man iustifyed by Fayth The second act of comfortable assurance doth not as he sayth actiuely iustify but finding the thing done certifyeth and assureth vs of it the first doth but impetrate obtaine and procure it by way of request no act can he assigne betweene the first and the second therefore no act of fayth can he assigne whereby he may be formally iustifyed On the other fide I thinke the Protestants petition which humbly intreateth for acception and fauour must needes proceed from fayth For how shall they humbly ad Rom. â—â— v. 14. intreate How shall they inâ—ocate in whome they haue not beleeued Beleeue then they do before they intreate and yet they are not iust therefore Fayth alone doth not iustify but only by way of impetration by stirring vp our affections and exciting our will to craue and desire it which with S. Augustine and the whole schoole of Catholike August ep 105. de praedest Sanctor c. 7. Deuines we willingly imbrace And to which M. Feild must at length retire for rest and safeguard or els well canuased he is driuen to the wall which way soeuer he turneth 10. The fifth argument which I meane to prosecute is of the regeneration of young baptized Infants who Feild in his 3. booke â— 44. fol. 179. cannot be iustifyed by an act of special fayth because they can haue none as M. Field accordeth with vs but by the habituall qualityes or inherent habits of Fayth Hope and Charity therefore all others are iustifyed by the like because the same spirit of adoption the same title of diuin Augu. l. 1. cont 2. ep Pelag. â— 7. c 21. l. 1. deÌ„ pecc meri c. â—â— ep 157. Marc vlt. v. 16. Act. Apost c. 8. v. 37. filiation the same new birth and regeneration in Christ the same seed of life the same formall cause of iustification is in euery one of these faythful in euery child of God in euery state whatsoeuer as S. Augustine teacheth 11. Likewise when the Adulâ—i or such as arriue to the vse of reason are baptized fayth is required as a necessary disposition for them worthily to receaue the grace of Baptisme therefore our Sauiour sayd He that beleeueth and is baptized shal be saued And S. Philip to the Eunuch desirous to be christned answered If thou beleeue withall thy hart thou mayst But the Fayth which Christ the fayth which Philip exacted before Baptisme was no doubt true perfect fayth that fayth which togeather with the SacrameÌ„t was sufficient to saluation and yet that fayth alone did not iustify or if it did it remitted them their sinnes it regenerated and implanted them in Christ acheiued before all those heanenly effects for which that holy Sacrament was ordayned in vaine then was it instituted in vaine was it after applyed No say you it is after applyed as a signe or seale of regeneration as the outward pledge of adoption Rogers art 27. VVhitak l. 1. aduers Duraeum fol. 675. Calu. l. 4. instit c. 24. §. 3. Calu. ibid. as an addition to confirme and ratify the promise of God to establish vs in the fayth thereof But this pledge seale and addition is not requisite in the behalfe of God for his truth sayth Caluin is by it selfe sound and certaine though and cannot from any other where receaue better confirmation them from it selfe Neither is it needfull for the ignorance as he fancieth and dulnesse of Protestants for their speciall affiance being as they bragge certaine knowne and infallible iustifying fayth giueth them more assurance of the remission of their sinnes and promises of God applyed vnto them then any outward signes or additions whatsoeuer Againe the performance 2. Pet. 1. v. 10. of good workes to which S. Peter exhorteth the word of God heard or read is more apt and efficacious to excite and stir vp our Fayth to confirme vs therin then the dumbe elements of water bread and wine which you only vse Besides the Scriptures and Fathers attribute vnto Baptisme not only the force of a signe or seale to Tit. 3. v. 5. Ioan. 3. Ephes 5. 1. Cor. 6. Ambr. l. â— de Sacraâ— c. 4. Leo. serm â— de natiuiitat Clement Alex. l. 1. paeda c. 6. Basil l. c. de spirit sant cap. 15. Hier. l. 3. cont Pelag Hilar. in psal 65. Tertul. l. de Bapt. c. 1. Dion c. 3. Eccles Hiera p. 1. Nazian in sanctum lauacrum Aug. in psal 73. l. 19. in Faust c. 13. Iren. l. 4. cont baer c. â—0 Chrys bo 17. in Gen. Orig. bom 3. in Gen. Epiphan baer 30. Basil l. de spir sanct c. 14. Euseb Caesar l. 1 demon Euan. c. 10 â— bistor c. 1. Emisbom in Sabb. post 1. Domin Quadr. Ambr. â—p 72. ad Iren. in cap. 4. ad Rom. August ep 19. ad Hier. tract 41. in Ioan. q. 25. in â— Numer ratify grace but the true efficacy of an instrumentall cause to iustify and cleanse our soules from the filth of sinne therefore sound and entiere fayth which goeth before as a preparation necessary doth not worke the effect but the Sacrament which is after ministred Whereupon it is tearmed not the pledge or token but the lauer of regeneration by which we are borne a new are cleansed are washed from sinne So S. Ambrose also sayth of the baptized By this fountaine he hath passed from thinges earthly to heauenly from sinne to life from fault to grace from defilement to sanctification S. Leo The power of the most high which made that Mary brought forth a Sauiour doth make that the water regenerateth the beleeuer S. Clemens Alexandrinus tearmeth Baptisme the grace perfection illumination and lauer by which we are washed and wipe away sinnes S. Basil S. Hierom S. Hilary and Tertullian haue the like 12. S. Denis S. Gregory Nazianzen and other also of the Greeke Fathers call Baptisme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illuminationem illumination because in Baptisme man is illuminated and enlightned with the fayth of Christ he receaueth the fellowship or society of the first and increated light and the beginning or head spring of all diuine and celestiall illustrations as the same S. Denis affirmeth S. Augustine assigneth this difference betweene the Sacraments of the old and the new Law that they promised a Sauiour these affoard saluation that these are greater in vertue for profit and vtility better They according to S. Irenâ—us S. Chrysostome Origen Epiphanius Eusebius Caesariensis and Emissenus S. Ambrose and S. Augustine were signes and shaddowes only euen Circumcision in the opinion of some their chiefest ceremony which betokned the verity of our Sacraments yielding and exhibiting Grace And S. Basil sayth that the Baptisme of Basil hom 1. de Bapt. Christ giueth the Holy Ghost which the Baptisme of Iohn did not giue 13. Which it hath pleased also our mighty Soueraigne K. Iames in his answere to Card. Peron fol. 32. in Latin fol. 20. in
