosse as the Euangelists likewise testify writing of the bloud This is my bloud of the new Testament which shall be shed for many into remission of sinnes For which cause S. Augustine greatly commended the goodnesse of God in that he giueth vs the same body to eate In quo tam muâ—â— a perpessus est In which he endured and suffered so much And his bloud to drinke which he affirmeth to be The same liquor which flowed from his pierced side In another place he teacheth the same victim or boly sacr fice to be dispensed from the Altar whereby the hand-writing is defaced which was contrary vnto vs. S. Iohn Chrysostome auerreth that to be in the Chalice Quod exlatere fluxit which issued from his side And the same body to be in the Eucharist which was whipped imbrued with bloud wounded with a speare and which the Sunne seeing crucifyed withdrew his beames S. Iohn Damascen writeth that Christ sayd not This bread is a figure of my body but This is Epiph. in Nic. Synodo 2. act 6. my body c. Epiphanius Theophilact and Euthymius haue almost the same words who because they vtterly reiect all figuratiue glozes M. Bilson so farre enrageth against them as he sayth Damascen minceth and strayneth the wordes of Christ Epiphanius that famous Proloquutour in the second Councell of Nice was a pratling Deacon of more tongue then Theop. Euthym. in Matt. 26. Bils 4. par pag. 752. 753. Conc. Nic. 2. act 6. wit more face then learning Theophilact and Enthymius he discardeth as yonger Writers To omit therefore these learned men and to insist vpon the ceremonyes Christ obserued at his last supper The blessing of bread the circumstances of tyme and place the matter of which he spake the persons to whome all thinges concurre to strengthen confirme this infallible truth of his Reall Presence 5. First our heauenly Bishop neuer blessed any earthly element in which he wrought not some admirable effect as his blessing of fiue loaues and two fishes in the 8. of S. Marke make manifest proofe And yet this action is heere performed in such speciall manner as the Sacrament often from it borroweth his name So it is Cyr. l. 4. in Ioan. c. 16. 19. Ambr. de â—js quiinitiantur ca 9. Greg. orat cate Bils 4. par p. 660. 661. 662. 663 1. Cor. 10. Cyp. de coena dom tearmed by S. Cyrill The blessing of the mistery the blessing of Christ or the mysticall blessing By S. Ambrose The blessing of the heauenly wordes And the same S. Ambrose with S. Gregory Nissen by vertue of this blessing affirme The sulstance of bread and
for euer He that belieueth and is baptized shall be saued Euery one that shall inuocate the name of the Lord shal be saued to wit if he inuocate and call vpon him in fayth and charity as he ought if he belieue aright and doth not finally loose his fayth nor the grace of Baptisme and water of the holy Ghost once receaued as I shall proue heereafter he may Therefore this argument of theirs maketh no more against the corporal then spirituall feeding for as euerlasting life is promised to the faythfull and pious belieuer so to the reall and worthy Receauer and as the one may fall from his worthy dignity so the other make shipwracke of his liuely fayth and eternally perish Perchance you will obiect that this answere suteth not with the prerogatiue which our Sauiour giueth to the holy Eucharist aboue Manna That Ioan. 6. v. 49. 50. the Fathers did eate Manna in the desert and they dyed this is the bread that descendeth froÌ„ heauen that if any man eat of it he dye not For whosoeuer did worthily feed on that dainty Manna and continued in the same state neuer tasted the bitternes of spirituall death therefore according to this construction it is not inferiour to the blessed Sacrament I answere first that such as then liued for euer enioyed not the priuiledges of life by the vertue and force of Manna but by their loue of God and fayth in Christ their true Messias and yet they that worthily receaue the Eucharist truely liue by the vertue power and efficacy of Christs reall presence the spring of life and fountaine of grace therein contained 9. Secondly I reply that Christ doth not only compare the Eucharist with Manna in respect of the life and death of the soule but of the body also after this sort Manna could not affoard to your Fathers life of body much lesse of soule during their short passage through the desert This bread affoardeth life to the soule much more to the body during the length of all eternity They