English K. Iames to patronage in his answere to Cardinall Peron for although that answere be set forth vnder Casaubons name yet his Highnes vouchsafeth to adopt it for his own Royal ofspring in his reply to the foreâ—ayd Cardinalls Oration The words are His Maiesty and the Church of England do allow the necessity of Baptisme in respect of the diuine institution as well as you c. God hath appointed this as for the ordinary way to obtaine remission of sinnes in his Church Christ himselfe denieth the entrance into the kingdome of heauen to those which are not borne againe of water and the spirit Therefore it is not the seale which signeth the Charter of Iustice already made not the addition hanging at it but the instrument which by vertue communicated vnto it by God doth effect and make vs iust And so the true and intier fayth which the Apostle exacted of the Eunuch Act. 8. v. 37. before Baptisme what not sufficient to iustify in the sight of God nor to remit his sinnes nor to open the gate of heauen vnles he had byn also sprinckled with the precious and sauing water of that holy Sacrament 14. Lastly the fayth so often celebrated and commended in holy Writ is not your presumptuous confidence not your confortable trust or affiance of the will but our humble and firme beliefe the submission of captiuating of our vnderstanding to the obedience of mysteries reuealed by God Such is the Fayth defined by S. Rom. 1. v. 8. 17. Heb. 11. v. 1. 4. 5. Heb. 11. v. 7. Rom. 4. v. 21. Heb. 11. v. 11. Paul and by him so much extolled in Abel Henoch Noë Abraham Sara for Noë his fayth was not any speciall perswasion of the remission of his sinnes by the righteousnes of Christ but the assent and credit he gaue to the reuelations which God made vnto him of the vniuersall deluge which should drowne the word whereupon fearing he framed the Arke for sauing of his house Abrahams fayth was his generall acknowledgment that whatsoeuer God promised he is able also to do his assured beliefe that his seed should be as the starres in heaueÌ„ notwithstaÌ„ding his old age and the dead matrice of Sara his wife Sara her fayth the Apostle declareth saying By fayth Sara also her selfe being barren receaued vertue in conceauing of seed yea past the tyme of age because she beleeued that he was faythfull which had promised But to passe from the faythfull of the old Testament to those of the new 15. The renowned Fayth of the Centurion admired and praysed by the diuine wisedome it selfe what was Matt. 8. v. 8. Matt. 16. v. 10. Ioan. 10 v. 28. it That Christ being absent by his only word could cure his diseased seruant Only say the word and my boy shall be healed The fayth of S. Peter by which he deserued the Primacy of the Apostleship what was it Thou art Christ the son of the liuing God The fayth of S. Thomas after his incredulity what was it his faytfull exclamation My Lord and my God To be briefe the fayth in which S. Iohn in which S. Paul placeth the life and saluation of our soules what Ioan. 20. v. 31. other is it Then to beleeue that Iesus Christ is the Sonne of God and that beleeuing you may haue life in his name This is the word of fayth sayth S. Paul which we preach for if thou confesse Rom. 10. v. 8. 9. with thy mouth our Lord Iesus Christ and shalt beleeue in thy hart that God raysed him from death thou shalt be saued M. Abbot is so mightily embroyled in answering of these sentences Abbot inhis defence câ—p 4. sect â—8 strongly vrged by M. Doctour Bishop as to the first example of Noë forsaking the written word the soueraigne refuge to which they make their last appeale he recoyleth from the rule of Fayth and literall exposition of all ancient writers and laboureth to scramble out of the brakes by the help of some Allegoryes or other mysticall sentences of S. Augustine and S. Chrysoftome which if they were sincerely alleadged as they are fondly wrested by him yet they could not auaile to establish any truth in matters of fayth as all Deuines agree 16. To the second of Abraham he is forced to confesse that not the mercy of God remitting sins but the power of God in being able to performe his promise was the obiect of Abrahams fayth To the example of the Centurion he replyeth It followeth not that because the act of fayth is no further expressed heere therfore there was nothing further in his fayth Abbot in his defence c 4. sect â—â— f. 456. for his iustification towards God Yes M. Abbot it inuincibly followeth against you and your consorts who still prouoke vs to the expresse wordes of Scripture therefore if the fayth you mention be neither there nor els where expressed in Scripture you deuise a fayth of your owne heades not expressed in Scripture To the confession of S. Peter to the texts cited out of S. Iohn S. Paul he answereth Abbot ibidem by teaching vs this strange lesson That fayth is a compounded action not of the vnderstanding only but of the hart will and affections O how were you heere ouerseene to cast into writing a speach so contrary to the Apostle and repugnant 1. Cor. 1â— v. 13. to the doctrine of all Deuines The Apostle sayth Now remaine Fayth Hope and Charity these three Loe he tearmeth them three distinct and seuerall vertues he flatly sequestreth fayth from Charity which you transform into a compounded action Yet with such an vntoward composition as thereby is destroyed the very compound it selfe For if Fayth be an act of the vnderstanding it cannot be also an act of the will or if you once make it an affection of the wil you vtterly ouerthrow the nature of fayth and so are become such a solifidian Patron of only fayth as you quite abolish all kind of fayth Againe S. S. Thom 2. 2. q. 4. 23. Loâ— Banneâ— in eadem q. Arist l. 7. phis c. 17. lâ—â— Eth. c. â— Augu. l. 4. cont Iul. c. 3. Thomas all Deuines assigne to fayth her proper subiect in which it inhereth her peculiar obiect to wit the prime verity obscurely reuealing the mysteryes of our beliefe her peculiar excellency and proper act her speciall difficulty her singular prayse her particuler merit distinct from Charity therefore it hath all which either Aristotle or S. Augustine require to the integrity of a sole and single vertue 17. Notwithstanding we say that all true and perfect vertues are linked togeather with the golden chaine of mutuall society therefore we cannot perfectly beleeue in Christ vnles we loue hope delight and ioy in him In whome we looke to find as you say blessing peace immortality and euerlasting life which is the only meaning of S. Augustine Abbot c. 4. f. 456. Augu. in
interpretation then that which I haue mentioned vnles a man would bend his wits and force his quill of purpose to misconstrue his meaning THE NINTEENTH CONTROVERSY DECLARETH How Fayth alone doth not iustify against D. Whitaker D. Feild D. Abbot and all Sectaryes CHAP. I. THAT we may not stumble at the beginning Châ—nitiuâ— in 1. part examinaâ— Con iâ— Trid. Calu. l. 30 instit c. ◠§. 9. Fulk in c. 13. 1. ad Cor. sect 5 Perkins in his reform Cath. f. 7â— nor post away in vaine before I go further I will truly lay down the state of this question as it is controuerted defended on both sides Protestants distinguish three sorts of fayth 1. The historicall fayth as they tearm it by which they belieue the history of the Bible 2. The guift of fayth to worke miracles of which S. Paul If I should haue all fayth so as I could remoue mountaines c. 3. The sayth and affiance in the diuine promises of God So that the truth and veracity of God is the proper obiect of the first his power of the second his mercy and goodnes of the third Which later fayth they subdeuide againe into Abbot inhis defence cap 4. fol. 453. VVhitak l. 1. aduers Duraeum two members or branches into a generall beliefe that God will faythfully accomplish all his promises will graunt remission of sinnes to all true beleeuers and into a particuler and speciall fayth whereby euery Protestant perswadeth and assureth himselfe that his sinnes by the mercy of God in Christ be forgiuen him And in this speciall affiance and firme perswasion all Sectaryes place their iustifying fayth from whence Charity and good workes according to them only flow as fruits and necessary sequels accompanying their beliefe Thus they 2. We on the other side defend that Charity and good workes are not only fruits or signes but the life or Ephes 4. v. 5. Cyril ca Greg. Nazian or at â—ltim in sanctum lauacrum Aug. in Enchirid. c. 2. 5. 7. 8. l. 2. conduas epist Pelag. c. 5. Leo serm â—1 de Epiphan Fulg. l. de side ad Petrum in prolog Hebr. â—1 v. â— Gaâ— Vâ—s â—â— 1. â— disp â—10 â— 7. substance of iustification Likewise we deny that counterfeit diuision of seuerall fayths which they deuise and imbrace with holy Scriptures one dogmaticall and Catholik Fayth by which we belieue the Ghospell of Christ the articles of our Creed and whatsoeuer in this kind the vniuersall Church proposeth vnto vs. For as there is but one formall motiue or subiect of beliefe to wit the prime verity or diuine auctority obscurely reueiling the histories of the Bible the power of working miracles the promises of God and whatsoeuer els So there is but one true and Theologicall vertue of fayth which with most constant assent beleeueth them all one Lord one Fayth one Baptisme And to this one sole fayth not to the peculiar perswasion of Sectaryes is ascrybed by S. Cyrill Patriarch of Hierusalem by S. Gregory Nazianzen S. Augustine S. Leo and S. Fulgentius the whole force of iustification which in any part of sacred Writ is attributed vnto Fayth Wherefore although we hold that this Theological Fayth be the beginning foundation of our spiritual building for be that commeth to God must beleeue that he is Though it be also the roote from whence the life of grace doth somtyme spring by stirring vp and exciting the affections of the will to loue good and detest sinne yet it doth not fully engender that sparke of life it doth neither wholy dispose to the fauour of God as I haue already proued nor intierely sanctify and make vs iust as I shall now demonstrate Math. 25. v. 11. Matth. 7. v. 22. Ioan. 12. v. 42. 43. Matth. 22. v. 11. 3. The foolish Virgins who cryed Lord Lord open vnto vs had fayth and beleeued in him whome they inuocated The false Prophets beleeued who wrought miracles in the name of Christ. The Princes of the Iewes who loued the glory of men more then the glory of God yet as the Scripture sayth they belieued in Christ The guest who was found at the marriage feast without his wedding garment he belieued also for by fayth he yielded to the calling came into the house VVhitak l. 8. aduers Duraeum in his aÌ„swere to 1. reason of M. Campian Abbot in his defence c. 4. Orig. tract 32. in Matth. Hilar. can 27. Hier. ep ad Demetr Theoph. Euthy in cum locuÌ„ August tract 54. in Ioan. August tract 53. in Ioan. Beliar. de iustif l. 1. c. 15. of God and yet none of these were iustifyed therefore Fayth alone is not sufficient to iuftification M. Whitaker M. Abbot and the rest will answere that These had not a true but a faygned dead and idle fayth dead and idle we coÌ„fesse it was yet true and vnfaygned in respect of the essence and nature of Fayth for the Euangelist speaking of the Iewish Princes vseth the same word crediderunt they beleeued in Christ as he doth when he discourseth of them who beleeued indeed which would breed intollerable ambiguity doubtfullnes in expounding of holy Scripture if he were not to be vnderstood of true beliefe Secondly the ancieÌ„t Fathers interprete al these places of true and vnfaygned Fayth Origen S. Hilary S. Hierome the first affirming the foolish Virgins to be excluded from their bride-grome not for want of true fayth but for want of good workes S. Hierome Theophilact and Euthymius the second of the false Prophets attributing to their fayth the inuocation they made Lord Lord haue not we prophefied in thy name and intimating thereby that fayth alone is not inough to saluation S. Augustine expoundeth the third place likwise of true fayth comparing the fayth of those Princes with the true Fayth of such as openly confessed the name of Christ Affirming that if they also had proceeded and gone forward in that entrance of beliefe they might by profiting haue ouercome the loue of humane glory But that Fayth as Cardinal Bellarmine wel argueth which by profiting could vanquish the affection of vaine glory was true fayth otherwise that Fayth had Tertul. l. de resurrec carnis Orig. Chryso in hunc loc Ambr. ser 14. de naâ—ali Hieron Gregor Theoph. Euthy in â—um locuÌ„ Maldon in cap. 22. Matth. Iacob ep cap. 2. v. 14. 17. 14. Augu. de â—â—de opâ—rib c. 14. VVhitak l. 1. aduers Duraeum in his aÌ„swere to 1. reason of M. Ca â—pian VVitak vbi supra Fulk in c. 2. Ioan. sect 9. Abbot c. 4. f. 476. 477. not profited but another arriuing to perfection that had fayled Lastly that he who wanted his wedding garment beleeued also aright is insinuated by Tertullian Origen S. Hierome S. Chrysostome S. Ambrose S. Gregory Theophilact and Euthymius who conformably teach that he was cast into outward darknes not for any defect of fayth but for want of