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
k Chrys hom 7. in 2. ad Tim. feruour of Charity destroyeth all thinges The l Gregor hom 33. in Euang. fire of Charity burneth and consumeth the rust of sinne Only m Aug tract 1. ep Ioan. Abbot c. 4. sect 22. Aug. despir lit c. 17. Aug. l. de nat gra c. 63. qua vna iusti sunt quicumque iusti sunt Abbot c. 4. sect 22. fol. 477. 478. Charity extinguisheth sinnes Which places I more willingly and diligently cyte because they cannot be passed ouer with that common answere which the Aduersary vseth That Charity is the chiefe and principall vertue for outward vse as the instrument of Faith for mouing or stirring abroad Fayth the only vertue which worketh our iustification For that which is the life the health the beauty of our soules is not the outward instrument but the inward quality which iustifyeth vs before God that which vniteth weddeth vs vnto him maketh vs his friendes conuerteth and conformeth vs vnto him couereth our iniquityes extinguisheth our sinnes that which is the head life of Religion the spirit which quickneth the louer cannot be a signe or effect but the cause the soule of iustification Which intrinsecally iustifyeth sayth S. Augustine By which one Charity they are iust whosoeuer are iust 7. Besides if Charity as M. Abbot confesseth Giueth the outward and accidentall mouing and working to fayth c. is the performance of all dutyes recommended vnto vs both to God and men that is touching all externall actions of righteousnes or iustice it cannot be denyed but that Charity also is the inward guift the heauenly quality which maketh vs iust for so we see in all both naturall and morall thinges the faculty which giueth external power and ability to worke is the inherent forme vertue or accident which worketh within For example the grauity or heauynes which causeth the stone outwardly to descend and couer the center is the innate property which indueth it also with inward heauines The quality which affoardeth power to the fire to warme and send forth the ardour of heate abroad is the inward accident which maketh the fire hoate and ardent it selfe In man that which enableth his body to stir moue that which ministreâ—h ability to performe all externall offices and function of life is the inward soule the internall life which quickneth the body In morall affaires the habit which facilitateth vs outwardly to exercise the actes of temperance is the vertue it selfe which maketh vs temperate That which readily exciteth and stirreth vp the souldier to enterprises and exployts of valour is the inherent valour which incourageth his hart Therefore in thinges supernaturall that which rayseth and eleuateth vs externally to accomplish the workes of iustice is the internall vertue the internall iustice wherby we are iust And seeing Charity ministreth power euen in our Aduersaryes opinion to atchieue all outward dutyes acceptable to God Charity also must needes be the ornament it selfe and splendour of our soules which maketh vs acceptable For as Vega wittily argueth from Vega l. 7. in Conâ— Trid. c. 2â— the deriuation of the word If whitenes maketh white wisedome wise valour valiant Faciet nimirum Charitas charos Charity vndoubtedly shall make vs deere and gratefull vnto the highest Hence it is that Charity is the heauenly spring or spirituall fountaine from whence the riuers of all good workes the streames of all vertues Gal. 5. cap. 2â— August tract 87. in ep Ioan. receaue their purity and perfection whereupon the Apostle S. Paul as S. Augustine teacheth when against the workes of the flesh he wovld recommend vnto vs the fruit of the spirit he beginneth with this The fruit sayth he of the spirit is Charity and the rest be receiueth after August ibidem as flowing and depending of this head which are ioy peace long animity benignity goodnes Fayth c. For who doth solidely reâ—oyce that loueth not the good from whence he ioyeth Who can haue true Abbot in his defence cap. 4. Hier. in c. 5. epist ad Gal. Aug. loc citato August tract 5. in ep Ioan. Haec est margarita pretiosa Charitas sine qua nihil tibi prodest quod cumque habueris quaÌ„ si sola habeas sufficit tibi Aug. ser 50. de verb. Domini peace but with him whome he vnfeignedly loueth Who is long animous in good workes constantly perseuering vnles he burne with louing Who is benigne and mercifull vnles he loue him to whom he exhibiteth mercy Who is good except by louing he be made good Who is profitably faythfull but by that fayth which worketh by loue So that not Charity as Abbot dreameth from fayth but fayth it self I meane liuely Fayth and all other vertues deriue their chiefest dignity and preheminence from Charity For what other vertue sayth S. Hierome ought to hold the primacy among the fruits of the spirit but Charity without which other vertues are not accounted vertues and from which all things that are good take their beginning 8 Worthily therefore I returne againe to S. Augustine our good maister so often commendeth loue as if that alone were to be commanded without which other good things cannot profit And in another place I take this to be the margarite for which the merchant is described in the Ghospell who found one pretious stone and sold all that he had to buy it This Charity is that precious margarite without which whatsoeuer thou hast it profiteth nothing which only if thou hast it sufficeth thee Likewise add Charity all thinges profit thee take away Charity other things auaile thee naught a Aug. ser 42. de temp Charity is the light the oyle which surpasseth all other vertues b Aug. tract 17. in Euang. Ioan. By Charity only the law is fullfilled c Greg. hom 38 in Euang. Charity is the nuptiall garment which adorneth our soules d Ruper Hugo Card. in eum locum Charity is the fire-tryed gould which maketh vs rich with al celestiall treasures e Chry. de incomp Dei nat hom â— Richard de sanct Vict in psal 44 Charity is the Queene of vertues f Richard in eum locum Chrys in psal 232. hom de Char. The mother and mistresse of heauenly vertues g Augu. serm 42. de tempor By which the soule is happy and blessed that deserueth to haue it It is the height and consumation of spirituall life Origen I thinke that the beginning or ground worke of our saluation is Fayth the increase or augmentation Hope the perfection and top of the building Charity S. Clemens Clemen Alexand. l. 2. Strom. Aug serm 20. de verb. Apost Cent. 4. â— 4. Colum. â— 92. Ephrem l. de vera poenit c. 1. Cent. 5 c. 4. Colum. 505. Sedul in c. 5. ad Philip. of Alexandria Fayth precedeth Feare rayseth the building Loue doth consumate or end it S. Aug. The house of God by beliefe is