that eate Manna dyed in body a temporall death they that eate this bread shall not dye the eternall death neither of the body nor soule And heerein consisteth as Maldonate commenteth vpon this text the singular grace elegancy of our Sauiours comparison in passing from Maldonatâ— in hunc loeum Matt. 8. v. 22. Ioan. 4. v. 13. one kind of life and death to another which plesant digression he often vseth as the same Author discourseth in other places In S. Matthew Let the dead bury the dead The first he calleth dead in soule the next in body In S. Iohn Euery one that drinketh of this water shall thirst againe but he that shall drinke of the water that I will giue him shall not thirst for euer First he speaketh of the corporall Matt. 26. v. 29. water and thirst of the body then of the spirituall water and thirst of the soule Likewise I wil not drinke from hence forth of this fruit of the vine vntill that day when I shall drinke it with you new in the kingdome of my Father Heere he first mentioneth the naturall wine of the grape then the metaphoricall wine of celestiall ioyes So now he first speaketh of the corporall then of the spirituall and euerlasting life which our Blessed Sacrament of his owne nature yeildeth to all such as daily receaue it although Manna yielded not as much as the corporall if they doe not after by sinne willfully destroy the quickening grace and liuely seed it imparteth vnto them And thus the wordes are of more emphasy the comparison more pithy and the preheminence of the Eucharist aboue Manna more remarkable then if our Sauiour had spoken in both places only of the spirituall Lastly if our Sectaryes expound S. Iohn of the eating by fayth how vncongruously will they make S. Paul to speake writing of the same matter and saying He that eatech vnworthily which 1. Cor. 11. v. 27. cannot be properly attributed to the belieuer because he that belieueth not as he ought doth either falsly or fainedly belieue we cannot with any congruity of speach say that he belieueth vnworthily therefore as S. Paul so likewise S. Iohn ought to be vnderstood not of the spirituall but of the corporall eating of Christs sacred flesh 10. That which M. Bilson alleadgeth out of Gelasius S. Leo condemning the Communion vnder one kind Bils 4. par pag. 684. 685. Gelas can Comperiâ—ê° dist 2. Leo. ser 4. de quadra is of no force at all For they condemne the dry Communion not of the Catholiks but of the Manichees who teaching that Christ brought into this world and walked vpon earth with a meere empty and phantasticall body deuoyd of true and natural bloud they in testimony of this errour abstained from the bloud with great sacriledge as Gelâ—sius writeth deuided one and the selfe same mistery which all Catholikes had iust cause to reprehend in them no Protestant any cause to obiect against vs who neither deuide the mistery nor abstaine from the bloud but constantly teach that by fequele concomitance we receaue it wholy and entirely contained in the body we inioy the full participation of Christ Fulke loco â—itato Bils 4. par pag. 682. as M. Fulke requireth 11. At last both he and D. Bilson ioyntly oppose the Practise of the vniuersall Church which for many ages togeather ministred the Sacrament vnder both kinds euen to the Laity I grant that the Church vsed it as a thing lawfull not as a Aug. epist 23. ad Bonif Tolet. Con. cap. 11. Tho. 3. p. q. 80. art 9. ad 3. Cypr. serm de lapsis thing prescribed or decreed by God or vniuersally without exception in all times and places practised Which manner of receauing the Church might after change when her Communicaâ—ts were so many as wine sufficient could not be fitly consecrated nor without eminent perill of shedding or danger of abusing be conueniently ministred It was an vsuall custome both in the Greeke and Latine Church for many ages to communicate with the Chalice young sucking babes of which S. Augustine the x j. Toletan Councell and S. Thomas make mention And S. Cyprian writeth of the consecrated Bloud powred into the mouth of an Infant But as the Church vpon iust cause abrogated that custome leauing the children the benefit of neither kind without any wrong vnto them and Protestants allow hereof why write they so bitterly against debarring the people vpon as many important reasons from the vse of the Chalice where notwithstanding the whole fruit and benefit thereof to their comfort remayneth 12. Besides in many things you your selues who count it in vs a crime so damnable stray from that which Christ practised in the institution of the Sacramenâ— for example Christ communicated only men you women also he in a priuate house you in a publike Temple he at night you in the morning he with * For