founded erected by hope and perfected or finished by Charity The Centurists among the stubble rubbish or errours of S. Ephrem reiect this â—aying of his What doth it auaile if we haue all things and only want Charity that saueth vs Among the drosse of Sedulius they report this All iustice consisteth of Fayth and Charity 9. Innumerable others do they reprehend for houlding with vs in this point of iustification who partly in the former partly in the ensuing Chapter are recounted Yet I thinke it not amisse to knit vp this discourse with two or three Theological reasons borrowed from S. Thomas and his followers by which they demonstrate the excellency of Charity euen in this life beyond Fayth or Hope The first is that Charity in more noble and perfect S. Thom. 2. 2 q. 23â— art 6. 1. part q. 82. art 3 q. 108. art â— 1. 2. q. 65. art 6. Lorin Bannes â—â—iet â—s haec loca manner aymeth and inclineth to the incomparable bouÌ„ty and goodnes of God then either of those vertues for Fayth hath reference vnto him according to some speciall and restrayned manner as he is reuealed vnto vs. Hope as he shal be the goale or center of our Beatitude But Charity imbraceth him as he is in himselfe infinite illimited the soueraigne good and mayne Ocean of all perfection for although the supernatural knowledge of fayth be required as a condition to propose the amiablenes of the beloued obiect vnto vs yet loue is not bounded within the limits of our knowledge but extendeth it selfe to all the perfections of the thing proposed without any exception restriction or limitation which apparantly conuinceth the precedency of Charity because that vertue is more noble and worthy which after a more noble and worthy manner expresseth tendeth and draweth neere to the dignity of her obiect as all both Deuines Philosophers agree Secondly in this life the loue of thinges superiour which exceed the compasse of nature is more perfect then the knowledge or vnderstanding of them because we know them only answerable to the proportion of restrained formes which represent them vnto vs. We loue them according to the full sea of goodnes which Porphir is included in them In so much as Porphiry the Philosopher writeth That to speculate diuine things doth purify the soule Aug. ser 28. de teÌ„p Est 27. in append tract 2. in 1. ep Ioan. Dionys de diuin nomin c. 4. Plato to loue them doth deify or turne the same as it were into God S. Augustine agreably If thou louest God I dare say thou art God Thirdly loue weddeth conioyneth vs with the thing we loue it transformeth to vse S. Dionysius his word the louer into the bowels of his beloued Maketh sayth that Diuine Philosoper Plato the soule more where it loueth then where it liueth Howbeit Fayth and Hope suppose a disiunction and separation from their reuealed or desired obiects for Hope expecteth not the thing possessed and Fayth giueth not assent to the mystery clearely or manifestly proposed Hence S. Thomas inferreth the preheminence S. Thom. 1. 2. q. 66. art 6. of Charity aboue Hope or Fayth because the property and nature thereof consisteth in a more perfect vnion coniunction or marriage with God by reason of which it must needes more effectually concurre to our iustification then either of them 10. Therfore M. Abbot after much adoe to the contrary yieldeth to Charity so great a prerogatiue as he contenteth himselfe if Fayth may haue some part with Hier. in c. 22. Matth. it in the worke of iustification For in answere to that saying of Hierome The wedding garments are the Commandements of our Lord and the workes which are made vp of the Abbot c. fol. 610. 611. Law and the Ghospell and do make the garment of the new man M. Abbot replyeth Why doth he M. Doctour Bishop alleadge these words to exclude Fayth from being a part of the wedding garment Then The workes that are made vp of the Law Abbot ibidem the Ghospell consist not only in Charity but in Fayth also c. Lastly Though any do by occasion name Charity for the wedding garment as men by diuers occasions speake diuersly therof yet no man Ibidem was euer so absurde as expresly to exclude Fayth from being one part thereof I thinke so that neuer true Catholike was so absurde but so absurd are you as to accept that for a part which you and your companions haue hitherto challenged to be the only cause of Iustice For I cannot iudge that you should account this wedding garment which only admitteth vs to the banquet of heauen which only is acceptable to the Maister of that heauenly feast any other then the robe of true Iustice so pleasing vnto him wherein if Fayth haue only a part if it consist in Charity not excluding true Fayth why put you this question in suite in behalfe of Fayth alone Or if the wedding garment be not the true liuery of Iustice gratefull vnto God how is any part thereof wouen by Fayth which only concurreth according to you to iustify before God THE XXI CONTROVERSY IN WHICH It is discussed how good workes do iustify against Doctour Abbot Doctour Whitaker and D. Fulke CHAP. I. AFTER the first Iustification which iâ— accomplished by Charity there followeth the second that is the increase and augmentation of the same by good works in which holy men dayly walke and go forward vntill they arriue to the supreme degree of that finite perfection which God foreseeth they will climbe vnto by the concurrence of his grace as the wiseman teacheth â— Prouer. v. 2â— in the fourth Chapter of the Prouerbs The path of the iust as a shining light proceedeth euen to perfect day That is as the dawning appeareth more bright and bright vntill it approach to noone tyde or to the fullnes of the day so the iust man aduaunceth himselfe forwards in the way of perfection vntill he come to his determined pitch or state of vertue in which course euery step that he treadeth truly augmenteth his former iustice For as S. Iohn sayth He that doth instice is iust And he that is iust let him be iustifyed yet Doctour Whitaker D. Fulke and Doctour Abbot 1. Ioan. 3. v. 7. Apoc. 22. v. 11. VVhitak l. 8. aduer Duraeum Fulk in c. 22. Apoâ— sect 3. Abbot c. 4 sect 35. 36. Ibidem with one accord reply that S. Iohn speaketh not there of true iustice before God or of that iustice which purchaseth heauen but of inward sanctification or outward iustice before men only But if you distinguish sanctification from iustice as deceitfully you do the proper notion and signification of the word maketh against you which sayth not a man is sanctifyed only but iustifyed more iust by doing iustice Then S. Iohn expoundeth himselfe adding He that doth iustice is iust euen as he is iust But he to
3. instit c. 2. §. 2. Luc. 18. v. 41. persons had not at the first any thought or imagination vnles it were in a couert implicite as the Schoolemen call it and vnexpressed Fayth which Protestantes deride with Caluin their forerunner but they all specify the Fayth of miracles grounded on the power of God which our Reformers deny to be sufficient for saluation For what was the fayth of the womaÌ„ healed of her bloudy fluxe but the fayth of miracles by which she beleeued such power and vertue in Christ as she sayd in her hart If I shall touch only his garment I shal be safe What was the fayth of the blind man but the fayth of miracles that Christ could restore him his sight What wilt thou that I do â—o thee He sayd Lord that I may see What the fayth of the Prince of the Synagogue but the fayth of miracles that Christ could recall to life his deceased daughter The same I auerre of the rest yet this later was not the proper fayth of the reuiued daughter but the fayth of the Father So the Fayth which Christ chiefly regarded in pardoning the man sicke of the palsy was the â—ayth of those that carryed him brought him vp vpon the roofe through the tyles let him downe Iesus seeing their fayth whereby Matth. 9. v. 2. Luc. 5. v. 19. though we Catholikes proue that the Fayth of one may preuaile to obtaine health and safety for another yet no Sectarye graunteth that the fayth of one can iustify another Therefore not one of these places serueth to rayse but all pluck downe the rampire of their iustifying fayth in so much as they labour to vnderprop it by some other testimonyes crowded into the selfe same rancke as the iust liueth by Fayth Abraham beleeued and it was reputed him to iustice Being iustifyed by Fayth let vs haue peace towards God Likewise Abac. 2. v. 4. Rom. 4. v. 3. Rom. 5. v. 1. Act. 13. v 39. 1. Ioan. 5. v. 1. Gabr. Vasq in 1. 2. disp 210. c. 7. Clemens Alexand. l. 2. Strom. Orig. in 4 ad Rom August serm 22. de verb. Dom. de hono perseu c. â— serm â—6 de verb. Apo. In him euery one that beleeueth is iustifyed whosoeuer beleeueth that Iesus is Christ iâ— borne of God 15. All which haue so many true and litterall expositions as it can betoken no lesse then grosse dulnes in Protestant Ministers who either for want of reading did not find or finding conceaued not some one of them The first is that by Fayth we liue are iustifyed and are made the children of God inchoatiuely as the Deuines speake because fayth is the first supernaturall seed roote or beginning from which our iustification springeth and the first foundation or ground-worke vpon which our whole spirituall building relyeth as Gabriel Vasquez solidly proueth by the authority of Clemens Alexandrinus Origen and S. Augustine Secondly Fayth iustifyeth by way of impetration excyting our will by the consideration of Gods goodnes and other beleeued mysteryes to aske and obtayne the remission of our faults iustice of our soules Thus S. Augustine often interpreteth those and the like wordes of S. Paul saying Therefore by fayth the Apostle affirmeth man to be iustifyed not of workes because sayth is first giuen by which the rest are impetrated by the law the knowledge of sinne by fayth impetration of grace against sinne by grace health and saluation of the soule The same in diuers other places Not workes but fayth doth inchoate merit Aug. l. de praedestin Sanctor c. 7. de spir lit c. 30. Idem epist. 105 106 Idem l. de gra lib arbit c. 14. defide oper c. 21. August l. de grat lib. arbitr cap. 7. Thirdly all the former places may be vnderstood of liuely fayth formed with Charity and accompanyed with the retinue of other vertues which wholy and intierely iustify vs in the sight of that infinite Maiesty So also S. Augustine Men not vnderstanding that which the Apostle sayth we count a man to be iustifyed by Fayth c. did thinke that he sayd Fayth would suffice a man though he liued ill and had no good workes which God forbid the Vessell of Election should thinke who in a certaine place after he had sayd In Christ Iesus neither circumcision nor prepuce auayleth any whit he straight added but fayth which worketh by loue Fourthly fayth as all other vertuous and laudable acts flowing from Grace doth likewise iustify meritoriously by procuring increase of former iustice Therefore S. Paul to the Hebrewes sayth of holy men and Prophets That by fayth they ouercame kingdomes Hebr. 11. v. 33. Cypr. l. 4 ep 6. wrought iustice obtayned promises And S. Cyprian teacheth That God in the day of iudgment payeth the reward of Fayth and deuotion These foure wayes the forenamed Texts may be truly vnderstood howbeit our Reformers stupidity was such as they could not light on them euery Apo. 22 v. 17. Isa 55. v. 1. Rom. 3. v. 24. Ephes 2. v. 8. where obuious to the diligent searcher 16. The second bande of Obiections are those which affirme our iustification to be freely made by the benefite of grace therefore without the supply of works viz. He that thirsteth let him come and he that will let him take the water of life gratis All yee that thirst come to the waters c. come buy without siluer without any exchange wine and milke Aug. l. de spir lit c. 10. 16. Cent. 5. c 4. Colum. 505. Againe Iustifyed gratis by his grace By grace you are saued thorough Fayth I answere our first Iustification is free gratis because fayth which first beginneth and stirreth vs vp vnto it is freely giuen vs Charity which after accomplisheth it is likewise freely imparted not due to nature or hauing any connexion or dependance with our naturall actions be they neuer so good or commendable in themselues which is not my exposition but the interpretation of S. Augustine confirmed by the diuine sentence of the thrice holy Councell of Trent By grace man is iustifyed Similia habet Aug. in psal 18. exp 2. ep 106. de praedest Sanctor c. 15 praef in psal 31. Concil Trid sess 6. c. 8. Ioan. 6. v. 2â— that is no merits of his workes going before and which the Centurists reprehend the Apostle will haue nothing els vnderstood in that which he sayth gratis but that workes do not precede Iustification The Councell of Trent hath defyned the same Therefore we are sayd to be freely iustifyed because none of those thinges which go before iustification whether it be fayth or workes do promerit the grace it selfe of iustification But if our Aduersaryes by reason that iustification is free and of the grace of Christ will renounce all workes they must euen renounce true fayth itselfe of which S. Iohn sayth This is the worke of God that yee beleeue
in his 5. conclusion fol. 656. still and stand in doubt of saluation wherwith M. Reynoldes slaundereth vs. For the probability or morall certainty which we acknowledge ought not to trouble the peace of our Consciences nor anxiously distract much lesse torment the quietnes of our mindes It is a probability intermixed with feare and nourished with such comfortable VVhitak l. 8. aduer Duraeum and stedfast hope with such filial loue as banisheth all combersome anxiety all wauering doubtfullnes all seruile base and troublesome solicitude That which Whitaker so eagerly presseth against Duraeus Try your owneselues if you be in the fayth proue your selues know you 2. Cor. 13. vers 5. Cornelius Cornelij à Lapide in eum locuÌ„ not that Christ Iesus is in you vnles perhaps you be reprobates is interpreted as Cornelius declareth out of Theophilact of Christs aboad not in euery particuler person by iustifying grace but in the Church of the Corinthians by power miracles conuersions and other externall gifts wrought by S. Paul and to the tryall of this his presence he exhorteth them by the remembrance and consideration of the workes acheiued among them and not to try their iustifying fayth vnles it be by some probable tokens 9. The obiections of the second kind which ascribe Ioan. 3. v. 36. â— Ioan. 5. v. 13. Rom. 10. v. 9. Rom. 9. v. 33. Ioan. 3. v. 15. 16. Ioan. 6. v. 35. the certainty of saluation to fayth are these He that beleeueth in the Sonne hath life euerlasting They that beleeue in the name of the Sonne of God are to know that they haue eternall life confesse with thy mouth the Lord Iesus and beleeue in thy hart that God raysed him from the dead thou shalt be safe He that beleeueth in Christ shall neuer be confounded nor perish but haue euerlasting life He that beleeueth in me shall neuer thirst He that eateth this bread shall liue for euer To which I answere that these generall promises which assure life and saluation to the beleeuer are vnderstood conditionally if he beleeue as he ought with a true fayth working by charity and he is sayd to haue euerlasting life because by Cyril in Ioan. 3. fayth he hath entred the gate and way which leadeth thereunto or hath receaued the seed thereof the pledge right and title vnto it by the spirit of adoption or diuine filiation imparted vnto him He is promised also to be saued conditionally if he perseuere in that state to the end after which many other vniuersall sentences of Scripture Ioel. 2. v. 3â— Rom. 10. v. 13. Prou. 1. v. 28. Matth. 7. vers 8. Iac. 4. v. 3. are to be expounded It is written Whosoeuer shall inuocate the name of our Lord shall be saued and contrarywise Then shall they inuocate me and I will not heare them Christ sayth Whosoeuer doth aske shall receaue Contrarywise you aske and receaue not the reason he subioyneth because you aske amisse that you may consume it in your concupiscences Therefore these generall sentences whosoeuer inuocateth or beleeueth shall be saued are to be construed also with this promise If he inuocate and beleeue with true fayth sincere affection and purity of life as it behooueth him to do 10. Secondly whereas many causes concurre to the Hebr. 5. v. 9. Rom. 8. v. 24. Eccles 1. v. 27. Tob. 12. v. â— workes of Iustification or saluation the holy Scripture sometyme attributeth it to one sometyme to another To obedience He was made to all that obey him cause of eternall saluation To Hope By hope we are saued To Feare The feare of our Lord expelleth sinne To Almesdeeds Almes-deeds deliuereth from death because ech of them if nothing els be wanting is sufficient to saue vs and so fayth acheiueth our saluation if we be not defectiue in other things required thereunto or rather because it is the first supernaturall habit origen or roote of life which springeth and bringeth forth the liuely motions of all other vertues and for this cause our iustification is more often assigned to fayth then to any other vertue neuertheles if it fayle dye or be lost as in the next Controuersy I shall proue it may be it procureth not the health of our soules to which it was ordeyned 11. The last troupe of their misapplyed sentences which retyre vnder the standard of Gods care and protection Ioan. 10. v. 27. 28. VVhitak l. 8. aduers Duraeum Abbot c 3. Ioan. 17. v. â—0 21. Matt. 24. v. 24. Rom. 8. v. 30. 1. Cor. 1. v. 8. for security of saluation are My sheep heare my voice c. and they shall not periâ—h for euer no man shall plucke them out of my hands Christ prayed for the faythfull that they might be all one with him and no doubt obtayned it affirmeth it impossible for the elect to be induced into errour Whom he hath predestinated he hath called and whome he hath called he hath iustifyed and glorifyed He confirmeth and strengthneth them vnto the end I answere heere is a new throng of witnesses but no euidence brought in our Protestants behalfe For they are all veryfied of the elect in generall that they shall not perish but be preserued and glorifyed in the end into their harts he striketh his feare with them he maketh his euerlasting couenant but heer is no word or syllable that this or that man in particuler is one of them he may be in the number of such as are outwardly Matt. 20. v. 16. Aug. ser 16. de verb. Apostol called For many are called but few elect He may be also inwardly iustifyed for a tyme which yet S. Augustine auoweth to be vnknown to him but that he is one of the happy band of those who are called according to the purpose and eternall election of God is an inscrutable mystery fit and expedient sayth the same S. Augustine to be Aug. tom 7. de corr gra c. 13. hidden in this place where elation and pride is so much to be decaded c. That all euen those who runne may feare whilest it is concealed who shall ariue to the goale 12. In like manner to answere the authorityes of the Fathers foure obseruations are carefully to be noted Nazian in orat conso in grand Ambros serm 5. Bernar. ser â— de annuÌ„ August tract 22. in Ioan. First that they auouch vs certaine of Gods grace as S. Gregory Nazianzen doth Certaine of saluation S. Ambrose Of remission of saluation S. Bernard Of finall perseuerance S. Augustine to wit conditionally if we keep the commandements if we striue manfully against vice euen to the end c. Secondly they speake sometyme of the certainty of hope and confidence not of the certainty of fayth or of the certainty only of humane fayth by probable coniectures not of diuine and supernaturall Thus S. Hierome S. Augustine S. Leo and S. Gregory in the places heere quoted Thirdly they say that we are infallibly