founded erected by hope and perfected or finished by Charity The Centurists among the stubble rubbish or errours of S. Ephrem reiect this â—aying of his What doth it auaile if we haue all things and only want Charity that saueth vs Among the drosse of Sedulius they report this All iustice consisteth of Fayth and Charity 9. Innumerable others do they reprehend for houlding with vs in this point of iustification who partly in the former partly in the ensuing Chapter are recounted Yet I thinke it not amisse to knit vp this discourse with two or three Theological reasons borrowed from S. Thomas and his followers by which they demonstrate the excellency of Charity euen in this life beyond Fayth or Hope The first is that Charity in more noble and perfect S. Thom. 2. 2 q. 23â— art 6. 1. part q. 82. art 3 q. 108. art â— 1. 2. q. 65. art 6. Lorin Bannes â—â—iet â—s haec loca manner aymeth and inclineth to the incomparable bouÌ„ty and goodnes of God then either of those vertues for Fayth hath reference vnto him according to some speciall and restrayned manner as he is reuealed vnto vs. Hope as he shal be the goale or center of our Beatitude But Charity imbraceth him as he is in himselfe infinite illimited the soueraigne good and mayne Ocean of all perfection for although the supernatural knowledge of fayth be required as a condition to propose the amiablenes of the beloued obiect vnto vs yet loue is not bounded within the limits of our knowledge but extendeth it selfe to all the perfections of the thing proposed without any exception restriction or limitation which apparantly conuinceth the precedency of Charity because that vertue is more noble and worthy which after a more noble and worthy manner expresseth tendeth and draweth neere to the dignity of her obiect as all both Deuines Philosophers agree Secondly in this life the loue of thinges superiour which exceed the compasse of nature is more perfect then the knowledge or vnderstanding of them because we know them only answerable to the proportion of restrained formes which represent them vnto vs. We loue them according to the full sea of goodnes which Porphir is included in them In so much as Porphiry the Philosopher writeth That to speculate diuine things doth purify the soule Aug. ser 28. de teÌ„p Est 27. in append tract 2. in 1. ep Ioan. Dionys de diuin nomin c. 4. Plato to loue them doth deify or turne the same as it were into God S. Augustine agreably If thou louest God I dare say thou art God Thirdly loue weddeth conioyneth vs with the thing we loue it transformeth to vse S. Dionysius his word the louer into the bowels of his beloued Maketh sayth that Diuine Philosoper Plato the soule more where it loueth then where it liueth Howbeit Fayth and Hope suppose a disiunction and separation from their reuealed or desired obiects for Hope expecteth not the thing possessed and Fayth giueth not assent to the mystery clearely or manifestly proposed Hence S. Thomas inferreth the preheminence S. Thom. 1. 2. q. 66. art 6. of Charity aboue Hope or Fayth because the property and nature thereof consisteth in a more perfect vnion coniunction or marriage with God by reason of which it must needes more effectually concurre to our iustification then either of them 10. Therfore M. Abbot after much adoe to the contrary yieldeth to Charity so great a prerogatiue as he contenteth himselfe if Fayth may haue some part with Hier. in c. 22. Matth. it in the worke of iustification For in answere to that saying of Hierome The wedding garments are the Commandements of our Lord and the workes which are made vp of the Abbot c. fol. 610. 611. Law and the Ghospell and do make the garment of the new man M. Abbot replyeth Why doth he M. Doctour Bishop alleadge these words to exclude Fayth from being a part of the wedding garment Then The workes that are made vp of the Law Abbot ibidem the Ghospell consist not only in Charity but in Fayth also c. Lastly Though any do by occasion name Charity for the wedding garment as men by diuers occasions speake diuersly therof yet no man Ibidem was euer so absurde as expresly to exclude Fayth from being one part thereof I thinke so that neuer true Catholike was so absurde but so absurd are you as to accept that for a part which you and your companions haue hitherto challenged to be the only cause of Iustice For I cannot iudge that you should account this wedding garment which only admitteth vs to the banquet of heauen which only is acceptable to the Maister of that heauenly feast any other then the robe of true Iustice so pleasing vnto him wherein if Fayth haue only a part if it consist in Charity not excluding true Fayth why put you this question in suite in behalfe of Fayth alone Or if the wedding garment be not the true liuery of Iustice gratefull vnto God how is any part thereof wouen by Fayth which only concurreth according to you to iustify before God THE XXI CONTROVERSY IN WHICH It is discussed how good workes do iustify against Doctour Abbot Doctour Whitaker and D. Fulke CHAP. I. AFTER the first Iustification which iâ— accomplished by Charity there followeth the second that is the increase and augmentation of the same by good works in which holy men dayly walke and go forward vntill they arriue to the supreme degree of that finite perfection which God foreseeth they will climbe vnto by the concurrence of his grace as the wiseman teacheth â— Prouer. v. 2â— in the fourth Chapter of the Prouerbs The path of the iust as a shining light proceedeth euen to perfect day That is as the dawning appeareth more bright and bright vntill it approach to noone tyde or to the fullnes of the day so the iust man aduaunceth himselfe forwards in the way of perfection vntill he come to his determined pitch or state of vertue in which course euery step that he treadeth truly augmenteth his former iustice For as S. Iohn sayth He that doth instice is iust And he that is iust let him be iustifyed yet Doctour Whitaker D. Fulke and Doctour Abbot 1. Ioan. 3. v. 7. Apoc. 22. v. 11. VVhitak l. 8. aduer Duraeum Fulk in c. 22. Apoâ— sect 3. Abbot c. 4 sect 35. 36. Ibidem with one accord reply that S. Iohn speaketh not there of true iustice before God or of that iustice which purchaseth heauen but of inward sanctification or outward iustice before men only But if you distinguish sanctification from iustice as deceitfully you do the proper notion and signification of the word maketh against you which sayth not a man is sanctifyed only but iustifyed more iust by doing iustice Then S. Iohn expoundeth himselfe adding He that doth iustice is iust euen as he is iust But he to