the diseases of the body famine sicknes and death it selfe 5. And although Original sinne be now the cause of all these euils yet it doth not properly consist in them all but in the priuation of that prime grace by which the soule of Adam was enriched adorned and conuerted vnto God For as Originall righteousnes included these three prerogatiues or triple rectitude to speake in S. Thomas language first the vnion of the mind with soueraigne goodnes secondly the subiection of the inferiour powers of the soule to reason thirdly the like subordination of all the members of the body to the soule yet it did truely and principally reside in the former and contayned S. Thom. 1. p. q 95. â—â—t 1. the later two as accessaryes or dependants thereof So Originall sinne which is only knowne by his contrary habit is truly formally nothing els then the voluntary priuation of the same Originall iustice which ought to be in vs as it maketh the soule deformed blemished Feild in his 3. booke c. 26. and auerted from God Wherefore seing this want and priuation is taken away by Baptisme and the whole grace as it cloathed beautifyed and adorned the soule entierly restored the whole guilt of sinne is forgiuen the formall cause or true essence of Originall iustice recouered againe by the passion of Christ and the other deordinations the remaynder of concupiscence are only the effects or punishments of the precedent fault and not any true and proper fault For if man had beene created in the state of pure nature as the Philosophers thought he was and many Deuines against M. Feild teach he might be because it inuolueth no contradiction neither in respect of the creature nor Creatour Then I say he should haue beene pestered with the same inordinate concupiscence and rebellion of the inferiour parts as now he is but then it had been a meere infirmity langour or fayntnes of nature growing out of the matter whereof man is compounded and not any wound or punishment also of sinne as in our case it is The reason appeareth for as man in the state of pure nature must haue been coÌ„pacted of two diuers and repugnant natures of soule body flesh and spirit and consequently of a corporall and reasonable of asensuall and spirituall appetite which could not chuse but maintaine a perpetuall warre of contrary and repugnant desires it being naturall to euery thing according to Philosophy to couet that which is conuenient and sutable to it selfe so the sense euen then would hunt after sensible pleasant delight-some obiects and the spirit would seeke for spirituall the spirit would often checke restrayne and bridle the pursuit of Aug. de pec merit remis l. 2. cap 4 de nuptijs concup l. 1. c. 27. l. 13. de Triâ— c. 10. contra Iul. Pelag. l. â— 1. retract c. 15. sense and sense would likewise hinder weaken and repine at the heroicall workes and endeauours of the spirit Thus the winds of diuers opposite passions the fluds of contrary inclinations would naturally striue and resist one the other yet as in that case this contrariety had beene no sinne but a sequele a disease a feeblenes of nature so now the same abiding in the regenerate from whome the dregs of all impurity are cleansed it is only according to S. Augustine left as an exercise of vertue to wrastle against or as a punishment of sinne and not as any true or proper sinne Which by two irrefragable arguments I conuince in this manner Ezech. 36. v. 25. Mich. 7. v. 19. â—01 lasâ— v. 12. Ioan. 1. v. 29. Psal 50 v. 6. Whatsoeuer filth or vncleanes our soules contracted by the sinne of Adam is wholy washed away in Baptisme by the grace of Christ But the filth or guilt of concupiscence descended from Adam therefore it is clean abolished by the vertue of Christ The Maior or first proposition is euery where testifyed in holy Writ by the Prophets and Apostles who often witnes that there shal be left no sinne in vs after we are once new borne in Christ for he shall cleanse vs from all our iniquityes he shall drowne our sinnes in the bottome of the sea he shall discoast them from vs as far as he East is distant from the West he taketh away sinnes blotteth them out wipeth them away dissolueth them like a clowd he