touching Christ so high so inexplicable so farre aboue the reach of the Iews were not necessary if not for euery particuler member yet for the saluation of the body of the Church 8. Moreouer to draw to some particuler issue First to belieue the Scriptures themselues the Ghospell of S. Iohn the Epstls of S. Paul al the books of holy Writ is necessary to saluation which notwithstanding we only know as S. Augustine teacheth by the Tradition of the Church Secondly to belieue imbrace the true sense of Scripture is necessarie to saluation which as S. Ambrose S. Ambser 25. 34. Iero Epist ad Mar. Cyp. lib. 1. Epist 12. Ierome S. Cyprian accord we are vndoubtedly taught by the Traditions of the Church Thirdly to beleeue the baptisme of Infants Fourthly the pepetuall virginity of our Blessed Lady Fistly the procession of the holy Ghost from the Father and the Son Sixtly The celebration of the Feast of Easter vpon a Sunday Seauenthly the Father to be vnbegotten Eightly the Sonne to be consubstantiall is necessary to saluation and yet where do we learne them but from the Traditions of the Church For although the substance of some of these points be Rein. c. 2. diuis 2. p. 51. 52. darkly insinuated in Holy Writ as M. Reynolds answereth to the latter instances and others reply to the former yet the precise termes and cleare explication the Aug. Ep. 174 â—â—n Max. Ari subuersion of errour and light of our profession we read not expressed as S. Augustine argueth in the diuine Scriptures 9. Lastly to be able to conuince heretikes is necessary to the saluation of the Church yet Tertullian and Vincentius Field l. citato Euseb l. 5. histor Lirinensis with whom D. Field also closeth herein shew that they cannot be refuted but by Tradition By which the same Tertullian repressed the Marcionists Irenaeus the Valentinians S. Cyprian the Nouatians Epiphanius the Apostolikes S. Hierome the Heluidians S. Augustine the Donatists and S. Athanasius which other Doctours of his Epiphani haer â—1 Beza con Trinitar Vvhitgift cont Cart. Barlow in the conference p. 10 13. p. 68. Beza epist Theol 8â— p. 334. 335. tyme the Arians Yea the Sectaries themselues at this day to refell their Aduersaries runne to the supply of vnwritten Traditions Beza against the Trinitaries Whitgift against Cartwight our Protestant ministers in the conference before the Kings Maiesty against the Puritans where by Tradition they proue Confirmation Absolution the signe of the Crosse in Baptisme and the like Beza addeth that without the tearmes of Essence Person Nature Property c. borrowed from men the blasphemous Arian Nestorian and Eutichian heresies cannot sufficiently be reproued In fine all you who professe the exact following of the written word against the same written word imbrace the Tradition and practise of the Church The word of God commaundeth vs to abstaine from bloud and strangled meates which all Christians obserued fot some hundred yeares togeather you contrary to the word of God contrary to the primitiue Church Act. 15. v. 20. Exod. 31. v. 17. Iere. 17. v. 24. Field l. 4. cap. 20. presume to feed on these forbidden meates only warranted by our Tradition The word of God commaundeth Saturday to be the Saboath-day of our Lord and to be kept holy as an euerlasting couenant you without any precept of Scripture to vse D. Fields owne words chaunge it into Sunday only authorized by our Tradition 10. Diuers English Puritans oppose against this point that the obseruation of Sunday is proued out of Scripture Act. â—0 vers 7. Out of the acts of the Apostles where it is said In the first of the Saboath when we were assembled to breake bread out of the first to the Corinthians In the Saboath let euery one of you put apart with himselfe out the Apocalips I was in spirit â— Cor. 16. v. 2. in the Dominicall day Haue they not spon a faire thrid in quoting these places If we should produce no better for Purgatory prayer for the dead inuocation of Saints the like they might haue good cause indeed to laugh Apoc. cap. â— v. 10. vs to scorne for where is it written that these were festiuall dayes in which those meetings were kept Or where is it ordayned they should be alwayes hereafter obserued Or which is the summe of all where is it decreed that the obseruation of our Lords day or of the first of the Saboath should abrogate abolish the sanctifying of the Saboath which God coÌ„manded euerlastingly to be kept Not one of these is expressed in the written word Notwithstanding such stuffe as this others bring to proue the Baptisme of infants also out of Scripture to wit Circumcision was ministred to infants but Baptisme succedeth in the place of Circumcision therefore Baptisme ought to be ministred vnto them Sure a subtile kind of reasoning Calu. l. 4. instis c. 16. §. 16. §. 6. 7. by which it followeth that women ought not to be baptized nor children neyther before nor after the eight day But women sayth Caluin are of the sanctified seed of Israel they are comprehended in the couenant made to Abraham They are so And are now in the new law conteyned therein as much as they were in the old How chaunceth it then they may not in these dayes be made heires of Gods promise without the Sacrament of Baptisme as well as in those without the seale of Circumcision if you haue no better auctority for baptizing female infants then the abrogated precept of Circumcision which neuer could oblige their sexe at all 11. M. Field wisely coÌ„sidering the force of these replyes Field l. 4. cap. 20. weake oppositions of his fellow-Ghospellers leauing them coÌ„plyeth with vs so far in this point as if the dregs of their foule ingredients had not filled his Pen he might haue beene graced with the name of a Catholike writer We admit sayth he first the bookes of Scripture Canonicall as deliuered by Tradition secondly the chiefe heads of Christian doctrine contained in the Creed thirdly the forme of Christian dostrine and distinct explication of many thinges somewhat obscurely contained in Scripture c. fourthly the continued practise of such thinges as are not expressed in Scripture fifthly such obseruations as are not particulerly commanded in Scripture Among these and the former he reckoneth the fast of Lent the Baptisme of Infants and Obseruation of our Lords day he addeth also some few leaues after That many other thinges there are which the Apostles doubtles deliuered by Tradition Such is the force of truth as is often breaketh forth out of the mouths of her enemyes 12. Well then if the sense and explication of many obscure places of Scripture if these chiefe heads and articles of our beliefe if diuers practices obseruations and sundry other things not decreed in Scripture are to be learned by Tradition euen by the testimony of
them into his true and proper flesh that the body of life may be in vs as a certaine quickening seed Eusebius Emissenus The inuisible Euseb Emiss ser de cor Domi. Cyp. de coens Dom. Priest Christ Iesus turneth by his word with a secret power the visible creatures into the substance of his body and bloud saying Take and eate for this is my body S. Cyprian who liued before any of these This bread which our Lord gaue to his Disciples not in outward apparence but in nature changed by the omnipotency of the word is made flesh The like he hath in other places In so much as a famous * Vrsin in commonef cuiusdam Theol. de sacra Coen Aug. ser citato à Bedain c. 10. â— Cor. Humfrey Iesu pâ— 2â— ca. 5. pag. 626. Matth. 4. v. â— ProtestaÌ„t confesseth That in Cyprian are many sayings which seeme to conforme TraÌ„substantiation S. Augustine and sundry others euidently also graunt our Reall mutation or Transubstantiation of the elements Which doctrine Gregory the Great and Augustin our Apostle brought into England as D. Humphrey teacheth and the Diuell himselfe acknowledged to be possible when he sayd vnto Christ Dic vt lapides isti panes fiant Commande that these stones be made bread 18. Secondly if we respect the conueniency it was meet we should really eate and really drinke of the reall victime truly slaine and offered for vs. It was meet that he who became our companion in the manger our teacher in the Temple our Priest at the Altar our price sacrifice and ransome on the Crosse should likewise be our food and sustenance at the table It was most meet that he who imparted his owne diuine person and all the riches of his Godhead by Hypostaticall vnion to the flesh and bloud of a pure and vnspotted man should also coÌ„municate the same flesh and bloud and all the treasures of his diuine and human nature to the soules and bodyes of As our first Parents were not infected by a Metaphoricall but by a true eating of the accursed Tree so we cannot be healed by a Metaphoricall but by a tru eating of the Tree of life NisseÌ„ orat catech ca. 37. Ignatius Ep. ad Ephes Athan. de huâ—â—atur suscep Cyril in Io. â—p ad Calosy â—re 1. 4. c. â—4 l. 5. c. 2 alibi Cyr. Alex. 1. 10. in â—o c. 13. Spaâ—kes in his answer to M. Iohn d'Albins pag. no. 257. his faithfull seruants The wisedome of God requireth that as our Forefathers and we were first impoisoned not by the desire but by the true and real eating of the forbidden apple so we should be cured by the true and substanciall feeding of this blessed fruit For S. Gregory Nissen proueth After the manner of the poyson so likewise the medicine must enter into our bowells the vertue therof be traÌ„sfused into all partes of the body 19. Againe the poyson which Adam receaued was a venemous fountaine of a double contagion ioyntly infecting both body and soule two wounds it inflicted it defiled our soule with sinne our body it enthralled to death and corruption What could be more behoofull for our Redeemer then to prepare a medicine against both these wounds A medicine to wash our soules from sin and rayse our body from dust to beautify the one with grace and cloath the other with incorruptioÌ„ And what could sooner worke this admirable cure then the glorious flesh of this holy Sacrament Which is not only the Ocean of Grace but the medicine of immortality the preseruatiue as S. Ignatius calleth it against death The first fruites of glory as Athanasius writeth The liuely and reuiuing seed of our bodyes as S. Cyrill sayth The pledge the earnest the hope or expectation of Immortall life as Irenaeus affirmeth According to that of Christ He that eateth my flesh drinketh my bloud hath life euerlasting and I will rayse him at the later day The body then must eate his flesh and drinke his bloud that it may partake the benefit of Resurrection our soule by fayth might enioy the dowryes of blisse But this terrestriall nature of our body cannot as S. Cyrill of Alexandria teacheth be aduanced to immortality except the body of naturall life be conioyned vnto it 20. Yet D. Sparkes maugre S. Cyril or whosoeuer els obstinatly persisteth that the body of Christ cannot be really conioyned with ours Because Christ is ascended into heauen sitting at the right hand of his Father and the heauens must Bils 4. par pag. 788. 789. c. Ioan. 20. Read S. Aug. ep 3. ad Volus Amb. l. 10. in cap. 24. Luc. Hila. l. 3 de Tri. Iustin q. 117. Cyril l. 12. in Io. c. 53. Bede Theoph. Euthym. Ruper boc loco whoproue Christs entrance the dores being shut containe him vntill the restitution of all thinges As though good Syr he could not be at the same tyme in diuers places to wit in heauen sitting on the right hand of his Father and heere vpon earth in euery consecrated hoast not naturally as the Fathers copiously quoted by M. Bilson constantly teach but supernaturally by the power of him vnto whome nothing is impossible For so he hath wrought many wonderfull workes aboue the course of nature He came forth of the Virgins wombe preseruing her virginity rose out of the sepulcher not remouing the stone entred into his Disciples the dore being shut ascended to his Father not deuiding the heauens when he penetrated them But as in these examples diuers bodyes were supernaturally in one place so by the same supernaturall power one body may likewise be at the same tyme in diuers places for it is a common Axiome approued by Philosophers that Contrariorum eadem est ratio Amongst contraryes the same reason holdeth on both sides Moreouer we are instructed by fayth that the single person of Christ is vnited to most distinct diuers natures to the nature of God and to the nature of man that the sole essence of God is in three persons really distinct that one and the selfe same moment of eternity is answerable correspondent to most different and contrary tymes to tyme past tyme present and tyme to come But as one person sustaineth diuers natures one nature is communicated to diuers persons one moment coexisteth to diuers Amb. orat in Auxen Aeges l. 3. de exid vrbis Hieros cap. 2. â—o Dams orat de B. Virgine tymes why cannot one body be resident in diuers places 21. Els how could our Sauiour after his Ascension haue met S. Peter flying the persecution of Rome as S. Ambrose and Aegesippus record How could he haue descended to honour the funeralls of our B. Lady as S. Iohn Damascen and Nicephorus witnesse How could he appeare to S. Paul as in the 9. Chap. of the Actes of the Apostles in the 22. and 23. For in none of these apparitions could he Calu. in c. 9. act l. 4. Instit c. 17. §.
