free gift giuen by grace bestowed of mercy in regard of the benefite of reconciliation or first iustice most freely and mercifully communicated vnto vs yet being iustified encouraged to worke and promised to be accordingly rewarded it Aug. tra 3. in euang Ioan. 〈◊〉 debituÌ„ flagitatiam debitum exigit is then not only a gifte but a true price recompense or payment due vnto vs by diuine conuenant or bargaine In which sort S. Augustine often interpreteth the former savings and teacheth that euerlaging blisse is a reward to iustice a grace fauour vnto man that is a grace to man endewed only with his naturall qualities a reward to him renewed iustified and diligently labouring with Gods assistance a grace to the infidell a debt to the faithfull a grace to Saul a blasphemer a debt to him a beleeuer as the same S. Augustine in another place largely declareth adioyning these words Hearken how Paul asketh a debt or aâ— due who first receaued grace not due c. There remaineth to me a crowne of iustice now he craueth a debt now he exacteth a debt So heauen is our inheritance as we are the adopted children of God and coheires of Christ our Crowne as we fight and conquere the assaults of the diuell our hire wages and day-peny also as we are workers and collabourers with Christ in the vineyard of his Father For albeit terrene and worldly patrimonies are by succession without labour or desert often deuolued to vnworthy inheritours to vngracious childreÌ„ sometime rashly without iudgment euen against the will of their parentes yet our Basil he â—â— iâ— Hexametr Tua aliqua ex partâ— est gratia quare merito ingrediâ—ris coronatus pronounciere nihil indignus qui mercedem insumptae operae deo repignoraÌ„t â—ecipias heauenly inheritance is neuer graunted infantes only excepted but to such as deserue it to such dutifull and obedient children as by their labours merits and vertuous demeanour are made worthy of that celestial Kingdome 6. All which is cleerely testified and profoundly taught by that graue learned and auncient doctour of the greeke Church S. Basil the great Grace sayth he is thine after some sort by which thou shalt deseruedly enter crowned For if thy creatour had giuen thee all before hand by what fauour should the gates of the heauenly kingdome be opened vnto thee meriting nothing But now something he hath bestowed some thing he hath left to be accomplished that when thou hast in thy self brought it to perfection thou mayest be pronounced no whit vnworthy to receaue the reward of thy imployed labour God redeeming his pledge As many wordes so many euidences doth he bring to witnesse for vs for grace is not so free a gift but that it is some way ours To wit by our working and cooperation with it 2. We are nothing vnworthy but we deseruedly enter crowned into our most happy inheritance 3. God giueth not all but leaueth some thing for vs to be done holpen by his grace 4. When we haue persued that in our selues we receaue the reward not of Gods promise not of Christs merits noâ— of our saith only but of our imployed labour and paynes 5. The reward of glory is not a meere donatiue but a iust redemption by with God redeemeth his formerly pledged and engaged grace Nothing can be spoken more excellently nothing writteÌ„ more vnanswerablely for our aduersaries conuiction if conuicted they would yeald ad Rom. 8. v. 18. M. Abbot c. 5. sect 9. fol. 6â—7 668. Aug. l dâ— gra lib. arbit c. 7. 7. But M. Abbot ashamed to yield obiecteth againe out of S. Paul The afflictions of this time are not worthy of the glory to come that shal be reuealed vpon vs. Then he alleadgeth the like sayinges of many Fathers to proue that our tribulations merit not the glory of heauen I answere they haue not any merite in themselues according to their naturall valew worthy of the guerdon prepared for vs After which manner S. Augustine S. Basil S. Gregory S. Bernard and the rest exclude the recompense of our merites S. Augustine expresly sayth God crowneth not thy merits but as his giftes Howbeit the Apostle discourseth of our tribulations as they are sprinckled with grace and proceed from the iustified yet doth not say as Protestantes corruptly translate they are not worthy of the glory but are not condigne to the glory to come that shal be reuealed in vs that is they haue no condigne equality because our passions are momentary our felicity eternall these small tolerable and measured forth according to our weaknes that infinitely great immense and heaped vp beyond all measure and so of no account in comparison of it as a moment is nothing paralelled with eternity yet if they had not some true proportion of merite the Apostle would not say as he plainly doth that our tribulation which presently is momentay and light worketh aboue measure exceedingly an eternall weight of glory in vs. The short and temporall 2. ad Corin. 