bono morali and no more It may tend to Piety I grant but it is not intentione primâ and directly it is onely occasionally as else-where 1 Cor. 9. Am I not free or Acts 5. Was it not in thy Power That of Deuter. 30. 19. is more to purpose I call Heauen and Earth this day to record against you that I haue set before you life and death blessing and cursing therefore choose life that both thou and thy seede may liue For this is directly in point of Piety and performance of duty immediate vnto God Neither was it spoken to men according to generall notion of them and their generall state in case of alienation from God in state of Nature onely and Naturall endowments of which it is consented I thinke They cannot choose life but to men preuented by Grace called to Life assisted with much and many concurrances of Grace This is not contrary to our Tenent as is plaine in the Article before alleaged That of Ioshua 24. 15. is to the same purpose almost in the very same words one answere will serue to both The Article denieth free-will quoad points of Pietie to mere naturall men onely in the state of deprauation but auoucheth it in state of Grace with concurrence of Assistance Ecclesiasticus 15. 14. is not to purpose The wise man speaketh of what was not what is in the state of innocency before the fall not of deprauation being falne God from the beginning made man and left him in the hand of his owne counsell In 2 Sam. 12. I finde not for freewill but onely this Verse 17. that Dauid would not eate meate but refused it which place if ignorantly alledged proueth this fellow as hee hath beene discouered often a plaine blunderer if with aduise a shamelesse slanderer that would impute vnto Protestants such a sencelesse assertion that man had not free-will to eate if hee would for such is the inference vpon that allegation In Matth. 23. 37. There is an opposition of mans wilfulnesse vnto Gods will God would haue called Iudah Iudah would not therefore freely men renounce the calling of Grace and freely runne themselues without any absolute irreuersible decree vpon Perdition which I graunt being the purpose and intent of those succeeding Texts of Scripture with many moe to purpose in Gods Booke How this is done how farre it extendeth I list not to dispute It is for Schooles not for Pulpits searching wits are at stand therein common capacities must not be surcharged with it It is wilfulnesse or more to deny free-will and it is wisdome and truth to deny free-will To deny the being is so And I wish with Scotus in 1. dist 39. that a man so wilfull were well cudgelled vntill hee confessed it stood in mans power to desist from beating him But to giue such an absolute sway to free-will as many doe is little lesse than flat impiety against God against Saint Paul I am sure It is not of him that willeth or him that runneth Truth is in the middle betwixt two extreames euermore and here also What the Fathers teach wee know and where they exceede interpret them gently as you also doe For take them at large and they lauish so farre sometime that your greatest Patrons of free-will dare not ioyne issue with them not as if those worthie lights did any way faile or darkenesse possessed their cleare vnderstandings but being to deale against fatall necessity of the Pagans against impieties of the Manichees to cleare that imputation of belieuing without further enquiry of resolution they extended the power of freewill to the vtmost especially hauing then no cause to feare ante mota certamina Pelagiana there being no Pelagius yet risen vp in the world an enemy of Grace and aduauncer of Nature beyond degrees of power or possibility Thus your selues acknowledge as well as wee and therefore to Irenaeus Tertullian Cyprian Epiphanius and who hath much more to purpose than all the rest together Chrysostome though you name him not because you knew it not and to Augustine also in his former writings it might so be answered that they spake of free-will not in respect of Grace but of Nature yet I will particularly fall in with you to each seuerall Father in his order Irenaeus Lib. 4. cap. 7. hath these words as your Informer C. W. B. setteth them downe Almightie God hath put in man a power of Election as well as he hath done in the Angels And againe cap. 72. If it were not in our power to doe or not to doe these things what cause had the Apostle and long before that our Lord himselfe to giue vs counsell what to doe and from what to abstaine This latter testimony is not in the Gagger His Master hath it and I alledge it to let all Catholiques see what an Ideot this poore animall is C. W. B. hauing produced these two Texts of Irenaeus cited in his Margin lib. 4. cap. 7. and ibid. cap. 72. This goose because hee would not gagge vs too much made choyce of one and wisely too for by errour of the Printer it was put cap. 7. in which Chapter is nothing to purpose not a word of Angels or of free-will whereas it should haue beene cap. 71. Which hee not knowing because hee hath all by retaile a poore fellow that I thinke knoweth not who Irenaeus was followed the errour of the Printer and so sent vs to see nothing there But let him passe To the place I answere Irenaeus attributeth vnto man as hee may free-will before and after his fall but so after as with Grace to men in state of Grace The discourse is long and to purpose but mis-alledged heere and mis-applyed by the Gagger Epiphanius how commeth hee in betwixt Irenaeus and Tertullian being so much younger than eyther of them especially rightly disposed in the Instructor Howsoeuer I answere that hee there disputeth against the Pharises one of whose opinions was that all things came to passe through fatal necessity Which being so there can be no choyce nor free-will But experience sheweth and Scripture cleareth it there is free-will therefore fatall necessitie is not at all As true as Gospel Nothing touching vs who graunt it as much as themselues doe that obiect thus vnto vs. Tertullian in his second Booke against Marcion the Chapter you knew not because you were not told for your Instructor had it not It is Chapter V. discourseth thus He proueth against Marcion that God created all things out of goodnesse because hee was good Nor was the fall of man any worke of his at all but to be imputed vnto free-will A power and facultie originally in man according to Gods goodnesse and mans nature and condition Who could not haue deserued well or ill nor haue beene punished or rewarded except hee had beene left vnto his owne choyce and not necessitated vnto either Thus he at large and thus also we Contenting himselfe with the generall being working and