Conference of originall texts the promise which Christ made the institution of a Sacrament the establishment of a Law the enacting of his last Will and Testament conuince as I say a most true and proper kind of speach 11. Yet because some Protestants challenge vs to assigne a disparity why there should not be Transubstantiation Ioan. 15. v. 1. when he said I am a Vine as well as when he said This is my Body I assigne these differences First TransubstaÌ„tiation is a passage froÌ„ one substance into another which supposeth two substances to be and one to loose his being by incompossibility with the other So in my present case there are two substances Bread and the Body of Christ and the one by Consecration is changed into the other but when Christ said I am the Dore I am the true Vine there is one only substance For the Vine the Dore doth not signifie any other Dore then Christ himselfe He is that spirituall Dore that true spirituall Vine to whom some propertie of the corporall Vine and Dore in a most eminent degree belongeth And therefore here it is impossible any Transubstantiation should be 12. Further S. Augustine giueth this rule to discerne a Aug. l. 3. de doct Christ c. 10 Vnum disparatum non potest de alto praedicari figuratiue speach from a proper when that which is spoken in Holy Writ Cannot properly be referred either to honesty of manners or verity of faith it is be expounded figuratiuely But it is repugnant to reason that one substance should be properly affirmed of another much more so many different substances verified of Christ as he is said to be a Vine a Dore a Shepheard and such like Repugnant to faith that the Sonne of God should be changed into the Vine which groweth in the field I am the Lord saith Malachy and am Mala. 3. v. 6. not changed Dishonorable to God to change the noblest creature that euer was the humanity of our Sauiour Christ into so ignoble as a Vine or Dore. Disagreable to the vvordes themselues for in this proposition I am the Vine Christ is auouched to be therfore he cannot by transubstantiation at the same time loose his being And yet at our Lords supper not one of these incoÌ„ueniences follow Heere one different thing is not verifyed of the other but that which the Pronowne this doth in generall inderminatly demonstrate vnder the formes of bread is particulerly specifyed when the complete signification of the wordes is indeed to be the body of Christ Moreouer this change is possible for bread was often changed into the flesh and wine into the bloud of Christ when he was nourished vpon earth This change is honorable to God of worse to better of an ignoble thing into a most noble of common bread in to the bread of life into the immaculate flesh of the Sonne of God In this bread is not sayd to reserue any being but another substance that is to say Christs body and bloud sustayning the accidents of bread and wine by reason whereof they loose their being Such and many other reasons there are of Transubstantiation in the one and not in the other 13. M. Sparks presseth vs with that maine obiection their chiefe Achilles It is the spirit that quickneth the flesh profiteth nothing Nothing indeed Then the word to become Sparks p. 109. Io. 6. Aug. tra 27. in Io. Cyr. ad â—uo Cyr. in Io. l. 4. c. 23. Conc. Eph. anath 11. Aug. 27. in Ioan in Psal 98. Chrys in hunc loc Orig. l. 3. ep ad Rom Aug. locis citatis flesh benefiteth nothing Then the flesh of Christ crucifyed buryed reuiued what doth it auaile vs The sense therefore of these words is that the Capharnaites grosse and carnall vnderstanding of them profited nothing For they imagined they should eate dead flesh the flesh of a meere man depriued of the life soule diuinity as Nestorius also weened of which flesh our Sauiour pronounced that it profiteth nothing But it is the Word and Spirit of God in the flesh that quickneth and giueth life as S. Cyril against Nestorius S. Augustine and the Ephesine Councell declare Secondly they thought that Christ would cut in peeces sayth the same S. Augustine and mangle his owne flesh and so giue vs to eate as it is commonly sould in the Butchers shambles Which rude and sauage conceite our Sauiour also reiected as togeather with him S. Chrysostome Origen and others obserue As though he speaking to their thoughts had sayd The flesh after that manner profiteth nothing It is the spirit that quickneth to wit a more diuine spirituall and sacramentall manner of eating his flesh affoardeth vs the fruit of eternall life 14. Our Opponents at length not able to find any footing in Scripture take hold of the Fathers quoting many passages wherin the Sacrament is called A remembrance a signe a figure of Christs body therefore not his true body The like oposition Apollinaris and Marcion made against the humanity Sparks p. 110. seq Bils 4. par p. 716. 717 of Christ That he was made according to the similitude â—hape and likenesse of man The like others framed against his diuinity that S. Paul intitleth him The Image of God the Character or figure of his Fathers substance But as both we Phil. 2. v. 7. Col. 1. v. 15. Haeb. 1. v. 3. Orig. in c. 15. Matt. Aug. câ—t Adaman 12. l. 3. de Trin. c. 4. Basil in his Liturgy Nazi ora in Gorg. Macar hom 27. Theod. in dialog 1. Aug. in Psal 98. Aug. l. 5. de doct Christ c. 13 Facinus est tract 25. in Io. and you reply hereunto that Christ had the likenesse of man and was a true and perfect man was the image of God yet true God the figure of his Fathers substance and the substance it selfe so I say the Eucharist is a commemoration and signe of Christs body and also his true and naturall body It is a signe in respect of the externall and visible elements which do not promise grace absent only as our Sectaryes teach but containe the Authour of grace and body of our Lord inuisibly present as Origen Augustine and all others auouch 15. Againe not only the outward formes but the body of Christ as vnder them is a Sacrament Image or Signe of his body as offered on the Crosse For although it be the same body in substance yet not in shew and appearance not endued with the same qualities of extension passibility circumscription c. In this sense S. Basill S. Gregory Nazianzen Macharius Theodoret call it an Image a Figure In this sense S. Augustine writeth Not that body which you see shall you eat nor drinke that bloud which shall be shed by them that crucifie me That is not that body in such a carnall palpable and bloudy sort For this in his booke of Christian Doctrine he counteth an hainous and barbarous fact
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
S. Iohn in the desert with habit with meate with voyce with deeds cryed Yield fruits worthy of Penance S. Paul saith If we did iudge our selues we should not be iudged which S. Chrysostome and Venerable Bede expound of seuere iudiciall affliction of our selues that we may not be punished of God Finally Christ himselfe began his preaching with this precept Doe Penance for the Kingdome of heauen is at hand 7. Diuers euasions M. Fulke and the rest of his faction heer seeke They answere that the penaltyes inflicted by Fulke in c. 2. â— Cor. sect 2. in c. 3. Matth. sect 4. c. Caluin l. 3. Inst ca. 4. the ancient Canons by the Apostles or by the hand of God were 1. For the publike discipline of the Church 2. For the exercise of vertue 3. As the fruits of true repentance 4. As cautions to beware of future sinnes Tet no way to saâ—isfy the Iustice of God for precedent faults But the Scripture flatly declareth the affliction I mentioned to haue beene imposed for offences past The Prophet Nathan sayd to K. Dauid Because thou hast made thy enemyes blaspheme the name of our Lord for 2. Reg. 12. v. 14. Exod. 32. v. 34. Hier. epist 12. ad Gaud. this word the Son that is borne to thee shal dye And God himself sayd I in the day of reuenge will visit this their sinne Therfore he meant to punish their offence which notwithstanding was pardoned if we belieue S. Hierome 8. Likewise many innocent babes after the spot of Originall infection is cleansed by Baptisme are daily afflicted with the panges of sicknes with the agony of death not for the exercise of vertue nor for Penitentiall correction or future amendment of which they are vncapable but for the reuenge and chastisement of our first Fathers sinne Neither can we say that the death of King Dauids child was principally sent vnto him as a fruitefull caution or token of sorrow because he with teares with fasting with lying on the ground sought to shun it as much as he could which so vertuous a Prince would neuer haue done if it had beene any profitable caution or fruit of repentance much lesse could it be any Penitentiall correction for the publike satisfaction and discipline of the Church because he was so vnwilling to haue it Psa â— v. 7. Psa 34. v. 1â— Psal 101. ver 10. 3. Reg. 21. ver 27. Ionae 3. v. â— 7. 8. Hiero. in his comm vpon the 3. of Ionas Ionae 3. v. 9. 10. Vid. Fran Riberum in cap. 3. Ionae in cap. 1. Naâ—um Aug. hom 5. ex 50. homilijâ—â— 5 Non sufficit moresin melius c. nisi etiam de his quae facta sunt fatisâ—ias Deo c. Aug. in Enâ—hyr ad Laurent â— 70. Cyp. ser de Lapfis Cyp. tract de oper Eleâ—mosyn Châ—ys hom 41. ad Popul Antio Lact. l. 5. diâ— iâ—sti ca. 13. Orig. ho. 3. in l. ludic Amb. l. 2. de Poenitâ—n cap. 5. come to passe vsing so many meanes to pacify God another way neither is it likely that the Church would haue inflicted such a punishment vpon him the teares likewise he shed in so great aboundance as he washed with them euery night his Couch the humbling of his soule in fasting the minglâ—ng of his bread with ashes the wearing of sackcloth and meruailous humility which King Achab shewed the afflictions and voluntary fastings which the Niniuites their King their children their cattell endured were neither vsed for example to others or for amendment of their liues heereafter or for any other cause to asswage the wrath of God recompence the wrong their sinnes had done already pardoned by the secret Contrition sorrow of their harts as togeather with the interpretation of S. Hierome vpon this place the very wordes of the Niniuites Gods answere vnto them do both make manifest The Niniuiâ—es intention was to satisfy God saying Who knoweth whether God will turue and pardon and returne from the fury of his indignation The Prophet replyeth in his person And God saw their works not the repentance only of their inward harts but the Pennance and Satisfaction of their outward workes and Herepented him of the euill he spake against them Howbeit they after slyding back into their former wickednes the subuersion of their Citty ensued which the Prophet foretold 9. Besides the authorityes of the Fathers are also pregnant that the punishments of which they speake were not only inflicted for exercise of present vertue or preuenting of future euills but also to satisfy God and redeeme offences past as nothing can be more euidently recorded S. Augustine pronounceth It is not inough to chang our manners to the better and decline from euills vnles God be also satisfyed for those things which be past by the griâ—â— of Pennance by the mourning of humility by the sacâ—ifice of a contrite hart almesdees cooperating thereunâ—o And in another place By almesdeeds for offences past God is to be made propitious and fauourable S. Cyprian God is to be implored our Lord is to be pacifyed with our Satisfaction Againe By good-workes God ought to be satisfyed by merits of mercy sinnes should be purged S. Chrysostome Let vs take reueng of our selues so we shall appease our Iudge Lactantius It is lawfull to satisfy God Origen As much tyme as thou hast spent in sinning so long humble thy selfe to God and satisfy him in Confession of Pennance S. Ambrose He that doth Pennance should not only wash away his offence with teares but with perfecter workes ought to couer and hide former faults that sinne may not be imputed vnto him â—asil interro 12. in eg breuioribus Psal 100. 10. S. Basil sheweth the reason heereof saying Albeit God in his only begotten Sonne as much as lyeth in him hath granted remission of sinnes to all yet because mercy and iudgement are ioyned togeather by the holy Prophet and he witnesseth God to be both mercifull and iust it is necessary that those thinges which are spoken of Pennance by the Prophets and Apostles be performed by vs that the iudgments of Gods iustice may appeare and his mercy Greg. Na zian orat insancta luâ—ina be consumated to the condonation of sinners For as S. Gregory Nazianzen sayth It is a like euill remission without chastisment and chastisement without pardon because the one letteth go the raines too far the other restraineth them too much Wherefore that God may carry ouer vs an euen hand that his clemency may be mingled with some seuerity his iustice and mercy may meete togeather although he alwayes of mercy pardoneth the iniquity of repentant sinners yet he often bindeth them ouer to some temporall chastisement to satisfy thereby the rigour of his iustice as in the partiall iudgment of our professed enemyes all antiquity heerein Caluin l. 3. Inst c. 4. §. 8. Calu. 4 c. 12. §. 8. Kemnitius 2. par exam p. 181.
