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. §.
who are charged to make a sensible memory of our Blessed Redeemer should be as our Protestants are farre short of the Iewes it is needfull by some publike rite we set forth his Passion in a more excellent sort then they As indeed we Aug. l. 26. cont Faust cap. 18. do in this most holy and mysticall Oblation where not only the action done but the substance of the thing as I shall hereafter declare and manner of doing more neerly and liuely represent the death of our Sauiour then all the Iudaicall or figuratiue Hosts In so much as S. Augustine might wel say That Christians now celebrate the memory of the accomplished Sacrifice with a most holy Oblation and Act. 133. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Syriake participle Meâ—b chaschipin signifieth as Soderiê° in Lexico Syri A Sacrificing â—ction Mart. Ep. ad Burdeg cap. 3. Hesyeb l. 1. cap. 4. Cyp. l. 2. Epist. 3. Amb. c. 10 Ep. ad Heb. Primasius in idem c. Anselm in comment c. 11. 1. Cor. Paul ad heb c. 13 1. Cor. c. 10. Reyn. c. 8. diuis 4. p. 476. Aug. l. 10. de Ciu. Dei c 20 q 57. in Leut. l. 9. conf c. 12. Greg. Nazi orat 3. 4. in Iulia. Cyr. Alex. in Con. Ephes aâ—not 11. Ifido d. 3 ep 75. participation of the Body of Christ With that holy Oblation which Christ enacted promulgated and commanded when he sayd Do this for a commemoration of me 10. Which the Apostles practised when in the Actes they sacrificed to our Lord as the Greeke and Syriak or exercised some publike ministery vnto him as the Latin text importeth Which their scholer S. Martial taught followed We offer his Body and Bloud to obtaine euerlasting life c. That which the Iewes through malice immolated we for our saluation exhibite vpon the hallowed Altar for this our Lord charged vs to do for a comemoration of him Hesichius saith Christ preuenting his death offered himselfe vp in Sacrifice in the Supper of the Apostles S. Cyprian likewise Iesus Christ our Lord and God he is the High-Priest of God the Father and he first offered himselfe a Sacrifice to his Father and the same he commanded to be done in his remembrance S. Ambrose Primasius S. Anselme I I omit because I hasten to other proofes 11. S. Paul sayth We haue an Altar and an Altar to Sacrifice on both the Greeke and Hebrew word implieth as M. Reynolds accordeth with vs whereof they haue no power to eate which serue the tabernacle And in another place You cannot drinke the Chalice of our Lord and Chalice of Diuells Where he discourseth of the Sacrifices of Iewes Gentills Idolatours and in all outward and reall points matcheth ours with theirs our Hosts with theirs our Chalice with theirs our immolation with theirs the participation which we make of our victime with the participation which they make of theirs Wherby it ensueth that as theirs were true Sacrifices true Hosts true Victimes true Altars so likewise ours or els the comparisons were to no purpose Hereupon S. Augustine tearmeth the holy Eucharist A most true Sacrifice by which true remission of sinnes is purchased The Sacrifice of our price or ransome S. Gregory Nazianzen An vnbloudy Sacrifice S. Cyril of Alexandria A quikening holy Sacrifice Isidorus The Sacrifice of an vnbloudy victime S. Cyril of Ierusalem An holy and dreafull Sacrifice Cyr. Hier. â—ate 5. Tert. l. de velo Virgin c. 7. 9. Concil Nice Câ—â— 14. Chrys hom 17. in 9. ad Heb. Amb. exhor ad virg Cyr. Hier. cate 5. Leo. ser 8. de Psal Iran l. 4. â—a 32. Ieron in Com. cap. â— ad Tit. Aug. l. 9. Conf. c. 13. Optat. l. â— â—on Par. Gre. Naziâ—n orat 2. in Iulian. Aug. ser de San. 19. S. Gre. Niss oratbap Euseb l. 1. Demonst c. 6. 9. Nys de Virg. c. vlâ— Orig. bo 23 in l. Num. Amb. l. 2. of â—â—c c. vlt. Chrys bo 2. de pa. Iob. Reyn. c. 8. diuis 4. p. 472. profiting the soules of the departed Tertullian A Sacrifice which no woman can be permitted to offer no nor Deacons according to the Councel of Nice We haue not then a spirituall sacrifice only which women and Deacons may offer but a true Sacrifice in the Church of God A true Host which cannot be coÌ„sumed as S. Chrysostome sayth Which offered on the Altar as S. Ambrose teacheth abolisheth the sinne of the word Which is a Propitinion as S. Cyrill of Hierusalem calleth it for all that need help A true oblation which being only one fullfilleth according to S. Leo the variety of al carnall sacrifices Being new yet receaued from the Apostles is offered vnto God according to Ireneaeus in the vniuersall world A true victime vndefyled which the Bishop dayly offering for his own the peoples sins ought to abstaine as S Hierome writeth from the company of his wife An holy victime which dispensed from the Altar as S. Augustine confesseth cancelleth the hand-writing which was contrary vnto vs. True Chalices which containe the Bloud of Christ which to breake or prophane is hainous sacriledge Optatus against Parmenian True Altars such as take their name of the most pure vnbloudy sacrifice S. Gregory Nazianzen Such as are consecrated with the character of the Crosse S. Augustine Such as by nature being common stones by blessing are made holy immaculate no longer to be handled by all sorts of people but only of Priests S. Gregory Nissen Such as Moyses inhibited to be made in any Land but in Iury only and that in one Citty thereof Eusebius Which cannot be vnderstood of the Spirituall Altars of our harts as our Aduersaryes would shift of the matter True Priests annointed to this end S. Gregory Nissen Wedded to perpetuall continency because it only belongeth to them to offer this sacrifice Origen Whose immaculate ministery cannot be violated with carnall mariage S. Ambrose Who ought to shine with all kind of Chastity S. Chrysostome Rare priuiledges not appertaining to any Protestant much lesse to all Christians whome M. Reynolds installeth in Priestly dignity least of all to the Ministers of his Ghospel to whome he attributeth not the true name of a Sacrifycing Priest which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greeke Sacerdos in Latin but improperly only yet S. Augustine the most Aug. l. 20. deciu. Dei c. 10. Caluin l. 3. Insti c. 3. §. 10. ad Heb. 5. v. 1. Reâ— p 477 Psal 109. 4 ad Heb. 7. Bils 4. par pag. 702. Sparks locis citatis Cyp. l 3. ep 2. Prima in com c. 5. ad Heb. Gen. 14. Bils 4. par pag. 702. Clem. Alex l. 4. strom Amb. l. 5. de Sacram. cap. 1. Cypr. l. 2. epist 3. Aug. ep 95. ad Innocen â—fido l. de voc Gen. cap. 26. Iero. ep ad Marcel ad Euag. faythfull witnes of all antiquity as Caluin reporteth him purposely sayth The Priests and Bishops of our Church are not