from all thy sinnes If this be acknowledged the Doctrine of our Communion Booke and practice of our Church accordingly as it is iniurious are those opposites vnto truth and lyers against their owne knowledge that impute it to vs which wee are confessed to deny That none but God can forgiue sinnes This must proceede out of faction or that which is worse But this fellow proceedeth vpon a further extreamity to strengthen a truth in it selfe with a lye made by himselfe that our Doctrine is contrary to our Bibles Matth. 9. 3. 8. To proue against vs that which we deny not viz. this power delegated vnto Priesthood thus you alledge But when the multitude saw it they maruailed and glorified God who had giuen such power vnto men as to forgiue sins Which words As to forgiue sinnes are not in our Bibles out of which you vndertake to proue your Assertion Nor in your owne Bibles follow which you will You haue added them out of your store to serue your owne turne contrary to Scripture and further contrary to sense Because that thing which amazed them then for which they glorified God was a thing sensible visible apprehended of all When they saw it Now see sinnes forgiuen they could not heare it pronounced belieue it they might Secondly the power there giuen is not ordinary as that of absolution is but extraordinary and miraculous to heale the sicke Peter and his Successour had that but very few or none had this You know it was answered a Pope once when he shewed a masse of Gold and Siluer to one and added The Church could not say now Siluer and Gold haue I none No quoth the other Nor can it say Arise and walke This is that power there mentioned could you see it not that of Absolution ordinary That of Ioh. 20. 21. Matth. 16. 19. Giue that power vnto the Apostles to forgiue sinnes But may it not be excepted it was a personall priuiledge I answere not so for I belieue it not The collation was originall to them as to those from whom it was to be conueyed vnto others But some are happely of that opinion and it may seeme probable vnto others you should haue cleared the Texts of that obiection and then your performance had beene to purpose Matth. 16. 19. May be vnderstood you meane of sinnes forgiuen but yet only secondarily for thesi secunda Because we reade in the Euangelist whatsoeuer and not whomsoeuer this place is to be vnderstood of any knot whatsoeuer indeede rather of the power of the sword than of the keyes And it seemeth that if this place be not personall to Peter and his successors as by this allegation for forgiuing it neither is nor can be then our most holy Father hath lost a maine pillar of his Papacy peculiar to Saint Peter and his successours So these Madianites sheath their swords one in anothers sides and crosse themselues in their owne positions In Matth. 18. 18. The Text is so expresse to the purpose that Origen Chrysostome Theophilact and Anastasius vnderstand it of all Christians whomsoeuer that sundry Roman Catholiques if Maldonate deceiue vs not vnderstand it of no more than ciuill policy Goe take it Whatsoeuer you binde on earth shall be bound in Heauen and whatsoeuer you loose in Earth it shall be loosed in Heauen as your selues will for the power and execution of the keyes Wee deny not in any sort that power is giuen vnto mortall men to forgiue sinnes on earth nor to binde by excommunication which is frequently practised and peraduenture too frequently amongst vs. Vnto that 1 Cor. 5. 5. Artic. 33. thus wee subscribe That person who by open denunciation of the Church is rightly cut off from the vnity of the Church and excommunicated ought to be auoyded and to be taken of the whole multitude of the faithfull as an Heathen and a Publican vntill hee be openly reconciled by penance and receiued into the Church by a Iudge that hath authoritie thereunto And in this sort Saint Paul deliuered Hymenaeus and Alexander 1 Timoth. 1. 20. and forgaue the incestuous Corinthian 2 Cor. 2. 10. Which places by your direction wee haue seene and finde the Article agreeing with them As for 2 Cor. 5. 19. It is not to purpose of forgiuing sinnes by delegated authority vnto a Priest but of Reconciling by the whole office and function of the ministry God was in Christ saith the Apostle and reconciled the world vnto himselfe not imputing their sinnes vnto them and hath committed to vs the word of reconciliation So wee haue seene eyther nothing at all to purpose or else that of which wee made no question nor yet doe any at all As little in Fathers that affirme the same Irenaeus Lib. 5. cap. 14. saith the raising of Lazarus from death to life was a Symbole or figure of our Resurrection from Sinne to God Hee saith no more that I can see or finde Ambrose Lib. 1. it should be de paenitent cap. 7. Nor August Tract 49. in Iohn Nor Gregor hom 26. in Euangel if wee may belieue Bellarmine Lib. 3. de paenitent cap. 3. from whom you transcribed these testimonies without considering of these Fathers in their owne workes but so carelessely