Iohn the Patriarch of Constantinople vsurped it to himselfe to wit to be such an absolute and vniuersall Patriarch as to derogate from all others their Patriarchall dignity as diuers Catholike writers haue often demonstrated out of S. Gregoryes owne Epistles Greg. l. 4. Ep. 34. 36. Andreas Frisius de Eccles l. 2. 6. 10. p. 170. Yet if it may carry more credit with Protestants deliuered by Protestants themselues let them read what Andreas Frisius a famous Zuinglian Secretary to the King of Polonia wryteth Some there be who agaynst this office of vniuersall Superintendent obiect the authority of Gregory who sayth that such a tytle belongeth to the Precursour of Antichrist But the reason of Gregory is to be knowne and it may be gathered out of the words he repeateth in many Epistles That the tytle of vniuersall Bishop is contrary and doth withstand the grace which is commonly powred vpon all Bishops He therfore that should surname himselfe vniuersall Bishop nameth himselfe the only Bishop and taketh Bishoplike power from the rest Therefore this tytle he would haue to be reiected which is vsurped with the iniury of other Bishops And immediatly after Notwithstanding by other places it is euident that Gregory thought the charge principality of the whole Church was committed to Peter by the voyce of our Lord. And thus much he wrote plainly and almost word for word to the Emperour Maurice and strenghtned it by testimony of Scripture Thus he Plainly declaring that although S. Greg. l. 4. Ep. â—2 Gregory disliked the arrogant vsurpation of that name with iniury to the other Bishops yet he allowed the vniuersall dignity of one supreme Gouernour of the Church without wrong or derogation to any 22. To that which M. Bilson vrgeth of Councells Bils part â— p. 84. 85 86. 87. 88. c. deposing Popes I answere First they were vnlawfull assemblyes as the Councell of Brixia the Councell of Pisa according to Antoninus And the Councell of Basil although lawfully begun was then vnlawful when it deposed Eugenius Secondly I answere that lawfull Councells may in tyme of Schisme iudge and declare who is true Pope depose the vsurpers or perswade also the true Pope for quietnes sake to resigne his right which was all that the Councell of Constance defined practised in deposing Iohn the 23. Gregory the 12. and Benedict the 13. And therefore M. Bilson might haue well spared his paynes from tyring the learned and amazing the simple Reader with the vayne recitall of so many wild and vagrant hystories To proceed 23. This second point being proued that Peters Successour enioyeth his dignity it resteth I discusse why the Pope of Rome should rather inherite it then the Bishop of Antioch where Peter first sate or the Bishop of Ierusalem where Christ our Sauiour dyed For declaration whereof you must vnderstand that Christ neuer fixed his seat eyther at Ierusalem or at any other determinate place Agayne he hath none to succeed him he still continueth Haeb. 7. v. 24 his Euerlasting Priest-hood And that the Primacy should not remayne at Ierusalem the testimonyes of Scripture are most perspicuous S. Paul giueth a reason hereof The Priesthood being translated it is necessary that a translation of the law Haeb. 7. v. 12. Matt. 21. v. 41. Act. 13. v. 46. also be made Christ fortoâ—d it to the Iewes The Kingdome of God shall be taken from you and giuen to a Nation yielding the fruits thereof S. Paul and Barnabas testify the performance To you it behooued vs first to speake the word of God but because you repell it and iudge your selues vnworthy of eternall life behold we turne to the Gentils 24. If Caluin had weyghed these places well they might haue instructed him why the seat of Christs Lieutenant was not placed at Ierusalem the chiefe Citty of the Iewes but in the chiefe and principall Citty of the Gentils It might haue also informed M. Bilson why at Rome rather then at Antioch because it was meete as Saint Leo doth often insinuate That the Citty of Superstition Leo 1. de naâ—a Apost Pet. Paul Marcel Ep. ad presbyt Antioch Anaclet ad omnes Presbyt Hieron de viris illust in vit Pet. Damas in vit eiusdoÌ„ Euseb in Chron. an 44. Hieron de viris Illusta in Petro. might be made the Chiefe Seate of Religion For this cause albeit he first sate at Antioch for the space of seauen yeares yet after as Saint Marcellus Anacletus Saint Hierome and Damasus auouch he translated his throne to the Citty of Rome and there continued Bishop as Eusebus Saint Hierome and other Hystoriographers testify 25. yeares There he ended his life with a glorious Martyrdome There he resigned or rather surceased his Pastorall charge Wherefore seing he only is inuested in the state of his Predecessour who succeedeth him yielding vp eyther by natural death or voluntary resignation his whole former dignity and not he who succeedeth only in his place or partaketh some part of his charge the reason is cleare why Linus the Pope of Rome and not Euodius Bishop of Antioch is Peters Successour because in Rome he sate last in Rome he sate longest in Rome he resigned his Episcopall dignity 25. We see when the King changeth and remoueth his Court from one Citty to another the Magistrate he placeth in his former residence he appointeth no heyre or Successour to the right of his Kingdome When the throne of the Empire was translated from Milan from Treuers from Antioch and other places the Gouernours of those Cittyes did not thereby vsurpe the Imperiall crowne no more can the Bishop of Antioch challenge the scepter of Peters supremacy after that Peter translated his seate from thence after that he aduanced it to the Citty of Rome and there continued it vntill the houre of his death Neuertheles he often departed thence during this tyme into diuers other countreyes about the affayres of the Church 26. And it hath pleased God so to confirme the continuall succession of his chiefe Vicars in the Blessed Sea that notwithstanding many cruell and mighty Tyrants haue bent their whole endeauours to disturbe them from thence notwithstanding they haue beene often banished into remote and barbarous Countreys as Clemens by Traian in Chersonesum the North part of Asia Cornelius Thomas Bozius de signis Eccl. Tomo 2. l. 17. signo 78. Baronius in Auna anno chri 200. 255. by Decius to Centumcellas Liberius by Constantius into Thrace Martin by the same into Pontus and forty such like notwithstanding 33. one after another haue beene put to the sword notwithstanding their remoue for a tyme to Viterbo Auenion Rauenna Yet the Pope haue still returned and the Sea continued at Rome All other Patriarchall seates haue beene shaken in pieces but that of Rome no deaths no banishments no Tyrannies of men or malice of Sathan could euer ouerthrow That hath perseuered for the space of 1620. yeares and
he answere with Tertullian Procopius and Eucherius that some hellish spirit taking the shape of Samuel was raysed by the enchauntment of the Pythonicall woman Oh how doth he debafe Gods blessed Saints making them lesse able to heare our prayers lesse powerfull to relieue our necessityes then Diuels are to heare and obey the magicall charmes and coniuration of witches Or will he reply at last with some of the former authors that God preuenting the womans witch-crafts called vp Samuel not in such vgly shape disorderly manner with his heeles vpward as euill spirits according to the Rabbins were wont to appeare but in due order and comely fashion sooner also then she expected Oh how vngratious is he blasphemous agaynst God to thinke him more ready to preuent the desires of the Sorceresse then the earnest suits and supplications of the Iust more ready to summon vp the diuell from hell to satisfy her demaunds then reueale and lay open to his Saintes in heauen the humble requestes of their suppliants on earth Incline therfore to which part you will follow what opinion inuent what shifts frame what answers you list eyther you blaspheme the boundlesse piety and goodnes of God or you must needes confesse that he acquainteth the inheritors of his Kingdome with the prayers we addresse and dutifull seruices we performe vnto them 19. But let vs heare the cloakes they vse the pretenses they make to couer such wickednes Christ say they inuiteth vs all to him Come to me al you that Labour Mat. 1â— v. 28. are heauy loaden and I will refresh you Who doubteth that we must all repayre to Christ as to the head and ofspring from whome all goodnesse floweth we must haue recourse to him as to the Doctour of truth to the Phisitian of our soules the comforter of our griefes and only authour of our saluation as the ancient Fathers interpret that place Origen teacheth that Christ by these Orig. l. 2. cont Cels Ier. l. 2. in c. 11. Mat. Hilar. in hunc locuÌ„ Matth. Chry. hom 39. in c. 11. Mat. Aug. ser 11. de verb. Dom. Luc. 7. Mat. 8. wordes come yee all to me inuiteth all from the darkenes of errour to the new light of his doctrine he inuiteth vs according to S. Hierome from the yoake of the law to the grace of his Ghospell To the obseruation of his Commandments according to S. Hilary He inuiteth vs sayth S. Augustine from the disasters and combersome trauel of this world to refresh vs with his spirituall rest with the aboundance of his godly delights which sweetneth all bitter and distastfull thinges He inuiteth all sayth Saint Chrysostome and the same S. Augustine that are surcharged with the burden of sinnes to fly to him to be eased vnloaded and assoyled of them Not one of these expositions hinder or inhibite our repayre to Saintes neyther can vve be sayd any vvhit the lesse to come to Christ our selues when we of humility and reuerence interpose them as meanes vvith vs to obtayne these graces of him for wheras the humble Centurion came not immediatly himselfe but sent his friendes and Seniours of the Iewes to Christ yet as Saint Augustine wisely obserueth Aug. l. 2. de consen Euang. c. 20. the Scripture sayth Accessit ad eum Centurio the Centurion came to him and was farre more inward in his fauour then the proud Pharisy who went himselfe and drew so neere vnto the Altar of God Whose presumption let Miscreants follow vve rather imitate the humility of the former 20. But M. Fulke presseth out of the Epistle to Fulke sect 4. in â—â— ad Roman the Romans How shall they inuocate in whome they haue not belieued now it is vnlawfull to belieue in any but God Therefore vnlawfull to inuocate any but God I answere the Apostle there speaketh of Pagans and Infidels vvho could not truly call vpon Christ as they ought vnlesse they acknovvledged and belieued him to be their Lord and Sauiour No more can vve dutifully implore the succour of Saintes except vve belieue them to be endued vvith such grace and fauour in the sight of God as they are able to helpe vs. Which manifestly reiecteth M. Fieldes fiction of the Fathers doubtfulnesse For hovv could they doubt to vvhome they so deuoutly prayed Hovv could they inuocate vvhome they belieued not I doe not say to be Gods but to be able to obtayne or further their suites as I haue already demonstrated out of the vvord of God 21. It is vrged further Letno man seduce you willingly in the humility and Religion of Angels Where as Saint Chrysostome S. Hierome Theophilact interprete S. Paul Colos 2. 18. Epip haer 6. Aug. haer 39. Theod. in eum locum Conc. Lâ—o. cap. 35. â—ield lib. 3. c. 20. f. 109. 1â—0 speaketh against Simon Magus his followers who taught as certayne other Heretickes called Angelici of whome Epiphanius and S. Augustine vvriteth imitating the Platonickes since haue done that the Angels ought to be honoured as Demy-gods vvith the diuine vvorship of Latria that by them and not Christ accesse is to be made to God the Father Which horrible heresy Theodoret and the Councel of Laodicea reprehend in the place by M. Field cited agaynst vs. After which sort vve may reconcile Saint Ambrose vvith Saint Bernard whome M. Fulke Fulke in c. 2. ad Tim. sect 4. Amb. in c. 1. ad Rom. Bern. ser de Bea. Virg. quaeincipit Signum magnum after his fashion of ansvvering the Fathers vncharitably bandeth one agaynst the other For true it is vvhich Saint Ambrose auerreth vvriting agaynst the Heathens vvho vvorshipped the Starres as they the Angels To merit God we neede no suffragatour as though he vvere vnable of himselfe to ayde vs. In another sort true it is vvhich S. Bernard teacheth We neede a Mediatour to our Mediatour and who more profitable then the Blessed Virgin True that vve need no Mediatour no Intercessour in respect of Gods ability power promise benignity forvvardnesse to relieue true that vve need in regard of our ovvne imbecillity negligence indignity and base vnworthynesse 22. Our Aduersaries hauing gayned no ground by these former attempts thinke at least to driue vs 1. Tim. 2. vers 5. out of the field vvith their last assault out of S. Paul One God and one Mediatour of God and men the man Christ Iesus Therfore they contradict this holy Apostle And doe iniury Fulke in eum loc sayth M. Fulke to Christ who make any more Mediatours then he I answere that as S. Paul himselfe did nothing preiudice the honour of Christ in vsing the mediation of the liuing vpon earth so vve nothing at all in admitting the intercession of the Saints in heauen as long as vve call vpon these after the same fashion and in no other sort then he vpon them vvith a mayne difference and distinction from Christ To Christ vve say Lord S. Aug. l. 8. de Ciuit.