4. v. â—7 pleasures which the reprobate take in sinning are not comparable to the euerlasting tormentes they endure in hell yet they truly merit deserue their damnation The very heroicall and most excellent actions of our Sauiour Christ his bitter passions were not equall to the preheminence of glory he receaueth in heauen and yet no Protestant will deny them to haue beene of infinite merit both to himselfe and vs because of the dignity of his person Therefore notwithstanding our afflictions neyther in length of time nor extremity of paine be answerable to the excessiue ioyes reserued for vs yet they be truly meritorious of themselues by reason of the worthy streames of grace and diuine dignity of supernaturall life from whence they flow For this cause it is true which M. Abbot diligently obserueth out of the Fathers That God vouchsafeth to giue vs aboue our merites Aboue them Abbot in his defence c. 5. sect 13. fol. 683. Abbot in the same place fol. 669. FulgeÌ„ ad Mon. l. â— Bern. in aununt sect 1. Bernard l. de gra lib. arbit propefineÌ„ Fulgen. in prol lib. ad Mon. Redde quod promifisti quia fecimus quod iussisti Aug. ser 16. de ver Apost Aug. l. â— Confess c. 9. in fine we graunt in magnificence of payment yet according to them also in some proportion of reward as the Emperour liberally dispenseth by the rules of distributiue iustice the spoyles taken in warre vnto his souldiours answerable to the exployts of euery man yet aboue the rate of their desertes But he insisteth further partly out of S. Fulgentius and partly out of S. Bernard That Gods reward doth so incomparably exceed all the merite and worke of man aâ— that eternall life is not due thereunto by right neyther should God do any wrong if he did not giue it Which is easily solued that it is not due vnto vs by absolute right independant of all precedent mercy and
senteÌ„ce is or ought to be guided therfore not the Iudge himselfe that pronounceth sentence For in all Courts Common-wealths or publique Tribunals besides the written Law or outward euidence by which verdict is giuen some speaking-Iudge or other Magistrate is requisite who as the liuely rule or square of Iustice to vse Aristotles words ought to expound and deliuer the true meaning of the law so much more in the Church of God which is a Kingdom a Citty a Campe well ordred Arist l. 5. Etb. l. 4. Polit. Plat. l. de repub de lege Read Philo Iud. l. de legat ad CaiuÌ„ prope finem the like must needs be graunted especially seeing Plato writeth That good Gouernours are more to be regarded accounted of then good lawes because a good law without a good Iudge which may execute it is a dead law but a good Iudge without a written law is both to himselfe and others a liuely law The reason heereof is manifest because it belongeth to the Iudge who may decide and end debates 1. To heare vnderstand and compare togeather the arguments of the parties in strife 2. By explayning the true sense and meaning of the law to deliuer a definitiue sentence agreable therunto 3. To compell and inforce the contentious to accept and obey his censure But this neyther Scripture nor any written law can performe Therefore some other intelligent authenticall publike Arbiter is likewise necessary 5. M. Whitaker our Protestant-writer and Hunnius a Lutheran Doctor both agree That the holy Ghost as speaking VVhitak cont 1. q. 5. cap. 8. Hunnius in act Col. Ratis sâ—sâ— 9. in Scripture or the voice of God as vttered therin is this publike and soueraygne Iudge Very vainely very idly The voyce of God as speaking in Scripture is no way distinguished from the Scripture no more then the commaundement of the King promulgated in his law is any way different from the law Therfore as besides the King speaking in his law eyther himselfe speaking in a more liuely manner or some other Iudge is requisite to satisfy the doubts which arise of the law so besids the holy Ghost speaking precisely by Scripture eyther himselfe speaking in a more distinct and publicke fashion or some other infallible Iudge is necessary to end the controuersies which arise Hunnius ibidem Reyn. c. 2. diuis 2. p. 63. 64. out of Scripture Hunnius addeth That the Scripture it selfe or the voyce of God deliuered by learned Ministers and expounders of the word By them sayth Reynoldes who haue in vnder Christ committed vnto them is at least a sufficient and competent Iudge As vainely as idly as before 6. For who are they to whom Christ hath giuen this commissioÌ„ of Iudgmet They are as M Reynolds subnecteth Reyn. loâ—o citato of two sorts The one priuate the other publike Priuate all the faythfull and Spirituall Publike the assemblies of Pastours and Elders Of these I reason thus Eyther he alloweth both or one of these sortes supreme soueraigne infallible authority to decide debates and expound the word without further appeale and so admitteth another Iudge besids Scripture or he assigneth them not the Soueraignty of Iudgment as himselfe and all other Protestants define but the ministery of interpreting the written will and sentence of the Iudge And so maketh the Church a maymed wauoring imperfect Common-wealth without any iudiciall visible and publike Tribunall without any profitable meanes of setling peace in tyme of discord For seeing these Ministers neyther in priuate nor publike are as they confesse so assisted alwayes by the holy Ghost but that they may being men subiect to errour sometymes propound their owne dreames insteed of Gods vndoubted truthes who shall determine whether the voyce of Christ or sentence of our Iudge be truly deliuered by them or no a Rein. c. 2. diuis â— pag. 64. The written will or letter of Scripture It cannot speake or declare her Iudgment b VVhitaker cont 5. q. 5. c. 9. 