that if you were a Schoole-Boy lures in corpore for you referre vs to Gregor hom 26. in Euangel Whereas Bellarmine hath it 6. and to Ambrose Lib. de paenitentia as if Saint Ambrose had written but one Booke of that Argument not diuided into Chapters whereas Bellarmine directed you aright to the seauenth Chapter of his 1. Booke Was this securitie stupiditie or insolency in you or what was it XII That wee must not confesse our Sinnes but onely vnto God THat wee must not implyeth a flat negatiue or iniunction rather vnto the contrary Shew mee any such inhibition and I will say which I belieue you neuer will deserue at any Protestants hands you are a true dealing and an honest man Otherwise you are that you are and so will be still The most that hath beene saide is that priuate confession is free not tyed and therefore suus positiui not diuini Therefore happely of conueniency not of absolute necessity That in a priuate Confession vnto a Priest a peculiar enumeration of all Sinnes both of commission and omission with all circumstances and accidents is neuer necessary necessarily most an end not expedient nor yet all things considered required It is confessed that all Priests and none but Priests haue power to forgiue sinnes It is confessed that priuate Confession vnto a Priestâ— is of very ancient practice in the Church of excellent vse and practise being discreetly handled Wee refuse it to none if men require it if neede be to haue it We vrge it and perswade it in extreames Wee require it in case of perplexitie for the quieting of men disturbed and their consciences It hath beene so acknowledged by your fellowes that in the visitation of the sicke it is
of these Holy Saints of God For shame speake truth and shame the Deuill the Father of lyes and such lying Libellers as our Gagger But belike it is for nothing which is not for your purpose And therefore whatsoeuer Protestants doe thinke and teach and esteeme of the life and actions the death and Passions of those holy Saints of Christ it is nothing because that they build not vp thence a Magazin nor store-house for the Church nor supply other mens defects by their superfluities that the Holy Father may thereby mugle men and fill his 〈◊〉 coffers by lifting law A thing so improbable for that fained treasury that as Bellarmine confesseth some of the Schoolemen as Maironis and Durand haue not approued it Which they durst not haue done had Saint Paul beene of that minde and tendred that Doctrine Colos 1. 24. I reioyce in my sufferings for you and fill vp that which is behinde you reade wanting and reade so if you list of the afflictions of Christ in my flesh for his bodies sake which is the Church Whence if you say true the ground of Indulgences hath euer beene And you meane since there were Indulgences heard off For the time was in the Protestants opinion at least that no such thing was in being which yet I maruaile much it so should be and that many writing of that argument haue not so much as dreamed thereof and many no Protestants expound it otherwise Osorius a Iesuite in his Sermons saith Quid deest passioni Christi nisi vt nos similia patiamur What can be wanting to the suffering of Christ but onely this that wee in like sort suffer with him Paul suffered much indured much yet was hee not perfect if himselfe say true and for the Church of Christ to giue them example to strengthen and confirme them in what they had receiued from him filled vp the measure appointed for him in conformitie to the sufferings of Christ Iesus Barradas another of that same Society Tom. 3. vpon the Gospels Quod ad sufficientiam attinet nihil deerat passioni Cruci Christi The Crosse and sufferings of Christ were all sufficiency and that way naught wanted vnto his passion Vt tamen efficax esâ—et Crux app 〈…〉 tio praedicatio laboribus plena deerat Ideo Paulus â—it se adimplere quae desunt passionum Christi quia per multos labores Euangelium gentibus praedicabat And yet to make the Crosse and sufferings of Christ effectuall there wanted application of it by Preaching A thing laborious and exceding painefull For which cause Paul saith that hee filleth vp or supplyeth if you will that which was wanting vnto the sufferings of Christ for as much as with great paynes hee preached the Gospell vnto the Gentiles Differences there may be amongst Interpreters but none not partialists take it so as to make vp a Store-house for the Church out of Christs sufferings supplied by Saint Paul For so it must be admit this Magazin and we must admit a supply a supply is not but vpon insufficiency Can a man without blasphemie babble thus Christs imperfect a d insufficient sufferings were made vp and supplyed by Saint Paul In the merits of Christ there are no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comming short remaines or as you will call them wants For if so I say no more but how can your selfe call them superabundant as you doe and as they are The Text should speake expressely if you kept your wo 〈…〉 for making vp a store for the Church in time of need which is so farre from expressely doing that as that not obscurely it insinuateth what you pretend no not in the interpretations of no Babes vpon your owne partie Iesuites of note and learning Philip. 2. 