wine to be turned into the body and bloud of Christ But what strang effect doe our Protestants heere assigne Euen none at all For M. Bilson will haue blessing to be nothing els but earnest prayer to God and no action at all immediatly applyed to worke any effect in the element of bread And so maketh the Euangelists vainly to coÌ„found thankesgiuing to God with blessing of his creatures checketh S. Paul who appropriateth the blessing directly to the Chalice it selfe controlleth S. CypriaÌ„ calling it The cup consecrated with solemne blessing 6. If we vrge some other circumstances the place was miraculously chosen to be betoken a rarer miracle to ensue The time was that very night in which he was betraied Marc. â—4 Luc. 22. a tyme when the Law of figures was to be abolished law of truth begaÌ„ The persons to whom he spak were the twelue Apostles the chiefest Prelates and Gouernours of his Church the matter of which he treated was concerning a law which then he enacted as appeareth by those wordes of commaund Take eate Do this It was touching his last Will and Testament which then he made as himselfe auoucheth This is my bloud of Matth. 2â— the new Testament It was belonging to the perpetuall memory and euerlasting inheritance he then bequeathed to the whole Church his beloued Spouse Excuse vs then O Lord excuse and free vs from the calumniations of our Aduersaryes if we attribute so much wisedom vnto thee as to thinke that in such a place at such a tyme to such persons concerning such weighty affaires thou wouldest not disclose thy mind in any secret hidden or ambiguous tearmes 7. We see all Law-makers most carefull in penning the Statutes Canons and Decrees of their lawes which must be obserued by their subiects according to the natiue sound and construction of the wordes We find all Testatours exact and diligent in setting downe their last Wils and Testaments least any cauils arise after their decease And shall we not graunt this care and prouidence to our Sauiour Christ Shall we either thinke he wanted wordes to expresse or diligence to record or power to performe his will in this behalfe When an earthly Testatour Inleg Non afiter ff delega 3. for examples sake bestoweth a Pretious stone vpon any one of his friends which he determinately nameth the Executors whome the law commandeth not to depart from the proper signification of the words cannot satisfy him with a painted pearle and when our heauenly Testatour namely leaueth and bequeatheth vnto vs the diuine legacy the inestimable Iewel of his own sacred body may we be contented with the signe shadow and seale thereof May we thinke he meant a figuratiue body By conference of places we shal discouer no doubt the drift of his meaning 8. Before Christ instituted this Sacrament he promised it Iohn 6. The bread which I will giue is my flesh which I will giue for the life of the World according to the Greeke 〈◊〉 â— Now what construction can our Aduersaryes heer make of these wordes without appeaching our Sauiour Christ of manifest falshood For he auoucheth that the bread which he will giue is his flesh vsing the word est is in the present tense and yet it was not then a signe of his flesh neither could it take the name of the thing signed which is M. Bilsons common answere For the Sacrament was Bils 4. â—ar pag. 754. c. not then instituted but only promised as the word dabo I will giue doth demonstrate Most falsly then had Christ sayd The bread which I will giue is my flesh to wit is a signe or seale of my flesh seeing then it was neither signe seale or token except you will haue it a signe before it was made a signe before the Sacrament was instituted or Bils 4 par pag. 753. Consecration vsed which is impossible as M. Bilson himselfe will instruct you 9. Againe our Sauiour inculcateth the same with an oath or solemne asseueration saying Amen Amen I say Ioan. 6. vnto you except you eate the flesh of the Sonne of man and drinke his bloud you shall haue no life in you And then that no doubt as S. Hilary teacheth might be made of the truth Hilar. l. 8. de Trinit This word verè may be translated truly or indeed Chrys hom 46 in IoaÌ„ hom 60 ad popu 83 in Mat. Cyr. Alex. l. 10. in Io. c. â—â— l. 1â— c. 26. 27. item l. 4. c. 17. of his flesh and bloud he addeth My flesh is meate indeed and my bloud is drinke iadeed Hearken M. Bilson hearken M. Sparkes harken all yee Sacramentaryes my flesh is not figuratiuely nor metaphorically but truely meate and my bloud truely drinke Where S. Chrysostome sayth That Christ vseth these wordes that he might not be thought to speake parabolically And in another place By eating his flesh he reduceth vs as he writeth into one and the selfe same masse with him Neque id fide tantùm sed reipsa nos corpus suum efficit And that not only by fayth but he maketh vs his body indeed S. Cyril of Alexandria Christ dwelleth corporally in vs And a little after He is in vs non habitudine tantùm verùm etiam participatione naturali Not by relation only but by naturall participation also And in other places he affirmeth him to be naturally substantially carnally or according to the flesh vnited vnto vs. 10. As the promise was agreable to the performaÌ„ce the performance answerable to the promise so the practise â— Cor. cap 10. v. 1â— Iren. l. 5. cont haer c. 2. Note his wordes of the Apostles mentioned by S. Paul is correspondent to both The chalice of benediction which we blesse is it not the Communion of the bloud of Christ And the bread which we breake is it not the participation of the body of our Lord Wherupon S. Irenaeus inferreth That our bodyes are capable of incorruption by partaking of the body bloud of Christ not according to the spirituall and inuisible man but according to the true man who consisted of flesh bones and sinewes Againe S. Paul sayth â— Cor. 11. v. â—9 Whosoeuer shall eate this bread and drinke the Chalice of our Lord vnworthily shall be guilty of the body and bloud of our Lord. But how can we incurre this heinous guilt but only as Theodoret affirmeth By taking Christs holy body with vnclean Theod. vpon this place Cypr. serm de laps Chrys ho. de non contâ—m Eccle. hands and by putting it into a defiled and vnchast mouth By offering violence as S. Cyprian teacheth to his body and bloud Yea and villany as S. Chrysostome sayth to Christs owne Person Which cannot be verifyed by our Aduersaryes any more in this Sacrament then in Baptisme in which our Sauiour in their opinion is as much present as heer Let vs now conferre Moyses with Christ the Prophets with the Apostles