13. The diligent Reader and conferrer of places He may both read conferre amisse c Hunn in act Col. Ratis ses 9 The pious Magistrate and executioner of Iustice May not he both execute and commaund an errour d Sutclif in his answere to the sixth c. of his Suruey A Generall Councell proceding according to Gods word And who shall iudge when it proceedeth according to his word The parties who contend and stand in debate Then they must be plaintiffs and Iudges both And whilest ech of them swayeth on his owne side what end of strife What decision of truth Such as Lawyers such as Attournyes make in behalf of their clients who would neuer end their Plea vnlesse some vmpire were appointed to arbitrate the cause Now to go forward 7. The Iudge of Controuersyes ought to be infallible because it must breed a certaine and infallible assurance as M. Whitaker agreeth with vs in doubts of VVhitak cont 1 q. 5. cap. 8. â— 3. c. 11. fayth but albeit the Scriptures be so in themselues yet in respect of vs they are fallible they may be erroneously printed corruptly translated falsly suborned not well expounded not rightly vnderstood And although the voice and doctrine of the Church may be somety me fallible in respect of vs as one obiected against this argument An obiectioÌ„ made against the Church solued because a particular pastour may deliuer vnto the people his own phantasies for the Churches decrees he may perswade them and they may giue credit vnto him that his priuat assertions are the generall and Catholike doctrines that they were taught by the auncient church and that many miracles haue bin wrought in confirmatioÌ„ of them yet here is a notable disparity between this and that fallibility for this proceedeth not from the repaire to our iudge either true or so taken but from a falsifier and wrong relatour of the iudges sentence that immediatly commeth from appealing to their true reputed iudge This happeneth to the ignorant only or Catecumens who begin to belieue to others the Catholike tenent in necessary poynts is so generally known as they cannot be deluded That to the learned also and most expect in matters of religion for such they are who often misconster wrongfully expound the holy scriptures This may easily be discouered and auoided by conference with other pastours by perusing the Churches decrees or hearing the oracle of her voice which can manifestly explaine herself and disproue those forged relations That can hardly be espied more hardly be auoyded because priuat interpreters by conferring reasoning and disputing the case without submission to the Church are often tymes more confirmed strengthned in their erroneous expositions neither can the Scripture open her own meaning and condemne their false constructions Our danger therfore of being deceaned is litle or nothing to be feared their 's very pernicious and irremediable 8. The Iudge of Controuersies
Gods present grace and eternall fauour And who I pray hath this feruent fayth He that imbraceth the reformed Ghospell O rounds O circles Are you not ashamed stil to trace this endles Labyrinth Calu. in argumento Epist l. â— Inst c. 8. anno 1554. Luther in prolog Epist. Rogers in his book to the Kings Maiesty I desire to know how I might belieue aright how I might be sure to heare my shepheards voyce and you at length resolue me if I be a sheep of your fold and belieue as you do I shall belieue aright and be sure to heare his voyce A feat of Sophistry tooto common amongst you yet such a feat as with slender skill may be defeated 14. Caluin your Ring-leader approued and partly broached your reformed Ghospell he was a sheep of Christ who reading the epistle of S. Paul to the Hebrewes the epistle of S. Iames heard in them the voyce of Christ the voyce of God And Luther your fore-father what was he a goat of Sathan who perusing the same epistles heard no such voice nothing but dry and dusty stuffe nothing worthy an Apostolicall spirit Our English Protestants are sheep of Christ who reuerence the whole vulgar translation of their Bible as the pure word of God The Millenary Plaintiffes what are they All goats of Sathan who lament therein many false corruptions in matters of fayth as M. Rogers testifyeth in his booke dedicated to this Maiesty Not to speake of the Precisians the Protestants among themselues are all no doubt sheep of Christ How heare they then the voice of their Pastour One in this sort another in that quite opposite to the former One heareth Christ a Biâ—â—on in his suruey of Christs sufferings pa. 650. 