shall forgiue the iniquity to the house of Iacob and this is all the fruit that the sinne thereof be taken away But none Isa 44. v. 22. Isa 27. v. 9. Ad Rom. 8. v. 1. Hier. in Com. in hunc locuÌ„ Ad Rom. 5. v. 19. of these Prophesyes not one of these assertions were true if the guilt of concupiscence still lurked in the soule of the regenerate It were not true which S. Paul teacheth There is no damnation to them that are in Christ Iesus to wit Nihil damnatione dignum nothing worthy damnation as S. Hierome commenteth vpon that place if any damnable sinne remayned in them Not true which the same Apostle auoucheth As by the disobedience of one man many were made sinners so also by the obedience of one many shall be made iust if we be not as truely iustifyed and purged from the drosse of sinne Psal 50. v. 9. Ad Ephes 1. v. 4. ad Collos 1. v. 22. ad Ephes 4. v. 22. 24. ad Colos 3. v. 9. ad Rom. 6. ad Ephes 5. 2. ad Corinth 6. Chrys ho. 40. in 15. 1. Cor. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the merits of Christ as by the fall of Adam we were infected therewith 7. Secondly King Dauid speaking of the purity of the soule cleansed by grace sayd Thou shalt wash me and I shall be made more white then snow S. Paul writeth that the iustifyed are holy and immaculate that they cast off the old man and put on the new that they liue in Christ are light in our Lord temples of the liuing God Therefore free from the darknes free from the impurity death and idolatry of sinne for what participation hath iustice with iniquity what society is there betweene light and darknes what part hath Christ with Beliall what agreement hath the temple of God with Idolls Only God sayth S. Chrysostome can deliuer from sinne which in this lauer of regeneration he effecteth he toucheth the soule it selfe with grace and plucketh from thence the rooted sinne he who by the fauour of the King is pardoned his cryme hath his soule still defiled whome Baptisme washeth not so but he hath his mind more pure then the beames of the Sunne and such as it was when it was first created Which testimony of his so euidently discouereth the spot of Originall guilt to be quite abolished as the Magdeburgian Protestants censuring this place doubt not to say Chrysostome speaketh of the efficacy of Baptisme very dangerously And yet he speaketh no otherwise then the word of God and generall voyce of
Creatour there is in it disobedience from the dominion of the mind as Feild presseth out of S. Augustine It is a transgression from the rule of reason a defection sayth Abobt from rightetousnes a swaruing from the law of God but whatsoeuer swarueth or declineth from the prescript of his law is sinne Therefore concupiscence is not only a languor wound or fayntnes but the true sin of Nature Our answere is ready It is a sinne either materially or formally formally if it be a free and voluntary transgression materially if it want deliberation or consent of will as in fooles children and mad men it doth But as in them the actuall lusts or desires of concupiscence are materiall disorders or swaruings from the will of the highest but not properly sinnes so neither in the regenerate if as S. Augustine often auoweth they yield not vnto them For which cause we deny that whatsoeuer declyneth from the law of God is sinne euery vniust law euery hereticall interpretation euery booke which Protestants set forth in defence of their errours is a declyning and swaruing from his law and albeit they damnably sinne in disgorging such poyson yet the books themselues are not properly sinnes but so far forth sin is committed as they are any way diuulged imbraced or allowed no more are the sinnefull motions of concupiscence vnles by voluntary consent they be yielded vnto especially such as are seated in the flesh which is not capable of sinne 8. Secondly they presse the authority of the Apostle and testimony of the Fathers as that S. Paul tearmeth Rom. 6. v. â— ad Rom. 7. v. 24. concupiscence sin the body of sinne the body of death S. Augustine iniquity vice a great euill Methodius death and destruction it selfe S. Ambrose the defilement of nature the seed root or seminary of sinne S. Cyprian a domesticall euill Origen sinne which is the cause of death I answere it is named sinne death destruction c. for many reasons which S. Augustine himselfe assigneth First for that it is the effect Aug la. de â—uptijs concup c. 23. of sin as our speach is