30. Because for the worke of Christ he was nigh vnto death not regarding his owne life to supply your lacke Epaphroditus is the man there spoken of a faithfull seruant of Christ in the worke of the ministery who with the hazard of his owne life puts himselfe to doe seruice vnto the Church of God This is the commendation Saint Paul giueth of him Your inference is Hee did more than hee needed to haue done for who required any such seruice at his hand as this Hee might haue kept himselfe close and warme at home and haue slept if hee would in an whole skinne This is your good wholesome Catholique Doctrine For the benefit accruing out of the actions and Passions of Saints is to make vp the treasure of the Church out of workes supererogated by them when they doe more than God requireth As for instance when the Virgin Mary without not onely actuall sinnes mortall veniall in your opinion but also originall as not conceiued in them suffered yet much which was not due to her because all sufferings are the wages of Sinne as when martyrs suffer more or greater torments than can in iustice be exacted of them though God should enter into iudgment with them and deale with them in the rigour of his iustice So Epaphroditus sicke vnto death indu 〈◊〉 that which in no case was his deseruing or due vnto him hee indured it therefore for the Philippians sake that through his sufferings they might be saued and haue supply of that which was wanting in the reckoning to the sufferings of Christ as good blasphemy as euer was vttered by any enemy of the Grace of Christ I will abide by it Secondly admit it good Catholique truth yet is it not to purpose true for Epaphroditus was then aliue and vpon recouery aliues-like They are and must be dead that bring in their shot to make vp that masse of treasure for the Church and good cause why For though then at present hee had enough at home and also spare to serue others turnes yet wisdome would hee should not be too lauish or profuse for happely hee might haue neede thereof himselfe For your Doctrine also is Hee that standeth may fall No man is sure of his Saluation therefore well is it prouided though you regard it not or know it not that your store is not to be augmented till men are dead Thirdly in your owne construction and learning this Text of Saint Paul will doe you no good For in poynt of supply for Pardons and Indulgences from the Actions and Passions of Saints you admit not of merits but onely satisfactions Now this text serueth if at all for any thing to any purpose for merit and not for satisfaction Lastly you play the Catholique knaue in plaine termes a man may call a spade a spade and him a knaue that so deserueth it For you will conuict vs by our owne Bibles Now in our Bibles wee reade thus Because for the worke of Christ hee was nigh vnto death not regarding his life to supply your lacke of seruice towards mee You cut off these words of seruice towards mee and set vp your rest vpon to supply your lacke as if the defects of the Philippians
can please God or be accepted of him Hee is not iust that is in this state In that of Grace a man is iust when hee is changed which must haue concurrence of two things Priuation of being to that which was the Body of sinne A new constitution vnto God in another state In which hee that is altered in state changed in condition transformed in minde renewed in soule regenerate and borne a new to God by Grace is iust in the state of iustification ceasing to be what hee was becomming what he was not before Thus to be changed is to be a new Creature The act is saide by Dauid Psalm 51. To create Which being a worke of Omnipotent power exceedeth the indowment of any Creature It is not therefore of our selues from or by our selues But this change is the worke of the right hand of the most high operating powerfully as hee can and actiuely as hee will Wrought it is by God by God alone Man or Mans free-will is not author hereof Therefore no merit interveneth therefore not to be ascribed to our selues None here but Christ preuenting vs the Author of our integritie crowne of our felicitie and consummator of our glorie Secondly to iustifie is to giue increase and augmentation vnto that first Article as to be more iust in processe and profectu by increase of Grace and the fruit of that Spirit by which they are renewed in the inner man In naturall action and passion it plainely appeareth Cold water is made warme vpon the fire heere is an alteration of the propertie Warme water is made hotter by continuing on the fire with an augmentation and accesse of that heate So I vnderstand it Apoc. 22. Qui iustus est iustificetur adhuc Hee that is iust let him become more iust by accesse of Gods Grace euer day by day Thirdly to iustifie is to declare and pronounce one iust as Prou. 8. He that iustifieth the wicked and condemneth the righteous is alike abominable before the Lord. So againe in the 50. Psalme That thou mayest be iustified in thy sayings and cleare when thou art iudged God is not otherwise iustified but by being knowne acknowledged and confessed iust in all his wayes As he is said to be magnified when his noble acts are made knowne and men doe praise him for his mercy goodnesse and saluation Iustification properly is in the first acceptance A Sinner is then iustified when hee is made iust that is translated from state of Nature to state of Grace as Colos 1. 13. Who hath deliuered vs from the power of darkenesse and hath translated vs into the Kingdome of his deere Sonne Which is motion as they say betwixt two termes and consisteth in forgiuenesse of sinnes primarily and Grace infused secondarily Both the act of Gods Spirit in man but applyed or rather obtained through Faith which representeth first God willing and ready to forgiue and renew Draweth neere vnto him closeth in fast with him Adhereth vnto him inseparabâ—y with I will not let thee goe except thou blesse And God doth returne I will blesse thee pardon thy sinnes for my names sake and accept thee as mineowne in Christ my sonne whose Bloud hath made attonement for Man So that properly to speake God onely iustifieth who alone imputeth not but pardoneth sinne Who onely can and doth translate vs from death vnto life renueth a right Spirit and createth a new heart within vs. Causally and actiuely God doth it But because God was drawne thereto by our Faith which laying