651. c. descended into hell another He b Vviâ—let in his book intituled Lymbomasâ—ix descended not One The c Field l. 1. of the Church Church to be alwayes visible another sometymes d VVillet in his Synopfis p. 48. all protestants generally inuisible One gathereth out of Gods words two e Melancâ—hon in lo. commun Sacraments another f Caluin l. 4. inst c. 19. Tree another g Melancth in locis editis an 36. an 52. foure c. One affirmeth The Sacraments do not only signify but h â—ilsoÌ„ in his book of Christ subiection 4. p. pag 51. conferre grace another condemneth i Fulke against purgâ—tor p. 35. Sparks in his answere to M. Iohn Aâ—bins p. â—46 the same as Popish What Is the voice of Christ repugnaÌ„t to it self c. Or are some Protestants also goats of Sathan Or is it true the sheep of Christ do not certainly heare their shep-heards voyce 15. Moreouer the sheep of Christ are of two sortes some are sheep by present grace others by eternall election of neither of these can your maxime be verifyed Not of the first For if they only know their Pastours voyce woe be to all Infidels woe to all notorious and obstinate sinners in vaine are they perswaded and preached vnto Woe had it beene to S. Matthew to S. Mary Magdalen and thousands of Saintes who once depriued of preseÌ„t grace could neuer haue heard their shepheards cal Happy the Reprobate in respect of them who being often sheep by present grace might perfectly know and easily stoop to theâ—â—â—aisters lure Not of the second kind of sheep because S. Augustine a Manichâ—e S. Paul a persecutour euen then â—â—re sheep of Christ by eternall election euen then they studyed and examined the text of Scripture euen then they were both infused with the inward perswasion and spirit of Protestants that they followed their Pastour and obeyed his precepts yet were both deceaued by the voice of a stranger You answere they could not be finally deceaued They heare the true voice of their spouse sayth M. Sparkes at one tyme or another At one tyme or another And who hath reuealed vnto you that this is the tyme of your vocation Imagine you be as they were Gods chosen sheep may you not now be bewitched with some deceitfull charme May not your dreames seeme his Oracles And may you not as God graunt you may be heereafter vncharmed and lament with S. Augustine My errour was my God and the siction Aug l. 4. confes cap. 7. of my braines the voice of my shepheard 16. Againe if this second sort only of elected sheep are vndoubtedly grounded in the true knowledge of holy writ none according to you can be infallibly instructed in necessary points of fayth vntill God admit him as S. Paul sayth to the Counsell of his inscrutable iudgments vntill Rom. 11. v. 3â— he shew his name engrossed in the booke of Liâ—e Which because you ordinarily hold impossible to be belieued without your Solifidian and all-working fayth fayth requireth election and election presupposeth faith And seeing the one can neuer be obtayned without assurance of the other you may search long inough before you can attaine to either 17. What construction then quoth Whitaker will you make of those wordes My sheep heare my voyce Of those The spirituall man iudgeth all thinges I answere that Vvhitaker locis ciâ—â—tis the sheep of Christ heare his voice not at all tymes not when they list but how and when it pleaseth God Sometyme by secret inspiration other while by outwaâ—d hearing or reading his word yet so as they haue neuer infallible certitude heerof but when it is confirmed by extraordinary reuelation or by the publike Iudgment approbation of the Church by whose authority the spirituall man iudgeth all thinges Or he may be sayd to Vvhitaker cont 1. q. 5. c. 8. Rein c. 2. diuis 2. Act. 17. v. 1â— 1. Ioan. 2. v. 27. iudge all thinges not infallibly but prudently and discreetly as the testimony of his conscience and instinct of the holy Ghost shall teach and perswade him Whitaker and Reynoldes againe The men of Beroea are commended for trying the doctrine of S. Paul by the iudgment of Scripture It is written You haue no need that any man teach you but as his vnction teacheth you of all things Lastly All are sayd to be taught of God I answere The men of Beroea or as some say of Thessalonica which were the more noble and wiser sort Esay 54. v. 3. Iohn 6. v. 4â— Vvhitaker ibidâ—m q. 3. ca. â—â— either belieued not before as many hold and then they tooke a iudicious prudent course in searching the places S. Paul alleadged to procure as the Deuines require arguments of credibility whereby they might be induced maturely to imbrace the truth he deliuered which S. Paâ—l no doubt exhorted them vnto And in like case hauing produced testimonyes out of the Sybills Hystapsis against See Lorinê° vpon this place of the Actes and Stapleâ—on in Antidoto â—â—â—n â— strom â— 1. the Gentills he counsaileth them as S. Clemens Alexandrinus testifyeth to read and consider the allegations how strongly they concluded