called our tongue or hand writing our hand because our tongue or hand frameth it The second for which it is so intitled he noteth to be because it inclineth prouoketh and if it ouercome is the cause of sin death defilement c. So cold is sayd to be sluggish and heauy for that it maketh men heauy wyne merry by reason it stirreth vp to mirth And so concupiscence for as much as it continually suggesteth allureth often induceth to all kind of wickednes S. Cyprian besides the S. Cypr. de ratio circumcis S. Bernard de sex triâ—ul precedent names calleth it a raging beast of stincking breath S. Bernard A contagion a pestilent poyson a manifold pestilence the cherishment of all naughtinesse a furnace strongly burning with the affections of ambition auarice enuy willfullnes lewdnes and all vices 9. Thirdly it is tearmed a great euill because it is indeed an vntoward and euill propension a hindrance from good a want of due subiection in the inferiour powers therefore truly called a sicknes or euill quality though not a sinne for harken what the same S. Augustine writeth to Iulian the Pelagian Thou think est that if concupiscence Aug. l. 6. cont Iul. c. 5. prope finem Rom. 7. v. 15. 19. were euill the baptized should want it thou art much deceaued for he wanteth all euil In this sort S. Paul calleth it the euill which he hateth and the euill which I will not that I doe Fourthly it doth beare the name of sinne because it was the materiall part of sinne or that which the formall guilt of our capitall infection materially included after which maÌ„ner it may be improperly sayd to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iniquity the name for which Iohn Caluin and his Ghospellers so eagerly striue yet if you take the word iniquity in August tract 41. in Ioan. his proper signification it is wholy cancelled in S. Augustines iudgment saying because all iniquity is blotted out hath no infirmity remayned 10. Lastly it doth sometyme truly vndergo that name because in the irregenerate the auersion from God Aug. l. 5. contra Iul. c. 3. which is the forme and essence of Originall sinne is annexed vnto it This is the meaning of S. Augustine when in his fift booke against Iulian he first calleth it sinne then the cause also and punishment of sinne for so it is properly sinne not in it selfe alone but as it is combined with the aforesayd auersion to make one complete and vitious habite So there is in it disobedience against the dominioÌ„ of the mind because it is in them vnbridled and vntamed VVhitak l. 8. aduers Duraeum fol. 576. lust so it is that sinnefull concupiscence against which the good spirit according to S. Augustine doth striue and couet Howbeit by these words Whitaker taketh occasion to cauill that he speaketh of concupiscence in the regenerate because in them only is the good spirit which warreth against it But he is much deceaued for S. Augustine meaneth not by the good spirit the spirit of righteousnes but the naturall propension to good the right Synderesis or light of Gods countenance which he hath stamped in the hartes of the wicked this often fighteth and biddeth war to that concupiscence which is true sinne by reason of the formall guilt conioyned vnto it notwithstanding if that formall guilt be once forgiuen the materiall part that is concupiscence of it selfe inhabiting in vs against which we wrastle is no more sinne then a dead carcasse bereft of life is a true and proper man 11. One scruple yet may trouble my Reader why Vlpid tit de edilitio edict lege prima Tul. ep Papirio Paeto ep â— in fine S. Augustine should call this concupiscence vicious or a vice for heereon we may vndoubtedly argue that it is likewise sinnefull or a sinne I answere that the word Vitium vice if we sift the natiue signification and property thereof may be taken for any thing that is diseased or defectiue either in nature or art as Vlpianus in the ciuill law vseth the word and Pliny stileth the falling sicknes by the name of Vice Tully likewise giueth the name of vice to whatsoeuer is broken or out of reparation in the roote or walles of a house Thus S. Augustine taketh the word vice for that which is maymed and diseased and not for that which is sinnefull when he speaketh of the woundes of sinne abyding in the regenerate wherein I appeale to no other sentence then his owne which I heere insert as a seale and obligation of his beliefe concerning this matter Iam Aug. l. 2. contra Iul. prope init ne discernis iam ne perspicis c. Dost thou now discerne dost thou now perceane dost thou now behould the remission of all sins to be made in Baptisme and as