are not imputed but pardoned in Christ all Mortall in the Reprobate M. Fulke conformably deliuereth Allsinnes are pardonable to the Penitent and faythfull and without fayth and repentance euen the least and ligh est sinne are damnable and deadly Against whom I reason thus 2. If there be any sinnes which euen then wheÌ„ they are voluntarily committed without repentance can stand with grace and Iustice the life of our soules they are of their owne nature neyther damnable nor deadly but there are some suchsinnes Therefore there are some sinnes which neyther of their owne nature Prou. 24. v. 16. cause the spirituall death of our soules in this life nor damnation in the next That there are some such sinnes I proue out of Scripture out of the Prouerbes Seauen tymes doth the Iust man fall and rise againe If he be Iust how falleth he into sinne If a sinner how is he called Iust vnlesse some sinne may consist with Iustice Out of Ecclesiast There is not a Iust man vpon earth who doth good and doth not sinne Out of S. Iohn If we shall say we haue no sinne we seduce Eccles 7. v. 21. 1. Iohn 1. Aug. l. dâ— natu gra c. 36. Haeb. 5. our selues and the truth is not in vs. Where S. Augustine expoundeth S. Iohn of the sinnes of the Iust and speaking of our Blessed Lady absolutly pronounceth This Virgin excepted if all holy Persons whilest heere they liued were assembled togeather with how great sanctity soeuer they shined c. they would all crie out If we say we haue no sinne we seduceour selues Out of S. Paul Euery Bishop ought as for the people so also for himselfe to offer for sinnes Whence S. Hierome collecteth He Hier. apud Panigarol part 2. lect 12. Iaco. 3. v. 2. lacob 1. v. 14 Hier. in CoÌ„menta c. 5. Mat. Psal 31. Math. 5. 1. Cor. 3. Orig. bo 5. In Leuit. Amb. in Psalm 118. Naz. or at 2. Iulia. in Cbrys bo 24. in Mat. Hier. l. 2. con Pelag. Aug. l. de natura gra ca. 38. in Enchir c. 22. 71. ser 41. de Sanct. Fulke in c. 1. Iaco. sect 6. Ezech. 18. 4. Rom. 6. 23. Iacob 2. 10. Aug. Ep 29. Cbrys bo 35. in Mat. should neuer be commanded to offer for others vnlesse he were Iust nor for himselfe if he wanted sinnes Out of S. Iames In many things we all offend And in his first Chapter Euery one is tempted of his owne concupiscence abstracted and allured afterward concupiscence when it hath conceaued bringeth forth sin but sinne when it is consummate engendreth death Behold three things in man Concupiscence the ground or entisement to sinne Conception the first and imperfect motion which yeeldeth therunto ConsuÌ„mation the absolute deliberate consent Concupiscence is no sinne Conception is a sinne but not damnable not deadly ConsuÌ„mation or full consent is only that which engendreth death S. Hierom agreable heereunto maketh a great difference betweene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Desire with Consent and withous Consent Many other places I omit cited out of King Dauid S. Mathew and S. Paul I omit the Fathers who acknowledge this diuersity of Veniall and Mortall sinnes Origen S. Ambrose S. Gregory Nazianzen S. Chrysostome S. Hierome S. Augustine c. 3. M. Fulke obiecteth by Ezechiel and S. Paul Of all sinnes in generall it is sayd The soule which sinneth shal die And The wages of sinne is death I answere They speake of haynous sinnes not of euery small offence For God were too seuere his leagne of friendship intollerable if for the least idle word or sleight default he would depriue his Friends of grace and persecute them to death S. Iames also writeth of grieuous sinne the breach of Gods Commandment in the place you commonly alleadg against vs He that offeudeth in one is made guilty of all For S. Augustine teacheth that he is made guilty of all because he breaketh the band of Charity which is the totall summe and perfection of the law Or can no lesse escape the sentence of death and damnation who transgresseth one commandement then if he were guilty of all as the Authour vpon the imperfect worke vpon S. Matthew singularly well expoundeth S. Basil and S. Augustine I grant make great account of Veniall sinnes in that they diminish the feruour of Charity are somewhat contrary to the Easil in quaest q. 4. q. 293. Aug. Con. 3. super Ps 118. tract 12. in Ioan. law and now and then dispose to the transgreslion of it in that they truly offend the infinite maiesty of God yet in a matter so light and with such imperfect apprehension as it diminisheth the indignity and wholy altereth the quality of the fault For if the want of all knowledge and all consent in children and mad men vtterly taketh away the guilt of sinne then imperfect knowledge imperfect consent must needs cause imperfect sinnes Not such as absolutly violate the law of God or throughly incurre his high displeasure but such as are to be shunned notwithstanding as dangerous infirmities and diseases of our soule Which is all that S. Augustine and the rest of the Fathers intend when they exaggerate the enormity of small offences Thus much in confutation of our Aduersaries second ground Concerning the third 4. We stand not vpon the name but vphold the thing that is a certaine penall estate or cleansing of some soules after this life which cleansing we call as Suarez Tom. 4. in 3. par disp 45. sect 1. Esay 4. Malach. 3. Suarez well noteth Purgation and the place where it is made Purgatory which the ancient Fathers themselues haue constantly gathered out of sundry texts of holy Write In the old Testament S. Augustine teacheth it from the mouth of Isay Our Lord shall purge the dregs of the daughters of Syon and shall wash the bloud of Hierusalem out of the middest therof in the Spirit of iudgment and in the Spirit of Aug. l. 20. de â—iuit Dei c. 25. Hiero. in hunc locuÌ„ Amb. in Psalm 36. Orig. ho. 6. in Exod. combustion or as the English Protestant translation readeth By the spirit of burning He teacheth it likewise from the mouth of Malachy Our Lord is like a purging fire and like fullers sope he shall sit downe to trye and fine the siluer he shall euen fine the Sonnes of Leui and purify them as gold and siluer Where S. Augustine addeth That these wordes cannot signify a separation only of the polluted from the pure in the last penall iudgment c. but must intimate a purgation of the good who haue need thereof With whome S. Hierome S. Ambrose Origen consent in the interpretation of that place The same S. Augustine and Venerable Bede deduce out of that passage of Aug. in Ps 7. Beda in Psal 37. Psalm 65. Amb. in Psal 36. ser in Psal 118. Orig. hom 25. in Numer the
hier cap. 4. Concil Agâ—â—hens can 14. Aug. ser 19. de Sanctis Optatus lib. cont Parm. Peter Mart. in his com places in English pag. 227. Cartwrig in his 2. reply p. 264. Centurist Centur. 4. col 409. Centur. 3. cap. 4. colum 83. Greg. Nazi in ep 8. ad Simplician Fulke in his reioynder to Bristowes reply p. 28. Calu. in Haeb. c. 7. v. 9. pag. 9. 4. in tract theolog pag. 389. Neither M. Higgons nor any Catholike writer euer maintained any such intention of helping all The Patriarches Prophets and Martyrs are remembred and not desired to be holpen the damned who dye in mortall sin are neither holpen nor remeÌ„bred as you may often read in S. Augustine and generally in all the rest howbeit you guilfully misconstrue some of their sayings to be meant of the mitigation of their paines But there are some of a middle sort who depart this life neither deadlywounded nor perfectly recouered of the infirmityes of sinne these only they intended to relieue as M. Higgons proueth and you without iugling should haue laboured to disproue 15. Your answeres to his former two differences are as full fraught with vntruth as this with fraudulency and deceit For you reply to the first We haue Altars in the same sort the Fathers had c. To the second We admit the Eucharist to be rightly named a Sacrifice Both cunning escheats You haue spirituall Altars only they had corporall and externall By nature common stones by blessing Holy and immaculate S. Gregory Nissen On which we Sacrifice vnto one God which were consecrated with Chrisme and the signe of the Crosse S. Augustine S. Dionyse and the Councell of Agatho Which were seats and receptacles of the body bloud of Christ Optatus Sayings disliked by Peter Martyr M. Cartwright and the Centurists who also affirme That the Altars erected within the first 400. yeares after Christ from Iewish obseruation crept into the Church 16. Secondly they had true and proper Sacrifices vnbloudy victimes propitiatory Hosts as I haue largely demonstrated in the Controuersy of the Masse They had A Sacrifice offered to God the Father wherin the Priest supplyeth as S. Cyprian according to the Centurists superstitiously writeth the roome of Christ. They had a Sacrifice The name whereof as M. Fulke affirmeth they tooke of Iewes and Gentils and not from Scripture They as Caluin sayth forged a Sacrifice in the Lords supper without his Commandment and so adulterated the supper with adding of Sacrifice And in another treatise The ancients quoth he are not to be excused for it is apparent they haue heerein swarued from the pure and proper institution of Christ. 17. Now M. Field haue you I pray such Altars such Sacrifices as these Such Altars as Crept into your Church from the Iewish custome Such Sacrifices as were forged without our Lords Commandment Such as adulterated his supper Such as swarued from the pure and proper institution of Christ If you haue let your hart abhorre these villanous inuectlues pronounced against them by the principal Captaines of your sect If not let your Pen retract your former asseueratioÌ„ Let it disclaime from the Altars and Sacrifices of the Fathers and be content to haue no society with them in these as your men account Superstitious abuses 18. In fine the chiefe Ring-leaders of the Protestants Centu. loc citat profession do not only reiect the Altars condemne the Sacrifices but they controle also the very manner of prayer the Fathers vsed for the Dead Therefore they practised some other kind then those foure which M. Calu. l. 3. Inst c. 5. §. 10. Bulling Decad. 4. serm 10. Field his consortes allow Caluin sayth About one thousand three hundred years ago it was receaued as a coÌ„mon custom to vse Prayers for the dead c. But they were all I confesse beguiled with errour Bullinger writeth I know â—he Ancients prayed for the dead I know the excellent Doctour S. Augustine the eloquent S. Chrysostome and many other old and renowned men what they haue left written of this matter I know the Fathers affirme prayer for the dead to be a TraditioÌ„ of the Apostls And S. Augustine Aug. ser 32. de verb. Aposto Centu. 3. c. 5. col 138. Osiand Cent. 3. l. 1. c. 5. p. 10 Hosp in hist Sacr. pag. 167. Spark p. 371. 372. Fulke in c. 10. 1. ep ad Cor. sect 8. prope finem Fulke in his Confutation of Purgatory pag. 262. writeth It is obserued in the vniuersal Church that Sacrifice be offered for the dead I know Aerius was condemned because he disauowed these Prayers But I aske whether the Fathers did well heerin or no The Centurists and Osiander blame Tertullian because he approued Oblations for the Dead and Anniuersary-prayers in their Obite-dayes Hospinian affirmeth of S. Cyril He sayd indeed according to the preuailing custome of his tyme that the Sacrifice of the Altar is a great help to soules Of S. Augustine D. Sparkes He was both greatly carryed by the sway and opinions of the multitude in determining the auaylablenes of prayers for the dead Whereupon in the very next page he sayth I may lawfully discent from him in that case M. Fulke auerreth Prayer for the dead was the drosse of Augustine and Chrysostome Tertullian sayth he S. Cyprian S. Augustine S. Hierome and a great many more do witnesse That Sacrifice for the dead is the Tradition of the Apostles 19. Another where he sayth But of memories of the Dead and prayers for the dead also we will not striue but that they were vsed before the tyme of Bede Ephrem Ambrose but without warrant of Gods word or authorityes of Scripture Indeed Is this the cause you reproue a custome so general supported by the greatest Pillers both of the Greeke Latine Church because they want the testimonyes of holy Writ for such is your common excuse repeated in another place We must not belieue Chrysostome without Scripture affirming that mention of the dead in the celebration of the Lords supper was ordained by the Apostles Would not a man thinke this Ghospeller meant to imbrace S. Chrysostome and admit those ancient Writers if they countenanced their assertions with the authority of the Ghospell Would not a man thinke he would then submit his iudgement vnto theirs No other sense I wis can be picked from his wordes notwithstanding farre other is his meaning this is a veile to couer his shame a disguised glosse of speach to pretend the awe and reuerence of Gods word when as neither God nor man neither humane writing nor heauenly Oracles doth he regard vnles they sound very tuneable to his straine Which that you may not condemne as a forgery deuised by me read the sayings of these Fathers and confront with them his answeres 20. S. Augustine first proueth that prayer for the dead disagreeth not from Scripture Not from that of S. Paul We ought all to be summoned before the tribunall