sayth before he adore it That body sayth S. Chrysostome we adore on the Altar which the Sages did in the Cribbe All impregnable proofes of our Reall Presence as pregnant reproofes of M. Bilsons forgery Yet some thing he must say because he will not yield And to S. Augustine he answereth That he taketh adoring for eating because eating is belieuing As if S. Augustine had foolishly said No man eateth before he eateth or belieueth before he belieueth A like miserable shift is he faine to vse to auoid S. Ambrose S. Chrysostome and S. Gregory Nazianzen as all may see who haue leasure to peruse them 20. I will not heere offend my Reader with the filth of Caluins Sutclifâ— and Sparks reuiling quil who defame vs Calu. l. 4. instit c. 17 Sutclife in his Suruey cap. 8. Sparks in his answer to M. Iohn Albins p. 219. 220. Sap. â— v. â—1 with the Antichristian heresy of the Valentinians Manichies Eutychians and Marcionits as though we denyed with them the solidity and other properties of Christs naturall body which all men know to be a most shameles calumny Awake then awake you beguiled soules and vncharme your harts of these dangerous enchantments you that are bewitched with the tounges and pens not of one venemous Sparke but of many vile CaluÌ„niators Awake I beseech you in the behalfe of God and your owne eternall good Remember the words of King Salomon The mouth which rageth with lyes killeth the soule It ruineth the soule of the detractor and soules of those that listen vnto him Remember that these slanderous speaches chase you from the table of God from the food of Angels feast of heauen They depriue you of your daintyest repast of your cheifest banquet of the pledge of your saluation of Ioan. 6. v. 53. the medicine of immortality of the tree of life of which our Sauiour sayth Vnlesse you eate the flesh of the sonne of man and drinke his bloud you shall haue no life in you THE FOVRTH CONTROVERSY WHEREIN â—s vpholden the Sacrifice of the Masse against D. Bilson D. Reynolds and D. Sparkes CHAP. I. IT is a foule yet common fault of our Aduersaries when they espie the names and words of holy Write to bewray their errours they cauill as in the precedent Chapter about the seÌ„se meaning and construction of them when the meaning and thing questioned is playne and vnauoidable they contend at least for the precise words tearmes and names themselues as for the name Purgatory the name Transubstantiation c. and M. Bilson in this present Controuersy striueth much for the Bils 4. paâ— pag. 70â— name Sacrifice demanding Where it is expressed by the Apostle in playne words others for the name Masse To whom we reply as S. Augustine did to Pascenâ—ius the Arrian Nothing Aug. â—p 174. is more contentious then to quarell about the name when the thing it selfe is apparantly knowne We grant that as the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was first defined by the Councell of Nice against Arrius the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the CouÌ„cell of Ephesus against Nestorius so the name Sacrifice the name Masse hath byn frequently vsed by the ancient Fathers The Scripture indeed mentioneth not the wordss but the sense and meaning of them it fully conteineth Yea Christian Religion necessarily requireth some externall Sacrifice our duty to God exacteth it the very instinct of nature teacheth it against all which our aduersaries make warre when they labour to impugne this holy mystery 2. If we suruey forraine Countries and search the customes of all ages past we can neuer find any nation so barbarous any people at all as Plato noteth so rude and Plato de leg dial â—0 sauage who with vowes victimes and outward Sacrifices haue not acknowledged the soueraignty of some God or other For which Plutarch aduersus Coloâ— cause Plutarch sayth If you passe ouer all the world you may find Citties without wales Characters Kings c. without Riches Coyne Schooles and Theaters but a towne without Temples and Gods to whom Sacrifices are offered you shall neuer find Neyther could this continued practise and generall agrement Tul. l. 1. Tuscu q. of all nations which Tully calleth The voyce of nature proceed from any other fountaine then the secret worke and instinct of God All people as Xenophon obserueth could neuer meete by common consent to agree Xenoph. de dict fact Socrat 4. in this point or if they did meete could they impart their minds or being of diuers languages vnderstand one another We must needs therfore conclude with him in the like case that it floweth from the cheife cause and authour Aug. epist 49 ad Deo gra quaest 3. of nature And with S. Augustine That this is not to be blamed in the rites of Pagans that they builded Temples ordined Priests offered Sacrifice but that these were exhibited to Idols and Diuels that was to be condemned Wherfore except our Auersaries after such plenty of grace will wholy extinguish in vs the liuely sparks and fruits of nature we caÌ„not but allow some outward oblation in honour of God 3. Againe the act it selfe of Sacrificing in which by the change and * Note that the body of Christ is