in him Or if that work doth not hinder the free grace of iustification in Protestants conceit because it is the gift of God because it doth not iustify according to them as it is an actioÌ„ proceeding froÌ„ man but as it taketh hold and applyeth vnto them the iustice of Christ Why should our preparatiue workes any way preiudicate the freedome of that fauour as long as we acknowledg theÌ„ also the meer guift of the highest and not to dispose vs to the life of grace as they are achieued by our owne forces alone or flow from the drye and barren soyle of Nature but as they are made fertile by the water of the holy Ghost as they are eleuated and inspired by his viuificall motion For if the Beggar which is Cardinall Tolets example who of his owne accord Toleâ— in c. 3. ad Rom. stretcheth out his hand to receaue the offered almes doth not hinder the francke and liberall bestowing of the money much lesse should the cooperation of our freewill which not of our selues not of our owne endeauours but moued and strengthned by God yieldeth to his motions any way withstand his liberall donation and free guift of Iustice 17. In the last wing wherein the only hope of their victory remayneth such sentences of Scripture are ranged as flatly debarre the concurrence of workes from all kind of Iustice to wit By grace you are saued through fayth and that not of your selues for it is the guift of God not of workes that no man glory We account a man to be iustifyed by fayth without the Ephes 2. v. 8. Rom. 3. v. 28. Rom. 11. v. 6. Rom. 4. v. 2. workes of the law If by grace not now of workes otherwise grace now is not grace If Abraham were iustifyed by workes he hath glory but not with God with many others to the same purpose I answere that the Apostle excludeth indeed from the grace of iustification either first or second all workes which proceed from the vigour or strength of nature on which the Pelagians so much relyed Then he excludeth the good vse and exercise of freewil done without Christ to which the Semipelagians ascribed the dowry of grace Thirdly he excludeth the moral vertues performed by the Act. 15. v. 1. Aug. l 5. cont 2. ep Pelag. c. 7. in prâ—f ps 3â— ep 107. tract 50 de verb. Domini secundum Euang. Matth. Hier. l. â— com in c. 3. ad Gal. Prosper cont collat c. 22. Cent. 3. c. 4. Col. 80. ciâ—ant Orig. l. 8. in epist ad Rom. light of reason precepts of naturall Philosophy wherin the Gentils boasted and placed their happines Lastly he excludeth all works achieued by the sole notice of the Law both cerimoniall and morall in which the Iewes trusted so farre as they deemed themselues thereby only assured of Gods fauour and some of them vrged the necessity of circumcision the obseruation of their ceremonyes euen to Gentils conuerted vnto Christ of whome they auouched Vnles you be eireumcised you cannot be saued 18. Against these the Apostle so often inculcateth that neither circumcision prepuce nor any worke either of Iew or Gentill done by themselues or by the knowledge of the law without the grace of the Spirit inwardly mouing is able to saue them but he neuer excludeth the Sacraments of Baptisme or Pennance nor the works proceeding from the help of supernaturall grace to be dispositions to attaine the first true causes of increase in the second iustification whereof read S. Augustine S. Hierome and Prosper who interprete the Apostls meaning in the selfe same manner as I haue heere declared which interpretation the Century-writers haue also espyed and reproued in Origen engrossing these wordes in the Catalogue as they account them of his errours It is to be vnderstood that the workes which S. Paul reiecteth and so often reprehendeth are not the iustices which are commanded in the Law but those thinges in which they boast and glory who obserue the law according to the flesh or rites of sacrifices or obseruation of Sabaoths and new Monnes these and the like are the Concil Trid. sesl 6. Can. 1. Fulk in c. 2. Iacob sect 9. Fulk ibid. Vasq in 1. 2. disp 210. cap. 9. VVhitak l. 1. aduerf Duraeum VVhitak in his answere to M. CampiaÌ„ 8. reason â—ulke in c. 2. Iac. sect 9. Abbot in his defence c. 4. Ambr. in c. 3. 4. ad Rom. Chrys in c. 3. ad Gal. hom 7. in c. 3. ad Rom. Basil serm de humiâ—it Aug. l. 1. cont 2. ep Pelag. c. 21. l. 83. q. 76. Hesich in Leuit. l. 4. cap. 14. Hilar. cap. in Matth. August tract 49. in Ioan. workes by which he auoucheth no man may be saued Hitherto Origen quoted by the Magdeburgians To which purpose the Councell of Trent hath very diuinely decreed If any shall teach man may be iustifyed before God by his works which either by humane nature or by the doctrine of the Law are accomplished without the diuine grace of Iesus Christ let him be accursed According to this authentical exposition S. Paul and S. Iames are clearely discharged from that irreconciliable contradiction M. Fulke imagineth betweene them in our opinion for either S. Paul speaketh of the first iustification and S. Iames of the second which is not as he mistaketh another kind of iustification but the augmentation of the former or they both treate of the first and second also as Gabriel Vasquez thinketh most probable and the one excludeth workes wrought without the inward motion of grace from iustification the other acknowledgeth such workes to cooperate thereunto as proceed from grace which is no contradiction but the true and vndoubted position of our Catholike fayth 19. Although all the sentences of the Fathers which are stumbling blockes in our Reformers way be satisfyed in the same manner as these Texts of Scripture yet to ease the studious Reader from further trauaile I will particulerly set downe how the chiefest of them are to be vnderstood whome our Reformers oppose against vs concerning this point S. Ambrose S. Chrysostome S. Basil S. Augustine Hesichius and S. Hilary when they affirme vs iustifyed by fayth alone without any workes they mean without any workes eyther of our owne or of Moyses law done without grace Or they are to be interpreted of Fayth which is liuely indewed with Charity and accompanyed with other vertues So S. Augustine in his treatises vpon S. Iohn when he sayth Fayth is the soule of our soule Prosper S. Bernard and S. Augustine againe in the seauenth Chapter of his booke of predestination of Saints Prosp de voca gent. l. â— c. 8 9. Bernar ser 22 in cant Aug. de praedest Sanctor c. cap. 7. Leo serm de Epiphaâ— alibi Orig. in c. 3. ad Rom. Chrysost hom de fide lege nâ—turae Vasq in â— 2. disp 210. c. 9. are to be interpreted of fayth alone inchoatiuely S. Leo