hands vpon his mercy in Christ obtayneth this Freedome and newnesse and renewing from him Faith is saide to iustifie instrumentally And Faith alone to doe it without copartners in the act which is in instanti as Gods immediate workes are all done and not long adoing as wee know The Soule of man is the subiect of this act In which vnto which are necessarily required certaine preparations and preuious dâ—spositions to the purpose As knowledge of God our selues his Law his iustice iealousie iudgement c. Feare Hope Contrition Loue desire of purpose for a new life and such like But these are all with and from Faith which in the very act of iustification are not actiue though habitually there then before and after at least some of them perhaps not all Iustification is not but in the Church Faith is the life and originall of the Church as appeareth by the Scriptures by the Subiect and performance of Faith So that worthily may the principall indowment of Grace be ascribed vnto the roote and originall of Christian Piety Faith Fides prima datur saith Saint Augustine ex qua caetera impetrantur In the first signification then of iustification the which properly is iustification wee acknowledge instrumentally Faith alone and Causally God alone In the second and third beside God and Faith wee yeeld to Hope and Holinesse and Sanctification and the fruits of the Spirit in good workes But both these are not Iustification rather Fruits and Consequents and effects appendants of Iustification then Iustification which is a solitary act So that well and truly and according to the tenet of Antiquity is it resolued by our Church Artic. 11. We are accounted righteous before God onely for the merit of our Lord and Sauiour Iesus Christ by faith and not for our owne workes or deseruing Our Iustification in the act thereof is onely the worke of God for Christs sake whose death and Passion apprehended by Faith which is the sole peculiar worke of Faith to doe as it hath made an attonement betwixt God and vs so hath it procured remission of our Sinnes at his hands and thereupon a new state of Grace not for any merit or deseruing of our own which is vtterly excluded in this Act. Thus Thomas 1. 2. q. 114. ar 7. Nullo modo aliquis potest sibi mereri reparationem post lapsum Restauration after fall that is Iustification of a sinner no man can procure or deserue vnto himselfe To whom agreeth the Councell of Trent Sess vi can viij and your owne men confesse it is gratuita And therefore as our Article saith not for our owne workes or deseruings Further our Church proceedeth not to the augmentation or declaration of iustification there But inferreth Wherefore that we are iustified by faith alone is a most wholesome Doctrine and very full of comfort as it is indeede and your long disputes may intangle the simple but not infringe the truth nor indeede discent from it Fides non absoluit iustificationem saith Casalius and wee admit it but sola iustificat and hee admitteth that For so haue antiquitie auouched generally as himselfe and Cassander doe confesse Origen Hilary and many others to haue resolued so But this is contrary vnto our Bible 1 Corinth 13. 2. Though I haue all faith so that I could remoue mountaines and haue no charitie I am nothing Therefore only faith doth not iustifie Why because Faith without Charity doth not iustifie for
beyond it against it without it So Damned or Saued are so ordained by God Whatsoeuer God willeth commeth to passe and whatsoeuer commeth to passe commeth so to passe because God hath said So and not otherwise it shall come to passe either positiuely by disposing it or else permissiuely by giuing way and suffering it so to come to passe as it doth come to passe This his will as nor himself began not in time it is and was eternall as he is euer I am not I will be or haue bin Whatsoeuer is done in processe of time was so seen so disposed of and ordered before all Time for he is not measured but by Eternity which is Tota simul perfecta possessio sui The totall and perfect possession of it self If then there bee Damned and Saued as there are God's eternall will did so determine of them their finall estate from all Eternity and after that determination of God they are damned or saued ineuitably not onely according vnto Prescience but also according to Predestination say the Roman schools in which this Fellow would seem to haue sent some idle houres after their fleeing Predecessors What then Why surely the poore man meant well to the Catholique Cause and would say somewhat though no matter what which he did not vnderstand nor could vtter He thought well though he could not handsomly tell his Tale which should haue been marshald thus That God by his sole will and absolute decree hath irrespectiuely resolued and ineuitably decreed some to be saued some to be damned from all Eternity Man in curiosity hath presumed farre vpon and waded deep into the hidden Secrets of the Almighty no-where more or with greater Presumption than where that grand Apostle stood at gaze with O the depth and in consideration cried out How vnsearchable are his waies who yet was admitted into Councell of State and rapt vp into the third heauen In the point of Election for Life and Reprobation vnto Death Protestants and Papists are many wayes at oddes in opposition and each diuided at home amongst themselues not for the Thing which all resolue but for the Manner in which they differ agreeing in the Main that It is so disagreeing on the By How it cometh so as if God meant to reserue no Secrets vnto himself but impart them all to men as if it were not enough to saue some and cast others off but he must giue account of dooing so Some Protestants and no mo but some haue considered God for this effect of his will in reference to Peter and Iudas thus that Peter was saued