consumed according to his sacramentall manner of beeing which sufficeth the nature of an vnbloudy Sacrifice Aug. l. 10 de ciuit Dei cap. 4. consumption of some sensible Host by a lawfull Minister with solemne rite consecrated to God we make protestation of our dependancy seruice and submission vnto him the supreme and soueraigne gouernour and moderatour of all things is so proper and peculiar to the highest Maiesty that whereas the Religious worship of adoration prayer kneeling lifting vp hands haue byn often challenged and attributed to men to Amon Assuerus Nabuchodonozor and the like Yet the diuine worship of Sacrifice as S. Augustine witnesseth No man liuing euen presumed to say it was due to any but only to the true or supposed God So that to despoile him with M. Reynolds of this externall homage soly principally allotted vnto him is to robbe him of his especiall right dignity and preheminency it is to make vs Christians who aboue all nations are most obliged vnto our Lord aboue all others by denying him his chiefest honour to remaine most vngratefull 4. Moreouer euery Religion euery law and gouernment of Gods Church is so inwardly linked with some outward forme of Priesthood with some visible manner of Gen. 4. v. 4. 8. 20. 14. 18. Exod. 12. Num. 28. Leuit. 4. Cyp. de coena Dom. Bils 4 par pag. 699. Reyn. c. 8. diuis 4. Sacrifice as they can neyther stand flourish or perseuere without them In the law of Nature there were the Sacrifices of Abel Noe Melchisedech c. In the law written diuers prescribed by Almighty God In the law of grace what Sacrifice grant you by which it standeth in which it consisteth by
improperly but properly called Sacerdotes sacrifycing Priests And S. Paul teacheth That euery Priest or Bishop is ordained to offer Gifts and Sacrifices To conclude then wheras M. Reynoldes himselfe is faine to yeild That these thinges are linked by nature in relation and mutuall dependance as I may say one of the other the Altar the Sacrifice and the Sacrifycers seeing I haue already proued that we haue true and reall Altars true and proper Priests he cannot deny vs without open shame and contradiction a true reall and proper Sacrifice 12. If we looke into the old Law we shall find that King Dauid in the feruour of his Propheticall spirit speaketh of Christ Thou art a Priest for euer according to the order of Melchisedech which S. Paul often repeateth But what was the order of Melchisedechs Priest-hood Wherein was he a figure and type of Christ M. Bilson recounteth certaine prerogatiues S. Paul mentioneth yet no priuiledge no act of Priest-hood no signe or shew of Sacrifice properly belonging to any Priest But S. Cyprian and Primasius wisely tell vs That the singularity of his order consisted in offering not the bloud of brute beasts but Bread Wine As the holy Ghost also in Genesis witnesseth Melchisedech King of Salem brought forth bread and wine for he was the Priest of the most high Or and he was the Priest of the most high agreeable to the Greeke and Hebrew copyes where both the causall coniunction for as Copulatiue and of necessity inforce that he brought forth bread and wine as a Priest to offer them vnto God And therein the Fathers affirme against M. Bilson That he figured and resembled our Sauiours oblation of the holy Eucharist S. Clemens of Alexandria S. Ambrose S. Cyprian S. Augustine Isidorus S. Hierome cyting to the same purpose many others S. Cyprians words are these Our Lord Iesus Christ offered a sacrifice to God the Father Chrys hom 60. ad pop Nos ministrorum tenemus locum qui verò sanctificat ea immutat ipse est Arno. in Psal 109. Lact. l. 4. Inst ca. 14. Prima in com cap. 5. ep ad Heb. Epiph. haer 55. Aug. in Psal 109. ep 95. ad Inno. l. â— con ad le prophe c. 20. Oecum in cap. 5. ad Hebr. and offered the same that Melchisedech did that is Bread Wine to wit his Body and bloud 13. Moreouer Christ is not only called a Priest according to the peculiar ranke of Melchisedech and therfore must offer a peculiar Sacrifice proper to his order and different from others but he is tearmed also in this kind a Priest for euer So that heerein he continueth both the dignity and function of his eternall Priest-hood because heere by his commandment by his authority by his speciall concurrence with the Priests Prelats of his Church he incessantly offereth vnto his Father his owne body bloud vnder the forms of Melchisedechs Sacrifice For as in the administration of other Sacraments he is the chiefe and principall Agent when we baptize Ipse est qui bapâ—zat He is he that bapâ—izeth sayth S. Iohn when we ordaine or consecrate Priests he is he who consecrateth them In like manner when we celebrate Masse he is he who inuisibly celebrateth he is the chiefe high-priest and we his Ministers he the true and supreme Bishop and we the Suffragans or Substitutes who supply his roome We may then vndoubtedly inferre with Arnobius Lactantius Primasius Epiphanius S. Augustine That the eternity of Christs Priest-hood according to the singuler order of Melchisedech