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
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
out remitted taken away separated from vs. How do they then abide Orabiding not how do they destaine the brightnes of succeeding grace Can the banished darknes ouercome the conquering and preuailing light The oldnes cast off defile the newnesse brought in by Christ The destroyed guilt Ezech. 30. v. 25. Rom 6. v. 6. Act. 3. v. 19. â— Luc. 7. v. 48. Ioan. 1. v 29. Psal 102. v. 12. or death of sinne infect the beauty of restored life Let S. Paul be iudge who speeking of some sanctifyed persons who before had beene fornicatours drunkards idolatours affirmeth These thinges some of you were but you are awashed you are sanctifyed you are iustifyed 3. Now if these faythfull Corinthians were not such as they had beene before if the spots of their fornication drunkenesse idolatry and all other sinnes were cleansed and washed away by the guift of sanctification or true iustification created in theÌ„ how durst you giue the checke 1. Cor. 6. v. â—â— to so great an Apostle and say their sanctification is tainted with the loath some touch of their abyding puddles Salomon auerreth Wisedome will not enter into the malicious soule nor dwell in a body subiect to sinne much lesse will ioyn league and be corrupted with the filthines of sinne Christ Sap. 1 v. 4. cannot accord with Belial nor the Arke of our Lord with the Idoll Dagon no more can sanctifying grace stand togeather 2. Cor. 6. v. 15. with mortall sinne for what participation hath Iustice with iniquity What society is there betweene light and darknesse Marry M. Abbot will contract a society between them at least 1. Reg. 5. in some low degree to which purpose he sayth Doth not Philosophy teach that contraryes are incompatible only in their 2. Cor. 6. v. 14. extremes But hath he quite forgotten or did he not rightly vnderstand of what contraryes that was meant The Philosophers speake of some positiue not of priuatiue coÌ„traryes Abbot in his defence c. 2. f. 171. whereof the one is the habit the other the priuation of these no Logicke or Philosophy euer taught they could reside togeather in the same subiect in any remisse degree as one cannot be both dead and aliue bereft of sight and enioy it also at the same instant such contraryes are infused grace and mortall sinne therefore they cannot comply in any measure the one with the other for a deadly crime howsoeuer it be resisted and curbed of his raigne which is al you pretend to linke it with grace yet so long as it formally dwelleth soiourneth in man it must needes denominate and make him a sinner for euery forme giueth the formal effect to the subiect it informeth If a sinner a slaue to sinne starcke dead to God wholy bereft of his fauour truly hated and abhorred of him throughly vncleane and deseruedly guilty of eternal damnation therefore he cannot possibly at the same tyme by any sparke of grace be aliue to God enioy his fauour be accepted and beloued of him be truely cleane and Medina iâ— 1. 2. q. 113. art 2. Caiet ibid Vasq in 1. 2. disp 10. 4. c. 4. 51 worthy of his kingdome The soule which by sinne is the aduoutresse of the Diuell and thrall of Sathan cannot be also the spouse of Christ and the adopted child of God vnles it be by such vnequall shares as that which is the Diuells by true possession of inherent sinne you will account to be Gods by outward clayme of imputatioÌ„ only and make the Prince of darcknes too strong an armed man to be presently cast forth by the King of heauen 4. The Fathers likewise so much abhorre this diabolicall Luc. 11. v. 21. Phrensy that the Diuell should haue any part in vs who are renewed in Christ or that the tainture of our contagion should staine the sanctification wrought by Chrys ho. 40. in â—5 â— ad Cor. S. Basil in psal 23. August tract 9. in ep Ioan Hier. l. 3. cont Pela Euseb de corp sang Dei Niss l. de perfec homin forma Macar l. de lib. arbit VVhitaker in his answere to Campians 8. reason Fulk in c. 4 ad Ephes sect 2. Abbot in â—is 4. c. sect 10. VVhitaâ— vbi supra Aug. l. 6. 〈◊〉 Iul. â— â— him as they contrarywise teach that our inward renouation euer expelleth the dregs of mortall and sometyms also venial default which I inuincibly proued in the precedent Controuersy and maketh our soules as S. Chrysostome sayth more pure then the beames of the Sunne so amyable to God as he sitteth according to S. Basil in the shining soule making it as it were his throne for which cause S. Augustine calleth that internall sanctification the beauty of our soule S. Hierome The purity of our soule Eusebius Hidden purity Macarius A certaine hidden or mysticall garment of heauenly beauty But Protestants do answere how beautifull soeuer that grace may seeme it only declareth quoth Whitaker the good will clemency of God towards vs it is the effect not the cause of our Iustification This renouation sayth Fulke is only begun in this life and not perfected These beames quoth M. Abbot are too dimme and darke to iustify vs in the sight of God for that righteousnes that iustifying grace they place with Whitaker in the free mercy and fauour of God who reconciled vs to himselfe in Christ that according to them is in God only and not in vs vnles it be by meere imputation but I will manifestly proue first that our inward renouation is perfect and pure from the staine of sinne though not from the defects and infirmityes which haue sprong vp from sinne secondly that grace by which we are iustifyed is inherent in vs and not in Christ thirdly that that inherent grace or inward iustice doth truly instify vs before the face of God 5. The first is testifyed by S. Augustine saying Grace doth now perfectly renew man so far forth as it appertayneth to the dâ—â—â—â—erance wholy from all sinnes not so farre as it belongeth to the freedome from all euills Againe In Christian baptisme perfect newnes and perfect health is attayned from those euills by which we were guilty not from these with which we must yet combate least Ibid. c. 7. Augu. de nat gra c. 42. Augu. de gra Christ l. â— c. 30. De sprit literae cap. 32. Lib. de nat grat cap. 63. we become guilty speaking of charity by which this renouation is made he sayth Charity it selfe is most true most plenteous most perfect iustice The second is also warranted by the same S. Augustine who expresly affirmeth The grace by which we are iustifyed not to be Gods gracious and extrinsecall fauour but his charity diffused into our harts by the Holy Ghost who is giuen vs and this charity not to be that by which he loueth vs but that by which he maketh vs louers of him Likewise by this only charity