and approaching receiue it with pure lips S. Augustine That Christ carried his owne body in his owne hands when he said This is my body and that secundum literam according to the letter and so as King Dauid could not carrie himselfe Which two points are worthilie noted because the Apostles eat with their corporall mouthes what Christ held in his corporall hands In fine S. Cyril saith We doe not deny our selues with assured faith and sincere charity to be spiritually conioyned to Christ but that we haue no manner of coniunction with him according vnto the flesh this truely we deny 15. Is it not strange M. Sparkes should vaunt of all these learned Writers within eight hundred years when all disclaime his false imputation when all confesse the Reall Presence not only to fayth but also to the mouth Bils 4. par pag. 754. 755. c. to the tongue to the lips to the hands to the flesh to the bowells of all Communicants Is it not as strange M. Bilson should goe about to defeate these and the former authotityes with his accustomed sleight of Seales Sacraments bearing the names of the things themselues For if the outward seales onely were receaued into the mouth the outward seales only were eaten by fayth bare figures and seales nourish the soule seeing the same flesh the same bloud the same body the same Mediatour of God and Man Christ Iesus which is belieued by fayth is auouched as you see to be receaued into the hands mouths harts bowels of the faythfull Deny then M. Bilson the true reall flesh to the mouth of the body deny it also to the mouth of the soule and so become a Manichee a Marcionist a denyer of Christ Or giue leaue at least to them and other Heretikes to subuert by like sophistry the chief principles of our beliefe LiceÌ„ce them to expound by sound of names without sense of wordes whatsoeuer is written of the true flesh bloud and body of our Lord of his Incarnation Passion and glorious Resurrection 16. What pretense then can any Protestant make vnlesse he open the gate to a floud of blasphemyes why he should delude such ineuitable proofes Why he should discredit so many lights Lampes and Ornaments of the Church and preferre the hard wrested construction of some new fangled teachers before such vndeniable texts of Fathers and testimonyes of Scripture Perchance he may pretend with D. Bilson and D. Sparkes the impossibilty inconueniency and contradictions our doctrine Bils 4. par pag. 790. 794. 795. 796. Sparks p. 180. sequentibus implyeth To which I might answere Philosophers Infidells obiected such stuffe against the true IncarnatioÌ„ and Passion of our Lord I might say that he yieldeth assent to diuers articles of our fayth more contrary and repugnant to the reach of our naturall reason as to the mistery of the holy Trinity to the fecundity of our B. Lady remayning a Virgin to the Resurrection of putrifyed and decaied flesh c. I might also reply that we should not measure the works of the Almighty by the weakenes of our feeble vnderstanding as S. Basil singulerly teacheth against Eunomius by the example of the Emmet Basil Epist â—68 But what if I demonstrate the Reall Presence to be possible conuenient and without any repugnance or contradiction at all 17. To begin with the possibility of our conuersion or Transubstantiation We do not as M. Bilson iniuriously fathereth vpon vs make the creature the Creatour or the dead Bils 4. par pag. 729. element of bread the Sonne of God We only teach the bread and wine to be changed into the flesh bloud of Christ And that one substance may be turned into another yea and bread into flesh experience it selfe aboundantly teacheth For the bread which we eate and wine which we drinke by the naturall heat and concoction of our stomacke is conuerted into the flesh and bloud of man the same effect had the food which Christ receaued Likewise the graine of seed sowed in the ground altereth in nature buddeth vp into a faire eare of Corne. Wax cast Niss orat cate ca. 37. Damas l. 4 defi c. 14. Irenaus l. 5. cap. 2. Chryshom de Euâ—h Centurywrit c. 4. col 4â—6 Ambro de init myst cap. 9. Cyr. Iero. cate 4. mystag into fire is melted consumed and turned into fire Which similitudes the Fathers of former ages haue vsed to illustrate this mistery S. Gregory Nissen and S. Iohn Damascen the first S. Irenaeus the second S. Chrysostome the third who annexeth thereunto that as Nothing of the substance of Wax remaineth so heere the Misteryes are consumed by the substance of the body By which passage if the Century-writers may be credited S. Chrysostome doth seeme to confirm TransubstaÌ„tiation S. Ambrose whome they likewise reproue for not writing well of the same matter sometime coÌ„pareth the substantiall mutatioÌ„ of bread in the Eucharist to the creation of heauen and earth of nothing Otherwhile to the conuersion of the Rod of Moyses into a serpent of bloud into water water into bloud and the like S. Cyrill of Hierusalem conuinceth it by the miraculous change our Sauiour made of water into wine disputing thus Christ confirming and saying this is my bloud who Gauden tract 2. de Exo. will euer doubt and say it is not his bloud He once conuerted water into wine in Cana of Galily and is he not worthy to be belieued that he hath changed wine into bloud S. Gaudentius hath the like who flourished within the 400 yeares after Christ He that produceth bread out of the earth of bread againe maketh Greg. Nyssen oracate cap. 37. his owne body for he is both able and promised it and he that made of water wine maketh of wine his owne bloud S. Gregory Nissen We rightly belieue the sanctifyed bread to be changed by the word of God into the body of the Sonne of God S. Ambrose Thou sayest perhaps to me I see another manner of thing How Ambro. lib. de â—js qui iniâ— myst cap. â— then tellest thou me that I receaue Christs body Then this is yet to be established by vs. And how many exampls may we vse to proue 〈…〉 is not that which nature framed but that which the blessing consecrated and that the power of blessing ouer commeth nature because by blessing euen the very nature it selfe is changed Behould that is not sayth S. Ambrose which nature made but what did nature make The substance of bread what becommeth of it It is changed quoth he how by blessing into what Into that which the blessing consecrateth What it that The body of Christ for he tooke Ciryl ep ad Colas bread blessed and sayd This is my body S. Cyrill of Alexandria who succeeded them in the next age God condescending to our frailtyes instilleth into the thinges offered the power of life Conuertens ea in veritatem propriae carnis onuerting