still perseuereth in the true Oblation of his body and bloud made at the Altar and offered now in al parts of the world And if we examine the learned Protestant what els can he assigne in which Christ doth exercise at this tyme the proper act of his neuer ending Priest-hood The Sacrifice of the Crosse That remayneth not and in respect of that Oblation and Host once offered as Oecumenius noteth he cannot be called a Priest for euer The prayer and intercession he maketh for vs aboue But this is not any peculiar and proper act of Priest-hood much lesse of any determinate and particuler order The vertue and efficacy of his bloudy Sacrifice which he still offereth and representeth to his Father But if this euerlasting effect disappoint the new Law of all proper Sacrifices it should by the same reason haue frustrated Act. 4. v. 12. the old For there is no other name vnder heauen giuen to men in which we ought to be saued No other vertue by which our forefathers were sanctifyed then the death of Christ Againe this representation which our Sauiour maketh of his Passion in the sight of his Father is no such Sacrifice whereby he may either chalenge the name or reserue the office of an euerlasting Priest Or if it be any such besides that you applaud the Reall Sacrifice in heauen which in earth you detest seeing this is only exercised among Angels aboue and no act of Priesthood perseuereth amongst men no kingdome of Christs Church no CoÌ„mon-wealth of his people no law of Christianity now flourisheth vpon earth but is vtterly disanulled extinguished and altogeather translated to the Court of heauen according to that of S. Paul Priesthood being translated Heb 7. v. 12. it is necessary also a translation of the Law be made 14. Now if Christian harts can neuer subscribe to these impietyes if we must of necessity graunt that God hath euer some Church some inheritance some chosen Isa 19. v. 21. Prou. 9. 1. Dan. 11. v. 31. Psalm 17. 16. Hier. in Psalm 71. people vpon earth we must needs allow some visible outward proper law by which as his peculiar flock they appertaine vnto him and are combined in mutuall fellowship and society togeather If a Law a Priesthood if a Priesthood a Sacrifice if a Sacrifice what other then this which Isay foresaw The Aegyptians shall know their Lord in that day and worship him in Hosts and guifts c. And there shal be the Altar of our Lord in the midst of Aegypt SalomoÌ„ shaddowed Wisedome hath built an house imolated rictimes mingled wine c. Daniel mentioned calling it the Dayly Sacrifice which Antichrist shall deface and abrogate at least in publike King Dauid specifyed There shal be a sirmament in the earth vpon the tops of Mountaines Where S. Hierome expoundeth Firmament Memorable wheat The Caldaicall translation Supersubstantiall bread The learned Hebricians commonly interprete Placentam tritici A * The Hebrew word Pissathbar signifyeth a Cake of wheat as Reuelinus sayth Cake of wheate substantiall Bread or a sacrifice of Bread So Rabbi Salomon There shall be a Cake of wheat in the earth in the Rab. Saloin â—sa 72. Rab. Achilas in â—undeÌ„ locum Rab. Iona. l. col in Psal 72. Read Gal. l. 10. de area cap. 4. 5. 6. 7. Mal. 1. v. 11. Reyn. c. 8. diuis 4. Bils 4. par pag. 695. Alan de
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
obiections to the contrary answered against Doctour Whitaker Doctour Field and Maister Abbot pag. 20. The Seauenteenth Controuersy DEmonstrateth that our Iustice is inherent in vs and not imputed only against Doctour Whitaker Doctour Fulke and Doctour Abbot pag. 38. The second Chapter of this Controuersy IN which the former doctrine is confirmed by more reasons authorities and other obiections of our aduersaries refuted pag. 54. The Eighteenth Controuersy IN which it is proued that Fayth Hope Feare Loue Sorrow c. precede as dispositions to Iustification in such as are arriued to the vse of Reason against D. Fulke and Maister Abbot pag. 69. The Nineteenth Controuersy DEclareth how faith alone doth not iustify against D. Whitaker D. Field D. Abbot and all Sectaries pag. 83. The Twentith Controuersy IN which it is concluded that our Iustification consisteth in the habit of Charity against D. Abbot D. Whitaker and D. Fulke pag. 10â— The one Twentith Controuersy IN which it is discussed how good Workes do iustify against Doctour Abbot Doctour Whitaker and D. Fulke pag. 116. THE FIFTH BOOKE The two and Twentith Controuersy DIsproueth the Protestants Certainty of Saluation against D. Whitaker and D. Abbot pag. 140. The second Chapter of this Controuersy VVHerein the former Presumption is refuted by Reason and whatsoeuer the Aduersary obiecteth against vs is remoued pag. 151. The three and Twentith Controuersy DEclareth that true Fayth or Iustice once had may be lost against D. Whitaker D. Fulke and D. Abbot pag. 165. The foure and Twentith Controuersy A Voweth Freewill against D. Fulke and D. Whitaker pag. 177. The fiue and Twentith Controuersy SHeweth the cooperation of Free-wil to our conuersion and to workes of