because that God would haue him saued absolutely and resolued to saue him necessarily because hee woâ—ld so and no further that Iudas was damned as necessarily because that God as absolute to decree as om 〈…〉 ipotent to effect did primarily so resolue concerniâ—g him and so determine touching him without respect of any thing but his owne will insomuch that Peter could not perish though he would nor Iudas be saued doo what he could This is not the doctrine of the Protestants the Lutherans in Germany detest and abhorre it It is the priuate fansie of some men I grant but what are Opinions vnto Decisions priuate Opinions vnto receiued and decided doctrines The Church of England hath not taught it doth not beleeue it hath opposed it wisely contenting herself with this Quoúsque and Limitation Art 17. We must receiue God's promises in such wise as they be generally set forth to vs in holy scripture and not presuming to determine of When How Wherfore or Whom Secrets reserued to God alone So this Goose the Gagger may put his Gag into the Bils of many of his owne Gaggle as well as into others Lagges who presume as farre and wander as wide sometime as they do though more couertly in their tearms Our Bible in expresse words saith what we beleeue it teacheth not contrary to that which is resolued in the Church of England the positiue doctrine wherof is no other but what this Wittall confirmeth out of Scripture that God at the beginning made not death as Wisd 1. 13. because she hath learned out of S. Paul that Through sinne death came into the world whereof God was neither Aurthor nor Abettor but Hee the Father of lies a Lier a Murderer from the beginning in procuring the Fall of man Sinne being entred and by sinne death and so all mankinde in the Masse of perdition God fitted and prepared a Restorer a Mediator the Man Christ Iesus that so Whosoeuer beleeued in him should not perish but haue euer lasting life out of his mercy both free and meer because he was not willing that any should perish but all should come vnto Repentance as 2. Pet. 3. 9. and be saued So large was his Mercy so enlarged his Loue that out of his good pleasure it was his will All men to bee saued and to come to knowledge of the Truth Shew a contrary resolution of the Church of England and gag vp my mouth Sir Goose for euer else goe gaggle on the Green For particular opinions So or so aetatem habent let them speak for themselues and so be it they rent not the peace of the Church let them abound in their priuate senses I nor teach nor beleeue any such Paradox nor the Church whereof I am and you should be a Member positiuely Wee need see no more except to more purpose the places are adrem but touch not vs. They speak home and to purpose which they should declare but we are not interest in opposition Vrge them against those who do vndertake to maintain that men are damned necessarily See Fathers we may but wee shall not need wee beleeue what they should say and go hand in hand with what they doo say dogmatically but see them all we cannot if we would vnlesse we would go seek when we need not and if wee would might blowe the seeke for some of them and after long search be neuer the neer in finding them For Saint Augustine what or where wil you tell vs or are you able to informe vs that hee affirmeth You mean he affirmeth somewhat in his first Book of the City of God and I knowe he doth more by much than you can report me You haue had some acquaintance with some Particulars there as you met them by chance in your perambulation of some trans-scripts of other mens Notes and haue now forgotten where and what Else what man but such a Scribbler would so loosely in a point of opposition and therefore like enough of examination haue referred vs to Saint Austen in his first Book de Dei Ciuitate Something you would say I knowe not what and therefore till you let me knowe I say nothing to what you haue said I cannot tell how I haue seene and read Tertullian in that place remembred expounding that Petition in our Lords Prayer Lead vs not into temptation who
descended not into hell nor deliuered thence the soules of the Fathers AProposition of two feet neither relying vpon either The soules of the Fathers might not bee thence deliuered though Christ descended into hell and Christ might very well go down into hell and yet not deliuer any Fathers thence as finding some other work there to doo and hauing other causes of his descent finding no Fathers to deliuer For the former part of this Position that Hee went not into hell with what face what fore-head can this Fellow shew wee teach it when in our Creed wee professe that He went down into hell and haue publiquely defended it against opposition Nay wee more beleeue it than the Church of Rome doth and are more punctuall in it than are they They quarter out hell into foure Regions Hell of the Damned Purgatory Limbus Infantium and Limbus Patrum This diuision without warrant of holy Writ be it granted them into which of these Quarters into all or into some did the soule of our Sauiour separate from his body descend Say they Into the hell of the Fathers onely really into the other parts virtually or by effects Thus Thomas and who dare deny him Thus the Current of their Schools This is their Tenent and no otherwise Wee professe and beleeue that Christ went into hell that is that the humane soule of our Sauiour in the Interim of separation from the body did essentially and really go downe into hell the place of the Damned and of the Diuels not alone into Limbus of the Fathers which was not there not to suffer any thing there at all for all suffrings ended vpon the Crosse In the Land of darknes and shadow of death began the first step of his exaltation that free among the Dead he walked where he would not being consined to any place that