body of Christ without the formall effect of their inherency Which is an example so fit and sutable to my purpose as our Aduersaryes haue nothing to oppose against it vnles they ouerthrow that article of our fayth and by attributing vnto Christ the person of man annihilate with Nestorius the value of his sufferings worke of our Redemption 24. Many other obiections M. Bilson and his fellowes make as the vnseemlinesse of Christs passage through vile loathsome Bils 4. par pag. 78. c. places But he that thoght it not vnseemly to be torne with whips wounded with nailes massacred by his cruel enemyes to purchase our Redemption he that maketh the beames of the Sunne to shine vndefiled vpon the foulest dâ—â—ghil will not feare for the benefit of our souls to enter without horrour passe without infection the vncleanest harbour of our harts Then saith he the elements Aug. l. de fide sym cap. 4. may putrify the flesh of Christ caÌ„not Neither do we say it can but when the formes of Bread Wine are putrifyed or destroyed the body without putrifaction detriment or consumptioÌ„ ceaseth to be vnder them as the soule without Bils 4. par pag. 783. destruction leaueth to informe any dead decayed or deuided member For when our finger or arme is cut or rotten away the soule neither rotteth nor receaueth hurt no more doth the flesh of Christ when the Accidents of bread are putrified stabbed consumed to dust because it existeth in the Eucharist albeit in substance truly yet after an indiuisible impassible now glorious manner 25. Others demand how the body of Christ is not wholy spent deuoured so many dayly feeding therof To which Innocentius the third briefly answereth As the Innocen l. 3. de offio missâ—e 3. Reg. 17. Widdow of Sarepâ—ha did daily eate neuer diminish the Meale of her Pot or Oyle of her vessell so the vniuersal Church doth daily receaue and neuer consume the flesh bloud of Iesus Christ Let not then Gentle Reader any faygned difficulty or forged incouenience any seeming repugnance euer withdraw thee from allowing our Real Presence euidently defined in holy writ strongely warranted by the Fathers honourably recorded in all Antiquity THE SECOND CHAPTER IN WHICH D. Bilson D. Sparkes and all Sacramentaries are more particulerly refelled and other their chiefest arguments answered ALMIGHTY God accounteth it not sufficient to haue his Temples raised and true worship aduanced vnlesse the Altars of Ieroboam be destroied 3. Reg. 22. and the prophanations of Idolators vtterly abolished It is not then iÌ„nough for me to haue confirmed the right and Orthodoxall belief of the Catholick Church in this chiefest point of faith except I beate downe the errours raze the fortresses our enemies mantaine to strengthen Biâ—s 4. par pag. 725. cum sequeÌ„tibus Sparks pag 116. Bils 4. par pag. 785. their follies Which will seeme by so much more intricate and cumbersome vnto me by how much I find them in this question most slippery and inconstant For M. Bilson vtterly renounceth the Reall Presence M. Sparkes with their Communion-Booke alloweth it M. Bilson will haue vs mount like Eagles with the winges of faith to fasten on the Lords flesh Caluin will haue Christ descend and feed vs not by fayth alone but with the substance of his Body M. Bilson with Calu. in c. 16. Mat. Bils 4. par pag. 783. 785. 786. c. Sparks p. 114. 115. Bils 4. par pag. 710. 711. 712. his Adherents hold That we are nourished in the Sacrament wiâ—h the liuely impassible body and bloud of Christ M. Sparks with others contend that we haue not here to do with his impassible and glorified but with his dead passible and broken body and bloud shed vpon the Crosse Zuingilus and Oecolampadius teach the Eucharist to be a bare signe or figure of our Lord. M. Bilson not pleased with that admitteth besides some diuine vertue thereunto annexed Thus the builders of Babylon are deuided thus they say and gain-say auerre and reuerse like men amazed they know not what 2. For aske M. Bilson what he meaneth when he said That we must mount with wings of faith to eat Christ in the Sacrament If his meaning be that to lift vp our thoughts and hearts to Christ to beleeue in him be to eate him Then the Patriarkes and Prophets who reposed their affiance in the Messias to come were partakers of this Sacrament long before it was instituted Then the Heretikes who should denie the Eucharist yet beleeued and reuerenced our Sauiour Christ should both reuerence and dishonour partake and detest the benefit of their Communion Then likewise to beleeue the Diuels were to eate the Diuels to beleeue the fire and torments of Hell were to be fed with flames to be nourished with torments Then what need we runne to your Churches What need we be sollicitous of your morsels of bread when in euery corner by the faithfull remembrance of Christs death and Passion we may farre easilier enioy the Bils 4. par pag. 763. Calu. lib. 4. instit c. 14. alibi fruit of your Sacrament We ought to repaire saith Bilson to the Communion table to receaue the confirmation and seale of Gods mercies Or the assurance as Caluin writeth of our beliefe and incorporation with Christ. Is it only so And what if we should not receiue this outward seale and testimony of grace would God be so iniurious as to depriue vs of his gifts bestowed vpon vs or so faithlesse as not to fulfill his promise vnlesse he assured it by his letters Patents Nay how often by this meanes should Truth it selfe deceiue and beguile vs by sealing a false warraÌ„t to all those Rom. 11. Cor. 11. as receiue vnworthily eating as S. Paul sayth their Iudgment yea their death and damnation To these God should become a lying witnes a pernitious surety affoarding them that outward communion as a publike assurance of his inwrad grace and their right beliefe when notwithstanding they are vtterly voyd and depriued of them Oh tymes most perilous what monstrous heresies haue you hatched what men are these who cannot acquit themselues of folly without viperlike appeaching their Creatour of so great impiety 3. Another traine M. Bilson layeth to beguile with Bils 4. par pag. 71â— more cunning yet to beguile too For finding the Eucharist honoured by the Fathers aboue the basenes of a figure he alloweth not with them the Diuine preseÌ„ce of Chryst but he deuiseth Some diuine vertue annexed to the outward signes A meere deuise For what vertue I pray will you haue it of what quality or condition Spirituall or Corporall If Spirituall how is it conioyned to corporall elements of bread and wine What vnion without proportion What proportion will you make betweene this spirituall vertue and those bodily things If Corporall eyther the same you adde to euery element or seuerall vertues according