places The same S. Paul writing to the Corinthians sayth As we haue 1. Cor. 15. v. 49. borne the image of the earthly let vs also beare the image of the heauenly but the Image of earthly Adam we haue truly borne by the deadly impression of internall and hatefull sinne Cent. 3. c. 4. Column 48. therefore we must truly beare the figure of Christ by the beautifull stampe of internall and acceptable grace as Origen cyted by the Centurists doth plainely insinuate and the Apostle likewise confirmeth in his Epistle to the Ephesians Be renewed in the spirit of your mind and put on the new man which according to God is created in Iustice and holynes of Ephes 4. v. 24. truth behold we haue not the new man imputed vnto vs but we put him on vs formed and created not in signe and sanctification but in iustice and holynes of truth and that according to God Besides it is sayd We are buryed with him by ad Rom. 6. Baptisme to the end that as Christ did rise from death so we may walke in newnes of life Vpon which wordes S. Augustine auerreth Aug. in Enchir. cap. 52. That as in Christ there was a true resurrection so in vs there is a true iustification Whosoeuer then detracteth from the truth of our infused iustice detracteth from the verity of Christs resurrection and whosoeuer impayreth the perfection of this darkneth also the glory of that S. Chrysostome commenting vpon that passage of S. Paul aboue cyted You are washed you are sanctifyed you are â— ad Cor. 6. v. 11. iustifyed sayth He sheweth that you are not only made cleane but holy and iust Illuminated and made perfect sayth S. Clement of Alexandria Of old made new of humane diuine sayth S. Gregory Nazianzen Which are most euident testimonyes Clem. l. 1. Pedago cap. 6. Nazian ora in san bap for my purpose yet to leaue no place of tergiuersation to wrangling Sophisters I will further corroborate this chiefe and fundamentall article with other most cleare and irrefragable arguments 8. That grace and renouation is perfect entire and not the effect but the true cause of our iustification by the VVhitak l. 8. aduers Dutaeum very consent of our Aduersaryes which absolueth vs from sinne endueth vs with purity and holynes in the eyes of our Creatour engrafteth vs into Christ vniteth vs vnto God and giueth vs life in him maketh vs his adopted children entitleth vs to the right and purchaseth the inheritance of our eternall kingdome All this is wrought not by any other precedent cause but by that inherent Rom. â— v. 4. iustice or infused charity which God deriueth into our soules therefore that maketh vs truly righteous and iust before the Tribunall of his highnes First it cleanseth vs Ibid. v. 7. from our sins as S. Paul to the Romans defineth saying We are buryed togeather with Christ by Baptisme into death Rom. 8. v. 2. Tertul. l. de resur carn c. 46. Basil de spir san c. 15. Aug. l. 1. de nupt concup c. 22. Lib. de lib. arbit c. 14. 15. 16. de sprit liter 8. 17. What death but the death of sinne of which it immediatly followeth he that is dead is iustifyed from sinne to wit is released and absolued from sinne by the newnes of life wherin he resembleth the resurrection of Christ Againe The law of the spirit of life in Christ Iesus hath deliuered me from the law of sinne where Tertullian insteed of deliuered vseth the word manu misit hath set free like a bound man enfranchized and set at liberty by the benignity of his Maister S. Basil explicating the former place sayth The spirit infuseth liuely and reuiuing force recouering our soules from the death of sinne into a new life And S. Augustine the later writeth thus The law of the spirit of life in Christ hath dissolued the guilt of concupiscence procuring remission of all sinnes who doth also often testify that the law of the spirit of life is the grace of the new Testament written in our harts Secondly it doth not only expell the mists of sinne but garnisheth also our soules with the lustre of vertue as I haue already conuinced in my first encounter against M. Abbot which cannot be interpreted Ephes 1. v. 4. of signes of beauty grateful to men who pierce not into the closet of our soule nor behould the light and brightnes therof mentioned aboue Therefore it must Ioan. 15. 1. Cor. c. 12. v 26. needs be expounded of the purity splendour and holynes it displayeth before the face of God according to that of S. Paul He chosevs that we should be holy and immaculate in his sight in charity that is by meanes of his habituall charity harboured in our brests 9. Thirdly this inward renouation doth truely incorporate vs in the mysticall body of our Lord Sauiour Coloss 3. v. 13. Gal. 3. v. 17 Rom. 8. v. 11. Aug. de spir lit c. 29. Rom. 13. v. 13. 14. it engrafteth vs like liuely branches into him our true vine it maketh vs the body of Christ and members of member Doinge on sayth S. Paul to the Collossians the new man him that is renewed vnto knowledge according to the image of him that created him To the Galathians as many of you as are baptized in Christ haue put on Christ. And how haue yee put him on but as the same Apostle testifyeth By his spirit dwelling in you Wherof S. Augustine sayth By the spirit of Christ incorporated made a member of Christ euery one may inwardly affoarding increase accoÌ„plish works of iustice Besids that very word to put on Christ often vsed in holy Write doe on the armour of light doe yee on our Lord Iesus Christ according to the Hebrew * Indui haebraicâ— laâ—aâ— Isa 61. Chrys in 1. c. ad Gal. in c. 3. ad Rom. Cyril l. 9. in Genes Hieron ad Pamach Rom. 6. v. 10. 1. Cor. 6. v. 17. Ioan. 14. v. 23. 1 Cor. 3. v. 16. 17. 1. ep Ioan. c. 3 v. 24. 1. Ioan. 4. v. 16. 1. Ioan. 4. v. 17. Rom. 6. v. 11. Augu. de verbis Apostol ser 18. 28. l. de ciuit Dei c. 24. phrase and allusion to the long gownes of the Iewes signifyeth great plenty and aboundance of grace sanctity and iustice with which they that put on Christ are inwardly clad as it were with a rich and gorgeous robe which doth not only couer the nakednes but wholy adorneth the temple of our soules with heauenly rayes of incomparable vertues Therefore Isay calleth it The vestment of saluation the garment of iustice or coate of ioy as the 70. Interpreters or vestment Iesus as other translate it wherof read S. Chrysostome S. Cyrill S. Hierome 10. Fourthly by this inhabiting grace a true vnion is made a league is contracted betweene God and vs We liue to him Are one spirit with him
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