all other Fathers in whose behalfe let these few giue in their verdict S. Basil discussing the words of the Psalmist Our Lord maketh the floud to inhabite calleth the grace of Baptisme A floud or deluge purging out all that is stayned Centu. 5. c. 4 fol. 515. Basil in psal 28. Ambr. l. 4. in Luc. Greg. l. 9. cap. 39. Aug. l. 1. cont 2. ep Pelag. c. 13. de verb. Apo. ser 6. item ser 5. 12. Aug. cone 1. in psal 113. Clem. Alex l. 1. paeda c. 6. Hier ep 83. ad Oceanum with the filth of vncleanes After which he adroyneth God sitteth in the shining soule making it as it were his throne S. Ambrose No man is admitted to the gaine of vertue vnles first washed from al the spots of sinnes he be consecrated with the guift of heauenly grace S. Gregory the Great often auerreth that the soule in Baptisme attaineth heauenly cleanesse celestiall purity and that sinnes thereby are wholy cancelled and scoured forth S. Augustine We teach that Baptisme giueth a plenary or fullpardon from all manner of sinnes And in another place whatsoeuer passed sinnes concupiscence hath caused in vs either by deeds words or thoughts are all abolished by sacred Baptisme one indulgence hath released all kind of debts Wherupon he compareth Baptisme to the red Sea in which our sinnes like the Aegyptians are demersa extincta drowned and extinguished to whome I might ioyne S. Clemens of Alexandria S. Hierome and sundry more 8. Three cosening shifts are deuised by our Aduersaryes to infeeble the strength of these authorâ—â—yes and all the former Texts of holy Writ The first is that the imputation of sinne is taken away by Baptisme although the spot and blemish be left behind which they trauaile to proue out of S. Augustine demanding how concupiscence VVhitaker l. 8. aduersus Duraeum â—bbot in his defencâ— cap. 2. Aug. l. de nuptijs concup c. 25. Rom. 8. v. 1. should be faulty in the child when it is not in the Baptized parent To this quoth he I answere that concupiscence is not so forgiuen in parents that it is no more but that it is no more imputed to sinne So they expound S. Paul there is no damnation to them that are in Christ Iesus that is nothing imputed to damnation So the rest Wherein they flatly contradict the very wordes themselues and the whole drift and meaning both of the Fathers and of the Holy Ghost who testify our sinnes not only not to be imputed but to be cleansed dissolued taken away blotted out separated from vs cast into the bottome of the Sea our soules made therby light in our Lord temples of God more white then snow more pure then the beames of the Sunne Which cannot be true if they be in wardly darkened with the cloudes of sinne if they be still deformed with the enormity of vice neither can you without open violence to the Maiesty of Gods word auow that to remain not imputed which he plainly auerreth to be cleansed taken away and blotted out 9. Againe according to this Antichristian reply the 2. Ioan. 3. v. 8. Ad Hebr. 9. v. 28. bloud of our innocent lambe ordayned by God to dissolue the worke of Sathan to exhaust the sinnes of many that is to empty and draw them out of the very bottome hath not beene able to lessen or diminish them he that dyed to cleanse to himselfe a people acceptable to beautify them with his grace to adorne them with vertues to make them fayre Tit. 2. v. 14. and amiable in his sight offered so meane an oblation as his Father is fayne to wincke at the defects to dissemble the weaknes thereof and in behalfe of his eternall Sonne to account them cleane who are indeed vnclean to repute them fairely cloathed with the garmentes of grace who are miserably apparelled in the ragges of sin to loue them as his friends adopt them for his children entitle them to his crowne who perseuere in themselues his deadly enemyes deserue his hatred deserue damnation and to be disinherited for euer from the right of his kingdome which is the greatest blasphemy that euer was vttered against the passio of Christ And no lesse an iniury to the iustice of God who impureth not that vnto vs which he findeth in vs or otherwise deemeth of vs then we are in our selues What Is the Father contented for his sonnes sake either to be blind and not to see or seeing not to iudge or iudging not to account vs as we are He whose eyes see all thinges whose iudgment S. Paul witnesseth is according to truth and whose finall sentence is agreeable to the desert of euery one 10. Howbeit least any should stumble at S. Augustins saying I heer obiected his meaning is cleare that concupiscence Ad Rom. 3. v. 2. is remitted in Baptisme not that it be not left behind to striue against but that it is not imputed to sinne because whatsoeuer is faulty and sinnefull therin is cleane extinguished made away which Alexander Halensis also meaneth vrged by Field that concupiscence in the baptized Alex. par 4. q. 8. de Saâ—r Bap. memb 8. art 2. Peild in his 3. booke c. 26. f. 133. transir reatu manet actu passeth away in respect of the guilt and remaineth touching the act to wit the whole guiltines of the fault is gone and the only act of alluring of entising of rebelling abideth for our greater conflict combat and crowne of vertue Marke how S. Augustine speaketh of this matter in his booke against Iulian. In Christian Baptisme perfect newnesse perfect sanctity is attained from these our euils by which we were gulty not from these with Aug. l. 6. contra lul c. 7. which we must fight lest we become guilty So as not to be imputed in the phrase of his speach is vtterly to be abolished in respect of al guilt or spot of sinne And it is a thing worthy to be obserued against our Sectaryes that not to Ezech. 18. v. 24. Tolet. in psal 3. ser 3. Orig. l. 4. in ep ad Rom. Aug. tom 9. l. de diligendo Deo c. 12. impute sinne is more then to couer it more then to forgiue remit or take it away for a sinne is truly forgiuen when the guilt and eternall payne is wholly remitted couered when the soule besides is inuested with grace cloathed with charity clad with vertues in which case it may stand lyable to future punishment it may not be honoured with such extra ordinary priuiledge nor aduanced to so high a degree of fauour as she had before herfall But then sinne is sayd not to be imputed when the penitent returneth to perfect friendship and recouereth all whatsoeuer he had when no print of fault no fyne of punishment no losse of grace no memory is left of former trespasses when all the iniquities he hath committed shall not be remembred againe as Ezechiel prophesyeth After which
be also inherent and acceptable vnto him 12. Lastly why are the faythfull outwardly accepted only as iust not inwardly inuested with the garment of Iustice It is because God will not honour them so much whome he most dearly loueth for his Sonnes sake This cannot be It derogaterh from the riches of his infinite goodnes Or because Christ with his bitter Passion hath not made so great a purchase This were to debase the treasure of his incomparable merits Is it because God cannot endow a fraile creature with so rich a rayment But thus you blaspheme the Maiesty and power of God What then Doth it plant humility Doth it enkinkle in our harts the loue of God As though the smoak of pride the ordure of hatred the contagion of sinne abyding in our souls were apter fuell to nourish vertue then the seeds of grace the ofspring of Iustice the habits of Charity Meeknes Piety and the like Or lastly doth it tend to the greater glory of God and renowne of Christ Not so for it is far more honourable to God to haue all his seruants suited in the liuery of his beloued Sonne far more for the crowne and dignity of Christ that we be all clad in his Courtely robes all shine with the inward beames of his righteousnes then that apparelled in the raggs of our own miseryes we seeme to be cloathed with the couerture of his Iustice Is it not more stately and magnifical for a Prince to be rich welthy and valiant himselfe and without any impouerishing or diminution to his owne estate to endow his subiects with the like qualityes and store of riches receiued from him and still continued by the benefit of his fauour then he in all his pompe to be attended on by beggarly ignorant and cowardly vassals Is it not more credit for a Maister to be deeply learned to make his Schollers also florish with learning then for them deuoyd of all good literature meerly to vaunt of their Maisters skill So it is more glory to God more honour to Christ for him to abound with such an Ocean of grace or welspring of iustice as without any losse hinderance or diminution Dionys l. de diuinis nomin c. 4. S. Thom. 1. part q. â— he may deriue the riuers of true Iustice to others then if he alone should swimme in all aboundance and leaue his followers dry barraine and wholy destitute of that celestiall dew Chiefly sith it is the nature soueraigne property of goodnes according to S. Dionysius and all Deuines to diffuse and communicate it selfe to others and therefore as the bounty wisedome beauty and other Aug. l. 1. de peccat mer. c. 9. 10 Aug. in psal 98. Ipsam iustitiam ipse in nobis fecit qua illi plaâ—eamus Cyril l. 6. de Trinit Hieron l. 1. 3. aduers Pelag Basil l. 1. de Bapt. c. 2. Amb. l. 6. exam c. 8. Vener Beda in c. 11. Matth. attributes of God are made more glorious by imparting them to men in some inferiour degree why should not the Iustice of Christ become more illustrious by communicating it in some conuenient measure to the faithfull of his flocke Which according to my custome I will now corroborate with the authorityes of Fathers 13. S. Augustine They are iustifyed in Christ that belieue in him through the secret communication and inspiration of spiritualgrace whereby euery one leaneth to our Lord. Againe We are impious he the iustifyer when as he hath created in vs that iustice it selfe by which we may please him Behould we are not only sanctifyed but iustifyed also through the secret communication and inspiration of grace and that grace the iustice it selfe created in vs by which we please God S. Cyril The spirit is a heat who as soone as he hath infused charity into vs and hath with the fire of it inflamed our mindes we haue euen then obtayned Iustice. The like hath S. Hierome S. Basil S. Ambrose and Venerable Bede houldeth it to be a sinne against the Holy Ghost to deny his grace by which sins are remitted to be giuen in Baptisme Eucharist and the rest of the Sacraments I cyte not Origen because the Centurists reprehend him That he doth with open mouth declaime Cent. 3. â— 4. Column 78. Idem Column 82. Cent. 2. c. 4. Colum. 58. Cent. 4. c. 10. Col. â— 49. Luth. in commen S. Petri. Calu. l. 3. instit c. 1◠§. 15 Kemnitius in 1. part examinat Concil Trident. Patribus non mouemus litem Kemnitius ibid. paulâ— post of the Iustice of Iob nor S. Cyprian whome they also blame for saying The baptizing person imparteth the holy Ghost and inwardly sanctifyeth the baptized nor Clemens Alexandrinus of whom they report That in all his writings it appeareth he neuer knew the force of Originall sinne or the inherent malady thereof Likewise touching S. Hierome they approue that saying of Luther This point which in Christian doctrine is to be vndoubtely established that in Saints sinne abydeth was neuer by Hierome vnderstood And why did neither Hierome nor Clement vnderstand it but only because they teach with vs the infection of Originall sinne to be wholy extinguished by the inhabitant grace or Iustice of our soules Moreouer Caluin of S. Augustine touching this point sayth The very sentence of Augustine or at least his manner of speaking is not altogeather to be receaued And Kemnitius of many other Fathers writeth We sue not processe against the Fathers albeit they commonly take the word to iustify for the renewing therby the workes of righteousnes are wrought in vs. Againe I am not ignorant that the Fathers do often vse the word iustify in this signification namely to make inherently iust Thus you haue the sentence of S. Augustine the doctrine of S. Cyprian of Origen of S. Hierome of S. Clemens Alexandrinus and the common current of the Fathers speach running on our side by the partiall iudgment of no meane Protestants VVhitak in his answere to 8. reason of M. Campian fol. 231. Abbot in his defence c. 4. sect 5. 2. Cor. 5. v. 19. Psal 3â— v. 1. 14. Howbeit from these testimonyes of Fathers and deposition of their owne associates Whitaker and M. Abbot make their appeale once againe to the Tribunall of holy Scripture and to those places by name wherein our sinnes are sayd to be couered not imputed hidden c. As God was in Christ reconciling the world vnto himselfe not imputing to them their sinnes And blessed is the man whose iniquityes be forgiuen and whose sinnes are hidden or couered Likewise blessed is he to whome the Lord imputeth no sinne To which I haue answered in the former Controuersy now I add that three seuerall wayes a thing may be couered First we couer things to preserue them as sweet oyntments or perfumes least they loose their sent fragrant odour Secondly to hide and conceale them from our eyes by reasoÌ„ of their loathsomnes which we cannot otherwise
vertues it nourisheth humility exciteth care procureth watchfullnes restrayneth vs within our bounds whetteth vs forward Hier. in c. 3. lonae Aug. l. de correp grat c. 13. Chrys ho. 8. in c. 2. ad Philip. Greg. ep 186. quae est l. 6. ad Greg. Cubiâ—ul Aug. lib. 9. mora c. 17. Andr. Vegal 9. cap. 17. in Concil Trident. Abbot c. 3. sect 7. Greg. epist 286. quae est ad Gre. Cubicul Aug. in our duety maketh vs more narrowly sift and examine our actions more deeply repent and do pennance for our sinnes more diligently worke to the attayning of vertue and more feruently cry and call vpon God to succor and assist vs in our dayly conflicts and combates against vice These fruits of our vncertainty and the former euills of Protestants security are set downe by S. Hierome S. Augustine S. Chrysostome S. Gregory the Great and diligently proposed by Andreas Vega in his defence of the holy Councell of Trent 7. Now when Protestants account these feares tentations when they compare them to sinne against which they fight and seeke wholy to abandone they bewray the Anuil on which their deuises are hammered quite opposite to the touch-stone of holy Scripture which commendeth timidity as behoofull Blessed is the man who is alwayes timerous worke your saluation with feare and trembling Are these counsailes suggestions Is this happynes to be abandoned Renounce you as dangerous assaults which the holy Ghost proposeth as wholesome remedyes and stayes of our soules And which S. Gregory writing to the Lady Gregoria notably pursueth telling her That she ought not to haue security but alwayes iealous alwayes fearefull dread her sinnes and wash them away with incessant teares A verity so often repeated in holy Write and celebrated by the rest of the Fathers as Caluin is coÌ„strained to coÌ„desceÌ„d vnto it at least in shew of words For Calu. in c. 6. ad Heb. v. 4. he affirmeth That God sprinckleth the reprobate with some tast or smacke of his grace shiâ—eth on their minds with some sparks of his light affoardeth them some feeling of his goodnes and engraueth in a sort his word in their souls Otherwise where is that fayth for a time of which S. Marke maketh mention There is therefore Mar. 4. v. 17. in the reprobate a certaine knowledge of God which after vanisheth away either because it tooke not so deep root as it ought or because being choaked it degenerateth Hitherto Caluin Which discourse Cal. ibid. of his because it driueth the silly Protestant into a thousand perplexityes still casting doubts and questioning with himselfe whether his fayth hath taken sufficient roote may not heereafter be choaked may not degenerate Whether the motions he feeleth be proper to the elect or the common sparkes of light tastes of grace feelings and impressions which are communicated to the reprobate Caluin quieteth his conscience with this finall Conclusion And by this bridle our Lord keepeth vs in feare and humility And truly we see how slippery and prone humane nature is otherwise to security foolish confidence Whose wordes be these The wordes of a Protestant or of a Catholike They are the wordes of a Protestant of the ring-leader of Protestants taking heerein the face of a Catholike and condemning the infallible certainty vayne security and foolish confidence of his Sectaryes 8. The obiections heere heaped togeather by our late Reformers are of diuers sorts some insinuate an assurance of saluation by reason of Gods spirit dwelling in vs others seeme to challenge it to the condition of faith others to Gods protection safeguard and preseruation Abbot c. 3. VVhitak l. 8. aduers Duraeum of such as he hath once called to the participation of his grace The principall of the first kind are these In this we know that we abyde in him and he in vs because he hath giuen vs of his spirit the spirit himselfe giueth testimony to our spirit that we are the sonnes of God and if sonnes heires also We haue receaued not the spirit of this world but the spirit which is in Fulk in c. 8. ad Rom. 2. 1. ad Cor. Kâ—mnitius in examin Con. Trid. Calu. l. 3. iustit c. 11. 1. Ioan. 4. v. â—3 Rom. 8. v. 1â— 1. Cor. 2. v. 12. 1. Ioan. 5. v. 19. â— Ioan. 3. v. 2. Rom. 8. v. 38. Hier. ep ad Algas quaest 9. Ambr. in eum loc Vatablus Beza and Erasmus in eum locuÌ„ â— Cor. 2. v. 12. God that we may know the thinges that are giuen vnto vs of God We know that we are of God and the whole is in wickednes We know that when he shall appeare we shall be like vnto him for we shall see him as he is I answere that this knowledg which the Apostles mention is not the certayne and infallible assurance of fayth but a probable knowledge a morall certainty such as begetteth a ioyful confidence and assured hope as S. Paul had when he sayd I am sure that neither death nor life nor Angells c. shal be able to separate vs from the Charity of God Where the Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifyeth only a propable perswasion and so S. Hierome S. Ambrose the Syrian interpreter Vatablus Bedae also and Erasmus read it or the Apostles may speake in some of those places of themselues in particuler by speciall reuelation if they had any such imparted vnto them concerning their perseuerance in grace as some thinke they had or they are to be vnderstood of the predestinate in generall and benefits of grace glory and euerlasting life reuealed for them in Scripture and by the instinct of fayth and spirit of God infallibly beleeued of which S. Paul namely writeth in the second Chapter of the first to the Corinthians But Protestants vrge against my former answere That the testimony of the spirit is the testimony of the Holy Ghost the testimony of the Holy Ghost is sure and infallible therfore the testimony of the spirit which witnesses to our spirit or with our spirit as the Greeke importeth is not only probable and coniecturall but infallibly certaine I answere it is so I confesse in it selfe as it is witnessed by the Holy Ghost but as it is intimated vnto vs by the inward loue of God zeale of soules hatred of sinne peace sweetnes ioy comfort dilatation of our hart such like which are the pledges testimonyes and certificates the holy Ghost affoardeth it is fallible and subiect to deceit For as the truth of holy Writ is of irrefâ—agable authority in it selfe yet proposed by men who may be deceaued is also deceaueable so that which the Holy Ghost witnesseth by himselfe immediatly or such expositors as cannot erre is infallible that which he testifyeth by probable and coniecturall signes is only probable vnto vs and obnoxious vnto errour Howbeit it passeth the boundes of truth and modesty That with a wonderfull tormenting of conscience we mistrust Reynolds