to the multitude of externall seales Not the same least one and the selfe same thing which you abhorre should be at the same tyme in sundry places Not seuerall vnlesse you make many seuerall and distinct Communions not all to partake as S. Paul sayth of the 1. Cor. â—oâ— Bils 4. par pag. 7â—0 711 712. c. same bread And therfore when neyther of these retraites will serue M. Bilsons last craft and subtilty is That Christ is present in the Sacrament not mixing his substance with the elements but entring the harts of the faithfull Then tell me I beseech you how doth he enter Accidentally by some supernaturall quality infused into our soules Or Substantially by the entrance of his substance it selfe What Accidentally Then the Holy Eucharist is not as S. Paul waiteth The Communion of the bloud and participation of the body of our Lord but the participation only of your 1. Cor. 10. new created accident Of which I likewise demand whether the same or distinct accidents be produced in euery soule and so entangle you in all the former briars What Substantially How then doth the substance enter Whole or deuided into parts If by parts the glorious body of Christ should be mangled disfigured and remayne imperfect If whole the whole substance should be at the same tyme in diuers places cherishing the soules of diuers persons Besides how is he who sitteth at the right hand of his Father substantially vnited with vs vpon earth Can he enter our soules as M. Bilson dreameth not departing from the heauens and can he not enter the Hoast as Catholikes teach not departing from thence 4. M. Sparkes perchance will be more dexterous and expert in auoyding these difficulties As intricate and perplexed euery whit For he not contented with Christs spirituall Sparks p. â—16 presence only by faith auoucheth him to be also truly and really present to the harts of the faithfull Yet with such a strang and hidden presence as no tearmes can expresse no wit conceaue For answere M. Sparkes in what sort is Christ really present Withall his locall dimensions or without dimension Without is to destroy * Sparkes pag. 110. Vvhitaker cent 2. q. 5. c. 7. fol. 389 Spark pag 114. 115. 116. as you vrge against vs the nature of his body With all his dimensioÌ„s is impossible without penetration of Christs body with the body of his Communicant without multiplication rarefaction condensation and many other in your Shoole condemned absurdities Also how conioyne you Christ with vs Are our harts by the communion aduanced to heauen to be really vnited to him aboue or doth he descend to be personally conioyned with vs vpon earth Without a reall coniunction no Reall Presence by fayth can be framed much lesse such a Reall Presence as you imagine of Christs body broken and bloud shed of his passible and crucified body and bloud shed long since vpon the Crosse and not of his glorified and impassible body which now existeth Especially when you affirme in the same place That the body once broken and bloud shed haâ—h not beene really at any tyme iterated nor can be Are you not heere entrapped in your owne discourse Do not these words imply most palpable contradiction Is it possible for that which neyther really is nor really can be to be really present Doth not Aristotle and all Philosophers accord that Prius est esse quà m esse praesens A thing must first be before it can be present What leuity then what ignorance is this M. Sparkes in you and your fellows who auouch Christs body broken to be really present and not to be at all 5. Poore deceaued soules I lament your misery who in no trifling matters credit such triflers as mind not what they say nor how they write so they dazell the eyes and inueigle the harts of their vnhappy followers Yet least their hideous outcries fright the simple from imbracing the truth I will make answer to the residue of their pretended Calumnies Bils 4. par p. 731. c. Exod. 7. Matth. 11. Gen. 18. Aug. epist 23. Amb. l. 4. de Sacram. c. 3. 4. Orig. in 15. Matth. Ioan. 6. Gen. 49. Psal 77. Matth. 6. The greek hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Hebrew Segula 6. First M. Bilson and his Sect-mates often argue That the Eucharist is called by S. Paul and the ancient Fathers bread the Chalice wine euen after Consecration I graunt that for diuers causes the elements retaine these names First because they were bread and wine before as Araons rod was sayd to deuour the rods of the Aegyptians when they were Serpents The men healed by Christ were termed Blind Lame Deafe and Dead when they Saw Walked Heard and were Reuiued because such they had byn before Secondly because they reserue the outward formes of bread and wine as the Three that appeared to Abraham in humaine shape were called men whereas they were Angels Thus S. Augustine is to be vnderstood thus S. Ambrose thus Origen in the places cited in the margent where they attribute vnto the sacrament the name of bread Thirdly it is termed Bread for that it coÌ„teyneth the Bread of life The true Bread which came downe from heauen Christ Iesus And therfore called in Scripture Fat bread Bread of Angels Supersubstantiall bread according to the Greeke Hebrew copies S. Hierome nameth it Egregious and most singuler Hier. in c. 6. Matth. Iere. 11. v. 19. Aug. l. 1. loquutio in Gen. n. 138. 178. 172. quaest 34. in Exod. bread And Ieremy the Prophet alluding hereunto calleth his true body Bread without any Epithete saying Mittamus lignum in panem eius Let vs fasten the wood on his Bread Lastly it is called Bread after the Hebrew phrase which stileth all sorts of meats by the name Lechem Bread as in the 34. of Genesis 4. Regum 6. Witnesse also S. Augustine in his speaches vpon Genesis and Exodus 7. But M. Bilson produceth some ancient writers who do not only giue vnto the Eucharist the name of bread but determinately auow the nature and substance of bread to abide after consecration Among whome Gelas coÌ„t Eutichen Gelasius leadeth the way writing thus against Eutiches The Sacraments which we receaue of the body bloud of Christ are a diuine thing and by them we are made partakers of the diuine nature and yet for all that ceaseth not the substance or nature of bread and wine to be Then Theodoret The mysticall signes do not after Theod. dialog 2. sanctification depart from their owne nature For they remaine in their former substance figure and shape I answere They are sayd to remaine because they perseuer still in vertue power and efficacy For the outward formes and qualities which continue haue the same operations and worke the same effects which the substances before performed Or because the accidents which abide haue a miraculous yet substantiall manner of being not stayed not