He loueth vs maketh his aboad with vs as in his holy temple In this we know that he abydeth in vs by his spirit which he hath giuen vs. He that abydeth in charity abydeth in God and God in him where he speaketh not of weake or impure but of complete and perfect charity For it followeth in the next verse In this is charity perfected with vs that we may haue confidence in the day of iudgment Besides Thinke you also that you are dead truly to sinne but aliue to God in Christ Iesus our Lord. Therefore S. Augustine often calleth the Holy Ghost dwelling in vs or his charity diffused into our harts the Life of our soule by which we truely liue to God 11. Fiftly it aduanceth vs to the dignity of Gods children You haue receaued the spirit of adoption of sonnes wherin we cry Abba Father Againe See what manner of Charity the Rom. S. v. 15. â— Ioan. c. 3. v. 1. Father hath giuen vs that we should be named and be the sonnes of God To which end S. Iohn Damascen declareth how God infuseth into our soules certaine diuine and supernaturall qualityes wherby we receaue a diuine and supernaturall kind of being are partakers of the diuine nature preferred to be Gods and children of the highest Neither is there any former Ioan. Damas l. 4. de fide c. 4. Rom. 8. v. 9. Ephes 1. v. 14. Rom. 8. v. 17. Tit. 3 v. 5. 6. 7. cause of our vnion with God whereof this spirit of adoption may be tearmed an effect for S. Paul sayth If any man haue not the spirit of Christ the same is not this by any thing whatsoeuer going before Hence we deduce the sixth prerogatiue of this inward renouation that is our clayme to the kingdome of heauen therefore it is tearmed pignus haereditatis the pledge of our inheritance because the sanctity grace which the holy Ghost worketh in vs affoardeth a certaine hope and morall assurance of our future glory as the Apostle by way of gradation excellently argueth in this manner If sonnes heires also heires truely of God and coheirs of Christ. Likewise God according to his mercy hath saued vs by the lauer of regeneration and renouation of the Holy Ghost whome he hath powred vpon vs abundantly by Iesus Christ our Sauiour that being iustifyed by his grace we may be heyres according to hope of life euerlasting 12. Peruse these wordes O yee Sectaryes ponder the sense and meaning of them and stoop at length to the voice of truth so often sounded forth by this great Apople and trympet of heauen for he sayth 1. That we are Ahundâ— Grecè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hieron saued by this benefit of renouation but nothing can be the formall cause of our saluation but true and perfect iustice Therefore we are made by the grace of Baptisme perfectly iust 2. Not outwardly by imputation but inwardly by the holy Ghost powred vpon vs. 3. And that not sparingly by peece-meale but abundantly richely or bountifully as the Greeke largly or copiously as S. Hierome readeth 4. And to no other effect then that iustifyed by his inward grace we may be heires in hope of life euerlasting And S. Iohn concludeth that without this renouation No man can enter the Kingdome of heauen signifying thereby that it is Ioan. 3. â— 5. not the effect or signe without which we might enter but the true cause of our entrance not weake and halting but true and entiere iustice because it is true iustice sayth S. Augustine to which eternall life is due 13. The last priuiledge ariseth from the former that Augu. ep 205. paulo ante medium ui debetur vita aeternaver a iustitia est Rom. 8. v. 20. 11. Aug. l. de spir lit cap. 29. it purchaseth also the resurrection of our bodyes and crowne of our eternall felicity If Christ be in you the body indeed is dead because of sinne but the spirit liueth because of iustification And he that rayseth vp Iesus Christ from the dead shall quicken also your mortall bodyes because of his spirit dwelling in you Note this causall addition because of the spirit dwelling in you which S. Augustine aduisedly obserueth and accounteth our Resurrection in flesh to immortality meritum spiritus a deseruing of the spirit which goeth before it in iustification as in a meete conuenient and congruous resurrection So that two wayes it doth properly merit the glory of immortality both for that it is giuen before hand as a pledge