he took reall possession of a part of his Kingdome and presented his person vnto those his vassals hauing beaten his enemy in his chiefest hold chased him out of the castle of his strength triumphed ouer him in himself and preached confusion vnto his foes that would not entertain his mercy in time of life nor partake of grace offred them vnto repentance This is our belief concerning his descent into hell if not orthodox antient and receiued let this wrangler shew where how and we will yeeld vnto better discretion from Antiquity It is idlely supposed that the descent granted we must needs inferre withall a Limbus Patrum or deliuerance of the Fathers out of hell there being alledged not contrary to Scriptures nor Analogy of faith not inferring impiety impossibility improbability absurdity or contradiction so many true good and catholick reasons of our Sauiours descent thither beside this The Fathers he meaneth are the Patriarchs and Prophets and righteous men that liued and died before Christ came in the flesh that expected the Promises and beleeued in hope but enioyed not the fulnesse which we doo since Being dead they are considered two waies in regard of state in respect of place For place the Scripture runneth in generall tearms In the hands of God In Abraham's Bosom With their people and such like thus affirmatiuely determining no certaine place negatiuely resoluing they were not there whereas now they are in the highest heauens and glorious where the Body of Christ resideth exalted aboue all Powers and Principalities For He first entred into the most holy place by his owne bloud They without vs were not to bee perfect standing the first Tabernacle the holiest of all was not yet opened The way was new which he prepared for vs. The gates to be opened were eternall gates neuer opened since they were gates but gates and eternall shut gates together Therefore wee professe with holy Saint Ambrose euery day in our Liturgie When thou hadst ouercome the sharpnes of death thou didst open the Kingdome of Heauen to all Beleeuers This we acknowledge is the receiued opinion of the fathers and for ought I knowe of Protestant Diuines not a few Though they were not in heauen in regard of place yet were they in happinesse in respect of state The soules of the Righteous said he before Christ came are in the hands of God and no kinde of torments shall once touch them This is also the consented doctrine of Antiquity If no kinde of torment then not losse nor paine then not in hell for I neuer heard of hell without all manner pain So it followeth not in opinion of the Antients the soules of the Faithfull were not in heauen aboue properly therefore they were in hell properly Gods hands in which they were are not so shortned his Kingdome is not so narrowed but that hee might well haue moe places than one Receptacles Repositories Resting-places for the righteous where hee would dispose them enow could we be content Curiosity will not stay heer but proceed to enquire Where were they then In what place of the world was their abiding I answer I cannot resolue that for the Scripture hath not determined it Nescire velle quae Magister maximus docere non vult erudita est inscitia It is learned nescience Not to knowe what our grand instructer will not teach It is enough to knowe they are in better case now than they were then With Christ they entred into his Rest Euer they were in the hands of God though not euer in like distance or proportion with God So what need we wrangle about the place if the matter bee agreed touching state See how contrary to our owne Bibles Ephes. 4. 8. out of Psal 68. 18. When he ascended vp on high he led Captiuity captiue and gaue gifts vnto men Christ in his Ascent led Captiues along The Question is Who these Captines were No Sir the question should first of all bee What this Ascent was You take it of his Resurrection It plainly is referred vnto his Triumph into the heauens in his Ascension both in the Prophet and Apostle and by all Interpreters but your self But to follow you in your follies Be it as you would haue it of his Resurrection must these freed Captiues needs be the soules of the Fathers which Christ deliuered out of hell Yes no nay no other possibility For they were not the soules of the Saued nor the Diuels therefore the soules of the Fathers Sir can you finde no mo but these Diuels or Saued Iustin Martyr could and he is ancient pag. 57. edit Rob. Steph. with him in his opinion and I think hee was in his right wits We are those Captiues that since the Ascension of our Sauiour by the preaching of the Gospell of peace are captiued vnto truth being freed and deliuered from error Irenaeus in his wits too I suppose goes not far from this meaning for hauing remembred the Text whcih he referreth to the Passion hee inferreth thus Dominus per passionem mortem destruxit soluit errorem corruptionemque exterminauit ignorantiam destruxit Tertullian was
also in his right â—its who in 5. against Marcion writeth thus Ascendit in sublimitatem id est Coelum Captiuam duxit captiuitatem id est mortem vel humanam seruitutem See then Fathers expounding it of nor Diuels nor Saued and yet this confident Ignorant that scarce euer read Father it is probable but who so bold as blinde Bayard pronounceth that These freed Captiues heer could bee no other than the soules of the Fathers whom Christ deliuered forth of hell because they were nor Diuels nor Saued in his opinion They were not Diuels very magisterially spoken and pro Imperio because this learned Theologue saith They were not Athanasius saith It was the Diuell that he captiued 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hauing made captiue the Tyrant of captiuity To. 1. de salutari aduentu Iesu Christi and yet Athanasius neuer feared to be challenged for bringing