vtter Haeb. 5. 22. Ioan. 16. v. 12. And heerein they traced the footsteps of their Lord and Maister Iesus Christ who sayd to his Disciples Many thinges I haue to say to you but you cannot beare them now Whereupon S. Gregory Nazianzen affirmeth the Diuinity of the holy Ghost to be one of the misteryes Christ reuealed Greg. de theol orat â— not to his Disciples at that tyme. Which moued the Eunomians to tearme him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The vnwritten God Yea S. Paul himselfe referreth exhorteth recommendeth vnto vs besides his written word many vnwritten 1. ad Tim. c. vltimo 1. Cor. 11. 2. 2 Thes c. 2. 14. Bâ—sil de Spir. Sancto c. 29. Basil ibid. cap. 27. verityes To Timothy O Timothy keep the Depositum To the Corinthians I praise you brethren that in all thinges you be mindfull of me and as I haue deliuered vnto you keep my precepts or Traditions according to the Greeke To the Tessalonians Hold the Traditions which you haue learned whether it be by word or epistle Vpon which wordes S. Basil accounteth it Apostolike to perseuere firmely euen in vnwritten Traditions And a little before Of such articles of Religion as are kept and preached in the Church some were taught by the written word other some we haue receaued by the tradition of the Apostles deliuered vnto vs as it were from hand to hand in misteryes both which be of one force to godlines and these things no man wil deny S. Epiphanius cyting the forenamed place of S. Epiphan har 61. Chrysost in 2. ad Thess â—om 4. Hieron aduers Lucifer Orig. in proem l. â— de Prin. Aug ep 86. ad Casulan Paul sayth We must vse traditions for the Scripture conteyneth not all thinges and therefore the Apostles deliuered certaine things by writing certaine by Tradition S. Chrysostome vpon the same text The Apostles did not deliuer all thinges by writing but many thinges without and these be as worthy of credit as the other S. Hierome Although there were no authority oâ— proofe out of Scripture the consent of the whole world in this behalfe should stand in lieu of a precept For many other thinges also which by tradition are obserued in the Church haue gotten the force and strength of a written law Origen That truth is only to be belieued which in nothing swarueth from Ecclesiasticall tradition S. Augustine Concerning those thinges of which the Scripture maketh no mention the custome of Gods people or the constitutions of our Ancestours are to be held in place of a law 6. Some of these Fathers M. Reynoldes faythfully Reyn. conclus 1. p. 689. Reyn. ibid. pag. 620. cyteth yet for that they vtterly exclude his fond and fayned glosse of the Apostles wordes aboue mentioned he one while answereth I tooke not vpon me to controle them but let the Church iudge if they considered with aduice inough c. And some few leaues before of S. Basil and S. Epiphanins he malepartly protesteth They were deceaued But if they were deceaued S. Cyprian Tertullian S. Chrysostome S. Fulke against purgatory p. 362. 303. c. Vvhâ—tak de sacra Scriptura p. 678. 68â— 683. 685. Tertul. l. de cor mil. Chrys ho. 1. in Acta Hier l. coÌ„â— Lucif c. 4. ep 28. ad Licâ— Aug. de Ge ad lit l 20. cap. 23 â— Cor. 3. 20 lere 31. 33. Euseb l. r. de demâ—n cap. 8. Tull. l. de lâ—g Isocra ep ad Philip. Maced Hierome S. Augustine S. Leo whome M. Fulke and Whitaker reproue for affirming the like were likewise deceaued S. Paul himselfe was deceaued who for this cause tearmeth the Corinthians the Epistleof Christ written not with inke but with the Spirit of the liuing God not in tables of stone but in the tables carnall of the hart The holy Ghost also was deceaued who prophesing of the new Testament by the mouth of Ieremy sayth I will put my law into their bowels and in their harts will I write it The reasons are manifest because our harts are farre surer Registers of Gods word farre lesse subiect to destruction then leaues of paper Because it is not meet that the perfect documents of the new law of the law of spirit life and truth should be wholy figured in dead and senseles Characters Because the infinite knowledge of the holy Ghost daily teaching instructing his Church was not to be restrained to any limited volumes Because as new doubtes new cloudes of diffiâ—â—ltyes arise amongst vs so new beames of light new instructions or explications are needfull to cleare those mists Because precepts of manners as Tully obserueth are more sweetly sowed and engrafted in a Commonwealth by obseruation and custome then by restraint of Iawes Because as Isocrates teacheth the liuely voice oracles of the mind are more forcible to perswade of greater account and estimation then the records of writing 7. And therfore as the Romans locked vp in the Capitoll the Oracles of the Sybils and permitted them not Fenestella l. 1. cap 13. de magist Clemens Alex. strom 5. Dion Bas Eus vs infra 1. Cor. cap. 2. 6. Bils 2. part pag. 265. Reyn. conclus 1. Dyon Eccles hier cap. 1. Basil locis citatis Leo. ep 8. ad Flauia Euseb l. 1. de demonst euang c. 8. 1. Cor. 11. v. 2. 2. Thess 2. 14. 1. Tim. vlt. v. 20. 1. Cor. 2. 6. 1. Cor. 11. v. 34. Ad Tit. 1. v. 5. Haeb. 5. v. 11. Aug. l. â—onâ— epist Fund c. 4 5. to the view of any but only their Priests as the Aegyptians according to Clemens Alexandrinus report did not publish the knowledge of their diuine secretes but only to them as were to be aduanced either to Royall or Priestly dignity so S. Dionyse S. Basil and Eusebius witnesse that the Apostles thought meete to couer some hidden misteryes of our fayth from the contempt of the vulgar and by secret Tradition to deliuer them onely to such as were more fit and capable Of whome S. Paul sayd We speake wisedome among the perfect Notwithstanding M. Bilson cauelleth That albeit the Church had some Rites and Ceremonyes yet no matter of fayth sayth he Nothing necessary to saluation sayth M. Reynolds vnwritten Meere cauils For S. Dionyse calleth the concealed misteryes Chiefe and supersubstantiall S. Basil Principall parts of our Faith S. Leo Constitutions which appertaine to the pith and substance of fayth Eusebius All the precepts which Christ gaue as it were to the wiser and most spirituall sort of men which the testimonyes themselues seeme to pronounce For can we thinke the Traditions which S. Paul equally ballanced with his own Epistle the Depositum he so earnestly recommended to Timothy the wisedome he vttered among the perfect only and among such as were fit to teach others can we thinke the thinges he had to prescribe concerning the vse and administration of the Blessed Sacrament the forme he appointed about the ordering of Priests the speach