earnest Ioan. 4. v. 14. Cyril in â—um loc Theoph. ibid. or right thereunto supposing the benignity and promise of God as also because it doth produce good workes which do condignely deserue and augment the same therefore called by S. Iolm according to S. Cyrils and Theophilacts interpretation a fountaine of water spriging vp to life euerlasting that is a celestiall fountaine of purifying grace copious in it selfe and ouer flowing with the riuers VVhitaker in his answere to 8. â—â—ason of M. Campâ—on and in his â— booke against Iâ—â—raus Abbos in â—is defence â— 4. sect 3. of sundry vertues which wafte vs to the haueÌ„ of eternal rest But if all this be not sufficient to iustify vs before God what is required to atchieue that happines heere vpon earth if the diuine grace and supernaturall quality which worketh in vs all the forenamed effects be not gratefull and pleasing in the eyes of our Soueraigne What I pray you is acceptable vnto him Marry sayth Whitaker and M. Abbot that which is so perfect as satisfyeth the law of God I see your windings first you answered that the grace which inhabiteth in vs is defiled Then that it is not perfect not iustifying grace at least not such as iustifyeth vs in the sight of God Now not such as satisfyeth fullfilleth the law Well you trauerse much ground but to little purpose for S. Paul S. Augustine and diuers others manifestly teach that by this grace of Christ by the sweetnes of hiâ— loue we fullfill the law of God which by feare and terror we neuer could do whose testimonyes I shall alleadge in the Controuersy of keeping the Commandments intreating my Reader to peruse them there whilst I pursue my victory and follow the chased enemy retyring now for succour to the castle of holy Scripture where Whitaker VVhitak in his answere to 8. reason of M. Camp fol. 224. 2. ad Cor. 5. vers â—1 Calu. l. 3. instit c. â—◠§. 230. seeketh to fortify himselfe with that saying of S. Paul Christ was made sinne for vs that we might be made the righteousnes of God in him Heerupon he inferreth that seeing Christ was not truly really made sin for vs but by imputatioÌ„ so we are no otherwise made righteousnes in him which argument Caluin also most eagerly presseth reserueth as his vnconquerable or last refuge in the Rereward of his obiections yet it is preseÌ„tly at
the first encounter beaten to the ground 14. For the scope and tenour of the Apostles Analogy doth not consist in the manner but in the cause of Christs being made sinne to the end he might make vs iust albeit in a different sort he made sinne by a meere imputation because it was impossible for him to be truly a sinner we properly and truly iust because it is more Tit. 2. v. 24. Leuit 4. v. 11. 24. Ezec. 44. v. 29. Osee 4. v. 8 honourable and glorious vnto Christ to cleanse to himselfe a people acceptable to enrich and endow vs with the treasures of his inherent iustice then to leaue our filth and ordure ouershaddowed with the mantle of his externall righteousnes Secondly Christ is sayd to be made sinne that is an hoast and sacrifice for the extirpation of sinne So the Hebrew word Chattat peccatum Sinne often signifyeth a victime for sinne as in Leuiticus Ezechiel and Osee peccatum * Hebraicé Chattat Peccatum in the latin it is Pecca ta populi mei comedent they shall eate the sinne of my people that is the hoast or victime for their sinne Therfore as Christ was not by the meanes of another but in his owne person truly and really made a sacrifice for sin so we not only by imputation but truely and really in our selues ought to be the iustice of God in him And the Apostle elegantly sayth that we must be not iust but the iustice of God in Christ to oppose it to sinne signifying withall that it is the effect and likenes of Gods increated iustice by infused and created charity communicated vnto vs as S. Cyril expoundeth it or for that it is giuen vs Cyril l. 22. the saur c 3. August l. de spirit lit c. 18. Chrys Theoph. in bunc loc through the merits of Christ from God according to S. Augustin or lastly to betoken the excellency of the Iustice which leaueth no spot or blemish of sinne but maketh vs as it were wholy Grace wholy Iustice it selfe as S. Chrysostome and Theophilict do insinuate 15. Another argument they take out of the first to the Ephesians He hath gratifyed vs in his beloued Sonne or as they to boulster their heresy corruptly translate he hath made vs Ephes 1. v. 6. 