proposition is taught by the Apostle that we receaue by Christ more then we lost by Adam Aug. tom 3. de Gen. l. 6. c. 21. Aug. l. dâ— spir lit cap. 21. Iraen l. 3. c. 20 Cyril l. 1â— in Ioan. â— 25. and subscribed vnto by S. Augustine saying We receaue not the immortality of a spirituall body which man had not but we receaue Iustice from which by sinne man was fallen And in another place he affirmeth in the inward man renewed by the grace of Christ that iustice to be written which fault had cancelled By S. Irenaeus who teacheth that the SoÌ„ne of God was to this end incarnate that that which we had last lost in Adam of the Image and likeness of God we might recouer in Christ Iesus By S. Cyrill Patriarch of Alexandria the nature of man to be sanctifyed is to be reformed and renewed by participation of the spirit according to the first image that inuested with that first grace we may ouercome the raigning sinne adhering to diuine charity and wholy giuen to the study of vertue and so the law of the flesh being vanquished we may preserue inuiolable the beauty of the image imprinted in vs. 3. Doctour Abbot ouer-borne with the weight of this reason and poise of some of the former auctorityes Abbot â— 4. sect 13. fol. 431. plainely affirmeth that Christ came to restore the inherent Iustice we lost in Adam yet so as he beginneth but doth not perfect it as long as we continue in this life and therfore inherent Iustice is not such in any men heere as that therby he can be found iust in the sight of God Yes you cannot deny but that Adams iustice before his fall was such as it made him iust in the sight of God but these Fathers contest that we partake by the merits of Christ that iustice from which by sinne man was fallen that which fault had cancelled yea sayth M. Abbot we receaue the same not really but in hope Neither Abbot lol citato will this serue your turne for in hope we possesse the immortality of our bodyes of which notwithstanding S. Augustine affirmeth we receaue not the immortality of a spirituall body c. but receaue Iustice therfore we receaue this really and not only in hope as we do immortality Besides he testifyeth this iustice to be giuen when man is renewed by grace which not only the holy Scriptures but your selues also confesse to be really performed euen in this life S. Cyrill auoucheth the like with whome Irenaeus agreeth in such perspicuous tearmes as no shift can be deuised to expound them otherwise Andreas Vega vbi supra 4. The second reason insinuated by the fornamed Vega is that one and the same thing can neuer be both the efficient and formall cause of the same effect The Sunne for example cannot be the cause of heate and be the heat itselfe which is produced but the Iustice of Christ is the cause of our iustification and that by producing iustice in vs for of his fullnes we al partake more or lesse according to the measure of his donation Which cannot be meant of imputatiue iustice which without limitation or proportion of measure is equally referred to euery one therefore of inherent wherof Christs iustice being the efficient cannot be also the formall cause or if it be how is it also the free fauour and mercy of God as Protestants VVhitak in his answere to 8. reason of M. Campian fol. 228. likewise vnaduisedly teach How doth Whitaker auouch We acknowledge no other iustifying grace then the great and free mercy of God whereby he did elect and predestinate vs in Christ before all eternity vnto life euerlasting And yet he sayth a little after This obedience of Christ imputed vnto vs and apprehended by fayth is that righteousnes of ours which you enquire after Ibid. fol. 229. What Is the obededience of Christ all one with the mercy goodnes of God the humility of him that obeyeth with the greatnes of him who is obeyed Or do such diuers causes both worke the same formall effect I need not wonder at your ignorance in points of diuinity who are so little seene in the principles of Philosophy 5. The third reason is the diuine grace with which we are heere iustifyed vpon earth is the same which shal be heereafter crowned in heauen for the reward of glory is there proportioned to the small pittance of iustice or 2. Cor. 9. v. 6. great measure of grace which heere we obtaine He that soweth sparingly sparingly also shall reap and he that soweth in blessings of blessings also shall reape Now the haruest of celestiall iustice which we shall heereafter enioy is not imputatiue but such as shall inhere and beautify our soules therefore that which is heere either infused by God or which we purchase by our good workes is likewise in herent and dwelling in vs. 6. The fourth reason if by the iustice of Christapprehended and applyed vnto vs by fayth we be formally iust we should all equally participate the perfection of iustice one could not be more holy righteous and iust Ioan. 14. v. 2. Hiero. l. 2. aduers Iouin 1. Cor. 15. v. 41. 42. â—eild in his 3. booke of the Church c. 30. fol. 140. then another and consequently because according to the proportion of iustice the crown of glory is assigned there should be no distinction of glory no difference of reward in heauen contrary to that of Christ In the house of my Father there be many mansions of the Apostle One glory of the Sunne another glory of the stars for starre differeth from starre in glory so also the resurrection of the dead And wheras M. Feild auoucheth That from imputed righteousnes which is equall in all men no imparity of ioy can flow c. but from the imparity of inherent righteousnes it is that there are so different degrees of ioy glory found among the Saints of God that are in heauen he auoucheth two thinges which countenance our doctrine the one directly that our iustice is inherent the other coÌ„sequently that this inherent iustice is perfect entiere cleane from al impurity and wholy pleasing to God otherwise it could not deserue any reward at his handes it could not be renowned honoured nor yet admitted into that pure and immaculate kingdome into which no defiled thing can enter 7. Fiftly the Iustice with which baptized infants are endowed by the water of regeneration is not the extrinsecal Iustice of Christ apprehended by an act of fayth which sucklings depriued of reason cannot haue but they are iustifyed as M. Feild with vs auerreth and striueth to wrest the meaning of Luther with the habits or potentiall habilityes of Fayth Hope and Charity but according to S. Augustine Feild in his 3. booke of the Church c. 44. Aug. l. 1. de peccat merit c. 9. God giueth to the faythfull the most secret grace of
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