improperly but properly called Sacerdotes sacrifycing Priests And S. Paul teacheth That euery Priest or Bishop is ordained to offer Gifts and Sacrifices To conclude then wheras M. Reynoldes himselfe is faine to yeild That these thinges are linked by nature in relation and mutuall dependance as I may say one of the other the Altar the Sacrifice and the Sacrifycers seeing I haue already proued that we haue true and reall Altars true and proper Priests he cannot deny vs without open shame and contradiction a true reall and proper Sacrifice 12. If we looke into the old Law we shall find that King Dauid in the feruour of his Propheticall spirit speaketh of Christ Thou art a Priest for euer according to the order of Melchisedech which S. Paul often repeateth But what was the order of Melchisedechs Priest-hood Wherein was he a figure and type of Christ M. Bilson recounteth certaine prerogatiues S. Paul mentioneth yet no priuiledge no act of Priest-hood no signe or shew of Sacrifice properly belonging to any Priest But S. Cyprian and Primasius wisely tell vs That the singularity of his order consisted in offering not the bloud of brute beasts but Bread Wine As the holy Ghost also in Genesis witnesseth Melchisedech King of Salem brought forth bread and wine for he was the Priest of the most high Or and he was the Priest of the most high agreeable to the Greeke and Hebrew copyes where both the causall coniunction for as Copulatiue and of necessity inforce that he brought forth bread and wine as a Priest to offer them vnto God And therein the Fathers affirme against M. Bilson That he figured and resembled our Sauiours oblation of the holy Eucharist S. Clemens of Alexandria S. Ambrose S. Cyprian S. Augustine Isidorus S. Hierome cyting to the same purpose many others S. Cyprians words are these Our Lord Iesus Christ offered a sacrifice to God the Father Chrys hom 60. ad pop Nos ministrorum tenemus locum qui verò sanctificat ea immutat ipse est Arno. in Psal 109. Lact. l. 4. Inst ca. 14. Prima in com cap. 5. ep ad Heb. Epiph. haer 55. Aug. in Psal 109. ep 95. ad Inno. l. â— con ad le prophe c. 20. Oecum in cap. 5. ad Hebr. and offered the same that Melchisedech did that is Bread Wine to wit his Body and bloud 13. Moreouer Christ is not only called a Priest according to the peculiar ranke of Melchisedech and therfore must offer a peculiar Sacrifice proper to his order and different from others but he is tearmed also in this kind a Priest for euer So that heerein he continueth both the dignity and function of his eternall Priest-hood because heere by his commandment by his authority by his speciall concurrence with the Priests Prelats of his Church he incessantly offereth vnto his Father his owne body bloud vnder the forms of Melchisedechs Sacrifice For as in the administration of other Sacraments he is the chiefe and principall Agent when we baptize Ipse est qui bapâ—zat He is he that bapâ—izeth sayth S. Iohn when we ordaine or consecrate Priests he is he who consecrateth them In like manner when we celebrate Masse he is he who inuisibly celebrateth he is the chiefe high-priest and we his Ministers he the true and supreme Bishop and we the Suffragans or Substitutes who supply his roome We may then vndoubtedly inferre with Arnobius Lactantius Primasius Epiphanius S. Augustine That the eternity of Christs Priest-hood according to the singuler order of Melchisedech still perseuereth in the true Oblation of his body and bloud made at the Altar and offered now in al parts of the world And if we examine the learned Protestant what els can he assigne in which Christ doth exercise at this tyme the proper act of his neuer ending Priest-hood The Sacrifice of the Crosse That remayneth not and in respect of that Oblation and Host once offered as Oecumenius noteth he cannot be called a Priest for euer The prayer and intercession he maketh for vs aboue But this is not any peculiar and proper act of Priest-hood much lesse of any determinate and particuler order The vertue and efficacy of his bloudy Sacrifice which he still offereth and representeth to his Father But if this euerlasting effect disappoint the new Law of all proper Sacrifices it should by the same reason haue frustrated Act. 4. v. 12. the old For there is no other name vnder heauen giuen to men in which we ought to be saued No other vertue by which our forefathers were sanctifyed then the death of Christ Againe this representation which our Sauiour maketh of his Passion in the sight of his Father is no such Sacrifice whereby he may either chalenge the name or reserue the office of an euerlasting Priest Or if it be any such besides that you applaud the Reall Sacrifice in heauen which in earth you detest seeing this is only exercised among Angels aboue and no act of Priesthood perseuereth amongst men no kingdome of Christs Church no CoÌ„mon-wealth of his people no law of Christianity now flourisheth vpon earth but is vtterly disanulled extinguished and altogeather translated to the Court of heauen according to that of S. Paul Priesthood being translated Heb 7. v. 12. it is necessary also a translation of the Law be made 14. Now if Christian harts can neuer subscribe to these impietyes if we must of necessity graunt that God hath euer some Church some inheritance some chosen Isa 19. v. 21. Prou. 9. 1. Dan. 11. v. 31. Psalm 17. 