3. acceptable in the beloued As though we were only outwardly accepted by the fauour of his Sonne not in wardly endowed with the participation of his Iustice how beit the In the Bible set forth by his Maiesty Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not only import to accept as gracious but to make gracious and acceptable indeed by communicating vnto vs inherent iustice in ward ornaments by which God maketh our soule as S. Chrysostome sayth pulchram desiderabilem ac dilectam beautifull Chrys in â—um loc desired and beloued of him 16. Thirdly Whitaker and Fulke obiect out of S. Paul to the Corinthians Christ is made vnto vs from God wisedom VVhitaker in his answere to 3. reason of â—â— Campian Fulk in c. 2. ad Cor. sect 2. 3. Cor. 1. v. 30. righteousnes sanctification and redemption Therefore say they our righteousnes is placed in Christ not heaped vp with our vertues But the contrary is gathered out of the same wordes for Christ is there affirmed to be our righteousnes as he is our sanctification and wisedome now he is our sanctification as they themselues agree by inherent sanctity our wisedome likewise by the habit or guift of wisedome infused into vs Therefore our righteousnes or iustice rather by created iustice imparted to our soules I answere againe that Christ is called our iustice diuers and sundry wayes 1. In the way of Communication because the perfectioÌ„s of the head are communicated to the body 2. In way of Richardus Tap. in explica ar de iustif Stapl l. 7. de iustit imputat c. 9. Rom. 8. v. 29. Bernard ep 190. assimilation for that God the Father hath predestinated vs to be made conformable to the Image of his Sonne 3. In way of satisfaction because he hath fully satisfyed for the debt of our sinnes which satisfaction of his is applyed vnto vs and made ours indeed by imputation as S. Bernard testifyeth yet not without true and inherent iustice also in our selues 4. In the way of merit for that he hath merited and purchased for vs true iustice from the handes of God 5. In the way of causality for that he is also togeather with God the efficient cause of our sanctification and iustice These and other causes which Protestants ignorantly Concil Trid sess 6 c. 7. Aug. l. de spirit â—it c. 9. in psal 30. Hier. dial aduers Pâ—lag mingle and confound the holy Councell of Trent doth wisely distinguish and set downe in this manner The sinall cause of our iustification is the glory of God of Christ eternall life the efficient God the ineritorious his beloued Sonne our Lord Iesus Christ c. the instrument all baptisme c. the only formall cause is the iustice of God not that by which he is iust but by which he maketh vs iust by which he cloatheth man as S. Augustine speaketh when he iustifyeth the wicked or as he saith in another place which God imparteth that man may be iust which S. Hierome S. Bernard and sundry reasons manifestly Bernard epist 290. approue as I shall more plentifully discouer in the Chapter ensuing THE SECOND CHAPTER IN WHICH The former doctrine is confirmed by more reasoÌ„s authorityes and other obiections of our Aduersaryes refuted AS the in-bred naughtynes of Originall infection neuer cleanly rinsed or scoured out is the sluse of filthines in Protestants iudgment and roote of al their impious opinions which I named aboue so the heauenly beame of inhabitant grace which garnisheth the soules of Christs faythfull seruants is the head well-spring according to vs of all the good that proceedeth from vs. This iustifyeth vs before the Tribunal of his highnesse this maketh our works pleasing to his Maiesty this aduanceth them to the dignity of merit this purchaseth the crowne of reward this ministreth power and ability to fullfill his Commandments and whatsoeuer els we do acceptable to him and worthy of his kingdome al floweth from the veines of this celestiall fountaine Therfore I labour to fense and strengthen it further with some other impregnable reasons 2. The first prosecuted by Andreas Vega is to this purpose The iustice which Adam had before his fall was not imputatiue but inherent and true Iustice which made him amyable and gratefull in the sight of God as all the Vega l. 7. in Concil Trid. c. 22. Fathers and our aduersaryes with them generally confesse but the same Iustice is restored vnto vs by the merits of Christ which we lost in Adam therefore true Iustice before God is heere communicated to our soules by the benefit Rom. 5. of his passion The minor