back the Diuels into heauen vnto whom God Almighty had sworne in his wrath They should neuer more return into his Rest Might he not lead them along the aire and shut them our cast them off at heauen-gates Captiuity is actiuely or passiuely taken Those that held in captiuity or such as were held Christ led them both death and damnation the Diuell the graue the Chief and Principal in the dwellings of Ham the Commanders of the Prince of darknes of whom hee made a shew openly and triumphed ouer them in his flesh They might be the Righteous the Saued though you deny it that were formerly in captiuity vnto their enemies and now freed deliuered to serue Christ Iesus which the Fathers call if you euer read it a better captiuity whether you hould them in their right wits or no I knowe not I am sure your wits and wisdome are far asunder though no great substance in either Very farre or could it haue dropped from your penne They cannot be the soules of the Saued and yet Therefore they were the soules of the Fathers whom Christ deliuerd out of hell who peraduenture were not saued but cast into another hell being taken thence Goe learn to speak and write Sir giddy Goose-gagger and then vndertake to stop the Protestants mouthes You must not look to prate and talk idlely to them as you doo to your Proselytes poore fooles that are hood-winked willingly by each Buzzard to blinde obedience You may let these freed Captiues be these or those deliuered saued so or so you cannot inferre they were deliuered by Christ therefore they were freed out of hell Let them not haue been in heauen before our Sauiour I deny it necessary they were therefore in hell Hell is one thing saith Tertull. lib. 4. against Marcion Abraham ' s bosome is another thing For Abraham saith A great depth is betwixt these two Regions which permitteth not any to passe to and fro Neither could the rich man haue lift vp his eies but to places aboue him and farre aboue him by reason of that infinite distance betwixt that height and that depth That Region then I call Abraham ' s bosome which though it be not heauen is yet higher than hell Thus hee vpon warrant of our Sauiours words who placeth Abraham farre aboue that place of torment and so the one no part of the other And so likewise resolueth that profound Diuine Saint Augustine in his 99 the memorable Epistle to Euodius instantly rehearsed by the Discourser Non vtique sinus ille Abrahae id est secretae cuiusdam quietis habitatio aliqua pars inferorum esse credenda est Then without doubt the Bosome of Abraham which is an habitation of secret rest cannot be thought to haue been any part of hell You dare oppose Saint Augustine dare you not It is true which that illuminate Doctor auerreth in the same Epistle None but an Infidell will deny Christs descent into hell and as true that none but an Asse or an Idiot will say that therefore necessarily hee went thither to fetch vp the fathers that were there in hel Saint Augustine denieth them to haue been there it is plain and not denied by your Masters Indeed it is answered that Saint Augustine did not knowe what the besome of Abraham was but that hee applieth that Text Acts 2. 27. to the pains of Purgatory is but a coniecture at the best S. Augustine saith that Christ deliuered some from the pains of hell and interpreteth himself not to mean That of those holy soules that were in the Bosom of Abraham nor of the souls of the Damned that were in hell-torments out of which is no redemption Heerupon you think wisely he must needs mean the pains of Purgatory and no other It is the doctrine of your owne Schools that such as were raised at any time from death to life were not certainly doomed nor confined into their stations but in regard GOD foresaw they should liue again extraordinarily he suspended their determination this way or that way irreuocably Why might not Saint Augustine mean some such thing Without doubt he did not mean it of Purgatory For Saint Thomas 3. p. q. 52. ar 8. resolueth that the soules of Purgatory were not freed nor deliuered by Christs descent thither his merit extending vnto eternall deliuerance and vnto no partiall or temporall freedome But somewhat you would say though poor man you be to seek in the manifold labyrinths of Purgatory Limbus and Hell out of which wiser than you cannot winde The word Hell is ambiguous in the Writings of the Fathers Sometime it is put for the state and condition sometime for the place and receptacle of soules and that in a different manner in opposition to a twofold heauen For earth is respectiuely called Superi and the state of men liuing by the selfe-same name and so in opposition any Dead are Inferi and their place and receptacle Infernus Secondly Superi is the highest heauen and they that do liue there are so stiled In opposition heerto the name of Inferi hath a two fold interpretation First for a place or state contrary to the state and place of the highest heauen this is hell properly or of the Damned Secondly for a state or place negatiuely opposed and not contrary to heauen and so euery place and state which is not that highest in the highest heauen is called Inferi and may so be as Pamelius hath obserued vpon Tertullian lest you take it for a Protestant deuice This Fellow perchance knew not this before and therefore wheresoeuer the Fathers speak of Christ's descent into hell and carrying thence the Fathers into the highest heauens hee faineth Limbo vnto himself euen as the Bell tinketh whatsoeuer the foole thinketh when the Fathers meant nothing lesse then so but alteration of state and place See then as many places as the booke will hold They may prooue the descent of Christ into hell which as an Article of our Creed wee willingly embrace The descent to Popish Limbus they doe not prooue the which no Father euer dreamed of