4. Gen marked with g doe well shalt thou not receaue againe And if thou doest ill shall not thy sinne forthwith be present at the Dore But the lust or appetite thereof shall be vnder thee and thou shalt haue dominion ouer it 10. Heer M. Whitaker heere M. Fulke heere you see that neither man since his fall nor Cain fretting with malice is enchained in the fetters or Necessarily subiect to the Captiuity of Sinne but sinne is rather subiect to him he might if he would raigne ouer it as S. Ambrose S. Bernard and Rupertus gather out of the former speech And will M. Whitaker now will his Rebellions faction beleeue the Apostles beleeue Christ will they beleeue this Oracle of God No They rather venture to peruert and falsifie the same forcing it to be spoken of Cains dominiō ouer Abell not ouer sinne And in liew of those words The lust thereof shall be vnder thee c. they guilefully trāslate Also vnto thee his desire shall be subiect and thou shalt raigne oūer him with this Gloze in the Margent The dignity of the first borne is giuen to Cain ouer Abell 11. O pernicious O sacrilegious Adulterers of holy Writ What connexion is here Thy sinne shall be present at the Dore c. And thou shalt rule ouer Abel What Texts What Pererius l. 4. in Gen. c. 4. ver 6. 7. Aben Ezra in Haebr comment in hunc lo. Aug. l. 15. c. 7. de Ciu. Dei Hier. quest haebraic in Genesim Manuscripts What Copyes What Originalls What Comments What Scholies haue you for this Translation The Latine deliuereth a quite contrary sense as you haue heard The Greeke of the seauenty Interpreters cited by Peterius and allowed by S. Ambrose S. Chrysostome S. Augustine conformably readeth To thee is the conuersion thereof and thou shalt rule and master it The Hebrew hath thus vnto thee is the appetite therof and thou shalt beare rule ouer it that is ouer sin as Aben Ezra a great Rabin commenteth vpon this Text affirming it to be a meere forgery to expound it otherwise And S. Augustine reprehending in the old this vile corruption of our new Manichees saith Thou shalt beare sway ouer it What Ouer thy Brother God forbid Ouer what then but sinne With whom S. Hierome Because thou hast Freewil I warne thee that sinne haue not the Soueraignty or Maistership ouer Iustin in Apolog. ad Imperat. Antoniu p. 31. Orig. bom 12. in Nū thee but thou ouer sinne 12. To these two excellent Lights I might ioyne many other both of the Greeke and Latine Church who although they allude not particulerly to this place yet strongly defend the liberty of Free-will I haue now in hand S. Iustin Martyr Vnlesse man by Free-will were able both to eschew dishonest things and follow good and vertuous he were without fault as not being cause of those things which are Hilar. in Psal 2. done after what sort and manner soeuer But we teach that mankind by free arbitrement and free choice doth both well and ill Origen handling that passage And now Israël what doth our Lord require at thy hands but only to feare him c. Let them be ashamed saith he at these words who deny Free-will How should God require vnlesse man had in his power what he ought to offer to God requiring S. Hilary To euery one of vs God hath permitted liberty of life and iudgment not tying vs to necessity on my side S. Augustine of whom Caluin aboue all other chiefly vaunteth The Diuine precepts themselues should not profit Aug. de gra l. Arb. c. 2. Idem l. 2. contra Faustum c. 5. Man vnlesse he had free liberty of will c. And against Faustus the Manichee We put no mans Natiuity vnder the destiny of Starres that we may exempt the free liberty of the will by which we lead a good or bad life according to the iust iudgement of God from all bond of necessity The same freedome also from the seruitude of sinne he proueth by innumerable places both of the Old and New Testament as Be thou not vanquished Rom. 12. Psal 31. Prouer. 1◠Psal 35. Psal 77. of euill Doe thou not become like vnto a Horse or Mule c. Refuse not the Counsels of thy Mother He would not vnderstand that he might do well They would not receaue discipline And infinite such what do they shew quoth he but the free liberty of humaine will 13. M. Fulke replyeth that S. Augustine doth defend Fulke in c. 12. Mat. sect 1 in cap. 25. sect 5. the liberty of Free-will against the enforcement of Nature the Manichees fayned not against the Seruitude of sin which he and his Mates vphold But he cannot thus escape For S. Augustine disputeth not against the ground but against the deniall itselfe of Free-will vpon what ground soeuer it be denied Therefore although the Protestants dissent from the Manichees in the cause of Mans captiuity the Manichees Fulke vbi supra affirming it to proceed from Nature by creation of the euill God the Protestants according to M. Fulke not from Nature but from the free and sinfull fall of Adam yet in the effect it selfe and captiuity of our will they fully agree and S. Augustine fiersly impugning fighting against that wherein they accord with the same forces battereth the Protestants with which he beateth downe the wals of the Manichean Aug. l degrat l. arbit heresie Let the Reader peruse that one booke Of Grace Free-will S. Augustine dedicateth to Valentine and he shall perceiue all Protestants as sore annoyed with his shot as the Manichees themselues and that his maine Discourse driueth as mightily against them as the whole power and strength of the other Fathers whose writings many principall Sectaries indeauour to disgrace for being too fauourable in defence of Free-will 14. Caluin saith All the ancient writers except Augustine Calu. l. 2. Instit c. 2. §. 4. Melanct. lib. de loc com Cent. 2. c. 4. Col. 55. Ibid. Col. 58 Cent. 2. c. 10. Col. 227. or 221. according to another edit c. 4. Col. 59. Cent. 3. c. 4. Col. 77. Tertul. l. 2. aduers Marc. l. de exhort castitat de Monog Orig bo 9. innum hom 12. in eosd Cypr. l. 3. ep 3. l 3 ad Quirinū c. 52. Methōd in ser de Resurrect Cent. 4. c. 4. Col. 291. printed at Basil 1562. D. Hūfrey Iesuitis part 530. who notwithstanding is as opposite to him as any of the rest either exceeded wauered or spake intricately of this matter Melancthon Presently after the Infancy of the Church by Platonicall Philosophy so he tearmeth the liberty of Free-will Christian Doctrine was defaced And a little after Whatsoeuer is extant in Commentaries altogether sauoureth of this Philosophy The Magdeburgian Centurists writing of the two hundred yeare after Christ Although this age say they was neere to the Apostles yet the doctrine
Caluinian God Because our true and soueraigne God who is essentially good yea goodnes it selfe if it were possible for him vpon any proiect neuer so holy to purpose or desire euill yet that intended euill he could not do being essentially opposite repugnant to his nature The good tree cannot bring forth euill fruite nor the tree of life the blossomes of death No contrary sayth S. Basil can be engendred by his contrary For neither Matt. 7. is life wont to breed death nor darcknes affoard beginning to light nor doth sicknes cause health And S. Gregory Nissen The good Basil hom 2. in hexa Gregor Niâ—â—eÌ„ hom 2. in Eccl. man out of the aboundance of his hart vttereth not euill thinges but such as are agreable and conuenient to his nature how much more doth the fountaine of goodnes dispense from his naturall bosome nothing that is euill It is impossible from the well-spring of purity any mudde of vncleanes from the splendour of the sun any moâ—e of darcknes from the center of rectitude any line of obliquity from the only rule and square of all actions any detorted worke oraction should be drawne to how good a purpose or holy an end soeuer it be directed yet this proceedeth not from any imbecility or weaknes but from the power it selfe and omnipotency Ambr. l. c. Ep. ep 37. of God in so much as we may auouch with S. Ambrose This impossible thing is no signe of infirmity but of vertue power Maiesty Likewise S. Augustine God is omnipotent c. Aug. li. â— de symb ad catechu c. â— how many thinges can he not do yet he is omnipotent and therefore he is omnipotent because he cannot accomplish these thinges For if he could die he were not omnipotent if he could lye if be deceaued if dâ— vniustly he were not omnipotent because if this were in him he were not worthy to be omnipotent Which reason conuinceth also that he cannot as a righteous Iudge or for any good purpose lye deceaue do euill or work any sinne For if his purpose and intent be good why doth he not contriue and execute it by some good vertuous honest meanes Is it becaause he will not cannot or thinketh not of it choose which you will For one of them must needes be the cause Wil he not It is waÌ„t of goodnes Can he not It is want of power and omnipotency Thinketh he not of it It argueth ignoraÌ„ce and inconsideration Plato l. 2. derepub To which effect it is recorded in Plato That man may haue some profitable inducement to lye because he cannot otherwise compasse his designed plots but nothing can moue God thereunto For nothing can he approue which he cannot effectuate by the best meanes he listeth Fy then on these pernicious and hellish dotages that God is the causer of heresies the contriuer of sinne Fy on them that thinke God yoke-mate with the diuell in the accomplishment of sinne to atchieue his holy designes 5. The second herefie by part interlaâ—ded in the former partly expressed in other passages is that euen as the diuine pietie of his own accord predestinateth some to glorie so he reprobateth others from all eternitie purposly intending their damnation Fulk Gods election and Fulk in c. 9. ad Rom. sect 21. ibid. sect 5. reprobation is most free of his owne will not vpon the fore-sight of the merits of eyther of them Then Pharao was a vessell of wrath ordeined to destructioÌ„ his reprobation was for the glorie of God and antecedently inteÌ„ded and appointed to that end Caluin Caluin l. 3. cap. 12. §. 5. ibid cap. 23 §. 4. 7. 8 9. Decretum quideÌ„ horribile faâ—eor To some eternall life and to some eternall damnation is fore-appoynted He likewise affirmeth that Adam and his posteritie fell by by Gods decree which he confesseth to be an horrible decree yet ordeyned by God Gods election I let passe because it tendeth to good it requireth not the preuision of workes but for reprobation which is the deputation of man the only image and similitude of God vpon earth to eternall punishment for this to be done without any fore-sight absolute or conditionall of his demerits and being done that man hath not power to escape or free will to auoide the sinnes which lead him head-longe to destruction is more then Barbarian more then NeroniaÌ„ cruelty because euery punishment iustly taxed presupposeth an offence but both men and Angells in that priority considered are free from all offence free from ill desert therfore to preordain those harmles and noble creatures to euerlastinge torments which of necessitie they must incurre before the preuision of any misdeed is such wild sauage and outragious Caluinisme as I know not whether it hath euer sound liking in the thoughts of any but some hereticall and Fulkish Caluinists Certayne it is that the Predestinats were longe since coÌ„demned for the like assertions and one Godescalcus a monke of Rhemes at a Synode of Magunce a cittie in Germanie See Frâ—doard lib. 3. c. 13. Serraen l. 1. rerum Mogunt c. 33. Baron an Domini 400. 818. Conc. Araufic c. 25. Ezech. 18. v. 32. c. 33. v. 11. osee 13. v. 9. Sap. 1. v. 13. 2. Pet. 3. v. 9. Aug. lib. 6. Hypogno Chrysos hom 3. in Genes hom de interdict arboris ad AdaÌ„ quae habetur post hom in Genes Eulgent li. ad Monim Prosper in lib. respons ad Gaâ—loruÌ„ capitula sub 〈…〉 in â—â—nt super cap. 7. Yea the Arausican Councel anathematizeth both them our aduersaries in these words We doe not only beleeue any to be predestinate to euill by diuine power but if there be any who will beleeue so great an euill with all detestation we pronounce them accursed 6. The Prophets and Apostles cry out I will not the death of him that dieth sayd our Lord god I will not the death of the impious but that he conuert from his way and liue Perdition is thine o Israell only in me is thy help God made not death neyther doth he reioyce in the perdition of the liuinge Our Lord is not willing that any perish By which sentences of holie writ it is most euident that the reprobation and destruction of no creature is absolutely and antecedently intended by God but only consequently coÌ„ditionally presupposing their obstinacie in sinne and finall impenitence which he from all eternity foreseeing deputeth them accordingly to their deserued punishment God sayth S. Augustin punisheth the reprobate because he foreknew what they wold doe but created them not to be punished S. Chrysostome For this end he framed euery creature and fashioned vs not that we perish nor to torment vs with punishments but to saue vs. And els-where It is manifest that God wold not haue Adam sinne who before his fall did fense and arme him Adam could haue obeyed which he wold not because he chose rather to yield to the diuill