Piety against D. Whitaker D. Fulke and M. White pag. 191. The six and Twentith Controuersy VVHerein is taught that the Fayth uâ—l by the help of Gods grace do some workes so perfect entterly god as they truly please the diuine Maiesty against Doctour Whitaker Doctour Fulke and Doctour Abbot pag. 206. The seauen Twentith Controuersy VVHerein our good workes are acquitted from the spottes of sinne against Doctour Whitaker Doctour Fulke and Doctour Abbot pag. 216. The second Chapter of this Controuersy IN which the same is warrâ—ntâ—d by the Fatherâ— the obiections answered and the vnâ—oluntary motions of Concupiscence discharged of sinne pag. 227. The eight and Twentith Controuersy EStablisheth the possibility of keeping Gods Law against Doctour Whitaker Doctour Fulke and Doctour Abbot pag. 336. The second Chapter of this Controuersy IN which the possibility of keeping the Law is maintained by other reasons and objections answered p. 243. The nine and Twentith Controuersy DEfendeth God from being Authour of siane against Doctour Fulke and his Companions pag. 355. The second Chapter of this Controuersy IN which some other Heresies are comprehended our Sectaries cheifâ— obiections fully answered pag. 372. The Thirtith Controuersy IN which the merit of Good workes is supported against Doctour Abbot and Doctour Fulke pag. 386. The second Chapter of this Controuersy IN which the same is strenghned by other reasons authorities and the Obiections satisfied pag. 296. THE FOVRTH BOOKE THE SIXTEENTH CONTROVERSY MAINTAINETH Originall sinne to be abolished by Baptisme and Concupiscence remaining to be no sinne against D. Whitaker D. Field D. Abbot CHAP. I. IT is the proper badge and common custome of such as wander from the truth sometymes to stray in the extremity of one errour sometyme of another one while by excesse to ouerflow the bankes of truth other while to sticke in the sandes by want or defect Thus a Ambr l. 1. de fide cap. 1. 2â— Sabellius erring by defect gaine-sayd the distinction of Persons in the mistery of the holy Trinity and b Nazi orat 5. de Theolog. Arius by excesse multiplyed or rather deuided the vnity of their Essence c Euâ—gr l. 2. cap. 2. Nestâ—rius would haue no Hypostaticall or Substantiall vnâ—â—â— betwixt the diuine and humane nature of Christ and d Theod. l 4. hâ—ret fab c. vlâ— Eutiches would admit no diuision betweene them e Aug. l. de haeres haer 81. 82. Iouinian so highly commended Matrimony as he equaled it with virginity f Iren. l. 1. c. 22 30. Saturninus Tatian and others misprized it so much as they wholy condemned it as an execrable and vnlawfull thing The g Alfon. de Cast. v. Imago Carpocratians Gnostickes and Collyridians honoured Images with sacrifices and diuine worship The h in Alcoran c. 15. 17. Bilson 4. par p 545. sequent Turkes Image-breakers and our Protestants depriue them of all religious worship i Aug. ep 109. 107. Pelagius the enemy of Gods grace attributed too much k Hier. in praef dial aduer Pelag. Manichaus with our late Ghospellers too little to the liberty of Free-will And to come to my purpose the same l Aug. l. 4. cont 2. ep Felag c. 2. 4. libris cont Iul. Castro l. 12. her verbo Peccat Melanth in loc com de baptis infant Pelagius Iulian the Armentians Anabaptists of our dayes extenuate the fault of Originall sinne deny it to be infectious to the soules of Infants or any thing necessary for the cleansing of it M. Luther Caluin Field Abbot Whitaker and all other Protestants exaggerate it so farre and make it so contagious to the whole of spring of Adam as it can neuer be purged or washed from them 2. But the Church of God and spouse of Christ by the guide of his holy spirit shunning the gulfe of both extremes and still sayling in the middst or meane of truth neither confoundeth the Persons of the Blessed Trinity with Sabellius nor deuideth their essence with Aâ—ius She defendeth the Hypostaticall vnion of God and Man in the persons of Christ against Nestorius and alloweth not the mixture of natures with Eutiches She honoureth Marriage as an holy Sacrament against Tattan yet doth notequall it to virginity with Iouinian with Whitaker and the rest of his crew She condemneth the sacrilegious honour which the Carpocratians allow to Images and yet bereaueth them not of all externall worship with Turkes m Luth. in assert art 2. Caluin l. 2. inst c. 10. parag 8. 9. Field in his booke of the Church c. â—6 Abbot in his defence cap. 2. VVhitaker in his answere to the 8. reason of M. Campian and in his 8. booke aduers Duraum VVhitaker Contro 2. q. 5 cap. 7. fol. 384. Images-breakers and Protestants She requireth the supply and assistance of grace to flye all sinne and to do good pleasing to God against Pelagius and excludeth not the cooperation of Free-will with Manichaeus She auoucheth that all mankind contracted the spot of Originall infectioÌ„ Calu. l. 2. instit c. 1. §. 8. 9. Abbot in his defence of the reformed Cathol c. 2. sol 198. Calu. ibi §. 9. Calu. ibid against the Anabaptists and houldeth also that by fayth in