haue giuen him to will and to runne if contemning his vocation he had not become reprobate Iudas was 〈…〉 reprobate Origen notwithstanding Orig. l. 8. in ep ad Rom. Chrysost hom 16. in cap. 9. ad Rom. Chrysost hom 4 de laâ—d Paul ad fin Concil Arâ—usican â—ap 25. writeth of him that it was in his power if he wold to haue equalled in sanctitie S. Peter and S. Iohn Pharao was a reprobate of whome S. Chrysostome auerreth that God did what lay in him to saue him who if he were not saued the whole fault was his owne He also teacheth that euery one if he endeauour may arriue to the holines and perfection of S. Paul To which effect it is defined by the Arausican Councell that all the baptized Christ ayding and cooperating with them are able if they will labour faithfully and ought to fullfil the things that appeartaine to saluatioÌ„ 5. In like mannerâ— that the Predestinate may forfeit their saluation loose their grace and be damned we need not seeke any other proof then the testimonies of holy Writ For S. Paul an elect witnesseth of his owne person I chastise my body and bring it into seruitude least perhapes when I haue preached to others my selfe become a reprobate 1. Cor. 9. 27. Sap. 4. 11. Eccles c. 31. 10. Apocalyps 3. 11. 2. Pet. 1. 10. VVhitak cont 2. q. 6. cap. 3. Fulk in c. 6. ad Roman sect 2. 5. Of another it is testified he was taken away least malice might change his vnderstanding and fiction begiule his soule therfore he might haue bin altered and deceiued if he had not bin preuented by God Of a third it is said He could haue transgressed and transgressed not haue done euill and did not 〈◊〉 Iohn in the Apocalyps exhorteth the predestinate to perscuere coÌ„stant least they be frustrated of their hope Behold I come quickly hold that thou hast that no man receaue thy crowne And S. Peter Wherfore my brethren rather endeauour that by ' good works you may make sure your vocation and election But these thinges haue bin sufficiently proued heertofore in the 24. and 25. controuersies 6. The eight heresy falsly supposeth that Predestination according to the whole chaine and lincke of euery effect which followeth theron is altogether of God in so much as neither our iustification saluation nor any execution of his will in this kind dependeth of the sacraments of the Church or of our good Works as their instrumentall or meritorious causes but of Gods election as Whitaker auerreth of his promises and Christs merits And Fulke Neither Baptisme nor any works of Christian religion cause iustification but Baptisme is a seale good workes fruites therof Again the Elect work willingly to their saluation c. but they do not therby deserue their saluation for saluation dependeth vpon their election Howbeit the holy ghost in his sacred Word directly teacheth that by Baptisme and other Sacraments we are truly a Marc. vlt. v. 16. saued b Tit. 3. 5. regenerate c Ioa. 3. 5. new borne d Tit. 3. 7. iustified e 1. Corin. 10. 17. incorporated to Christ f Ioan. 6. 56. made one with him he with vs. That by g Act. 8. 18. theÌ„we receaue the holy Ghost h Act. 2. 38. obteine remission of our sinnes i 2. ad Tim. 1. 6. inhereÌ„t grace k Ioan. 3. 5. entrance to the kingdome of heauen l Tit. 3. 7. Aug. in ps 7â— are made heires of euerlasting life Therfore they are true causes of our iustice and instruments of our saluation To which Saint Augustine subscribeth setting downe the differeÌ„ce betwixt the sacrameÌ„ts of the old law and of the new in these words Some sacraments there are that giue saluation others that promise a Sauiour The Sacraments of the new Testament giue saluation the sacraments of the old Testament Gregor l. 6. c. 3. in prim Regum promised a Sauiour And S. Gregory Outwardly we receaue the sacraments that we may be inwardly replenished with the grace of the holy ghost 7. Likewise the execution of Gods predestination is often furthered and effected by the prayers of Saints or other holy men vpon earth as S. Augustine testifieth If Stephen had not prayed the Church had not enioyed Paul Besids Perchance there are some heere predestinate to be graunted by our prayers Moreouer he exhorteth vs to correct all sorts of Aug. ser 1. de sanct Aug. de bon perf 2. Timoth. 2. 10. 1. Timoth. 4. v. vlt. 2. Pet. 1. 10. 1. Corinth 9. Ther shold be noe iudgenunt at all sayth S. Augustin if men sinned by the will of God Aug. tom 7. ad artic sibi falso impositos artic 10. sinners because correction is a meane that the predestinate may obteine their designed glory The same is also taught by S. Gregory Prosper and others and is grounded on these words of Scripture I susteine all things for the elect that they also may obteine the saluation which is in Christ Iesus with heauenly glory For this doing thou shalt saue thy selfe others By good works make sure your vocation and election So runne that you may comprehend Therfore by running we do comprehend by running we winne the goale of eternall felicity Or if we do not if saluation dependeth of gods election and not of our good endeauous damnation dependeth in like sort of his reprobation and not of our misdeeds the doome pronounced by God against the accursed in the latter day is not for their sinnes as the causes of their perdition but the true cause therof is the will of God his eternalll will which in Protestants conceit vndeseruedly reiecteth and abandoneth them Let the Scriptures theÌ„ be false the generall iudgment peruerse the bookes of conscience brought foorth in vaine their euidences reiected the sentence of our iudge reuersed and called back by you as not deliuering the right cause of mans eternall torments in brief let heauen and earth faile and your phrensies only take place 8. The ninth heresy which springeth from that bastard Fulk in ca. 3. ad Rom. sect 4. root of making God the authour of mans destructioÌ„ setteth abroach the contrary wills which M. Fulke assigneth to God to wit his reuealed and secret will For either he supposeth they are two distinct wills allowing that sacrilegious disunion and diuorcement of affection in our true soueraigne God which Tullie disalloweth as the roote Tull. l. 2. de nat Deorum of dissention euen in his false and heathenish Gods and as he distinguisheth his will so he must deuide the vnity of his nature he must needs confesse one God abhorring sinnes the other approuing them with the viperous Manichees Or doth he meane there is but one wil which as reuealed detesteth sinne as secret and hidden liketh well of it then let him tel me how he liketh or decreeth those thinges with his secret purpose which he hath openly forbidden by