16. Hier. in Psalm 71. people vpon earth we must needs allow some visible outward proper law by which as his peculiar flock they appertaine vnto him and are combined in mutuall fellowship and society togeather If a Law a Priesthood if a Priesthood a Sacrifice if a Sacrifice what other then this which Isay foresaw The Aegyptians shall know their Lord in that day and worship him in Hosts and guifts c. And there shal be the Altar of our Lord in the midst of Aegypt SalomoÌ„ shaddowed Wisedome hath built an house imolated rictimes mingled wine c. Daniel mentioned calling it the Dayly Sacrifice which Antichrist shall deface and abrogate at least in publike King Dauid specifyed There shal be a sirmament in the earth vpon the tops of Mountaines Where S. Hierome expoundeth Firmament Memorable wheat The Caldaicall translation Supersubstantiall bread The learned Hebricians commonly interprete Placentam tritici A * The Hebrew word Pissathbar signifyeth a Cake of wheat as Reuelinus sayth Cake of wheate substantiall Bread or a sacrifice of Bread So Rabbi Salomon There shall be a Cake of wheat in the earth in the Rab. Saloin â—sa 72. Rab. Achilas in â—undeÌ„ locum Rab. Iona. l. col in Psal 72. Read Gal. l. 10. de area cap. 4. 5. 6. 7. Mal. 1. v. 11. Reyn. c. 8. diuis 4. Bils 4. par pag. 695. Alan de
places The same S. Paul writing to the Corinthians sayth As we haue 1. Cor. 15. v. 49. borne the image of the earthly let vs also beare the image of the heauenly but the Image of earthly Adam we haue truly borne by the deadly impression of internall and hatefull sinne Cent. 3. c. 4. Column 48. therefore we must truly beare the figure of Christ by the beautifull stampe of internall and acceptable grace as Origen cyted by the Centurists doth plainely insinuate and the Apostle likewise confirmeth in his Epistle to the Ephesians Be renewed in the spirit of your mind and put on the new man which according to God is created in Iustice and holynes of Ephes 4. v. 24. truth behold we haue not the new man imputed vnto vs but we put him on vs formed and created not in signe and sanctification but in iustice and holynes of truth and that according to God Besides it is sayd We are buryed with him by ad Rom. 6. Baptisme to the end that as Christ did rise from death so we may walke in newnes of life Vpon which wordes S. Augustine auerreth Aug. in Enchir. cap. 52. That as in Christ there was a true resurrection so in vs there is a true iustification Whosoeuer then detracteth from the truth of our infused iustice detracteth from the verity of Christs resurrection and whosoeuer impayreth the perfection of this darkneth also the glory of that S. Chrysostome commenting vpon that passage of S. Paul aboue cyted You are washed you are sanctifyed you are â— ad Cor. 6. v. 11. iustifyed sayth He sheweth that you are not only made cleane but holy and iust Illuminated and made perfect sayth S. Clement of Alexandria Of old made new of humane diuine sayth S. Gregory Nazianzen Which are most euident testimonyes Clem. l. 1. Pedago cap. 6. Nazian ora in san bap for my purpose yet to leaue no place of tergiuersation to wrangling Sophisters I will further corroborate this chiefe and fundamentall article with other most cleare and irrefragable arguments 8. That grace and renouation is perfect entire and not the effect but the true cause of our iustification by the VVhitak l. 8. aduers Dutaeum very consent of our Aduersaryes which absolueth vs from sinne endueth vs with purity and holynes in the eyes of our Creatour engrafteth vs into Christ vniteth vs vnto God and giueth vs life in him maketh vs his adopted children entitleth vs to the right and purchaseth the inheritance of our eternall kingdome All this is wrought not by any other precedent cause but by that inherent Rom. â— v. 4. iustice or infused charity which God deriueth into our soules therefore that maketh vs truly righteous and iust before the Tribunall of his highnes First it cleanseth vs Ibid. v. 7. from our sins as S. Paul to the Romans defineth saying We are buryed togeather with Christ by Baptisme into death Rom. 8. v. 2. Tertul. l. de resur carn c. 46. Basil de spir san c. 15. Aug. l. 1. de nupt concup c. 22. Lib. de lib. arbit c. 14. 15. 16. de sprit liter 8. 17. What death but the death of sinne of which it immediatly followeth he that is dead is iustifyed from sinne to wit is released and absolued from sinne by the newnes of life wherin he resembleth the resurrection of Christ Againe The law of the spirit of life in Christ Iesus hath deliuered me from the law of sinne where Tertullian insteed of deliuered vseth the word manu misit hath set free like a bound man enfranchized and set at liberty by the benignity of his Maister S. Basil explicating the former place sayth The spirit infuseth liuely and reuiuing force recouering our soules from the death of sinne into a new life And S. Augustine the later writeth thus The law of the spirit of life in Christ hath dissolued the guilt of concupiscence procuring remission of all sinnes who doth also often testify that the law of the spirit of life is the grace of the new Testament written in our harts Secondly it doth not only expell the mists of sinne but garnisheth also our soules with the lustre of vertue as I haue already conuinced in my first encounter against M. Abbot which cannot be interpreted Ephes 1. v. 4. of signes of beauty grateful to men who pierce not into the closet of our soule nor behould the light and brightnes therof mentioned aboue Therefore it must Ioan. 15. 1. Cor. c. 12. v 26. needs be expounded of the purity splendour and holynes it displayeth before the face of God according to that of S. Paul He chosevs that we should be holy and immaculate in his sight in charity that is by meanes of his habituall charity harboured in our brests 9. Thirdly this inward renouation doth truely incorporate vs in the mysticall body of our Lord Sauiour Coloss 3. v. 13. Gal. 3. v. 17 Rom. 8. v. 11. Aug. de spir lit c. 29. Rom. 13. v. 13. 14. it engrafteth vs like liuely branches into him our true vine it maketh vs the body of Christ and members of member Doinge on sayth S. Paul to the Collossians the new man him that is renewed vnto knowledge according to the image of him that created him To the Galathians as many of you as are baptized in Christ haue put on Christ. And how haue yee put him on but as the same Apostle testifyeth By his spirit dwelling in you Wherof S. Augustine sayth By the spirit of Christ incorporated made a member of Christ euery one may inwardly affoarding increase accoÌ„plish works of iustice Besids that very word to put on Christ often vsed in holy Write doe on the armour of light doe yee on our Lord Iesus Christ according to the Hebrew * Indui haebraicâ— laâ—aâ— Isa 61. Chrys in 1. c. ad Gal. in c. 3. ad Rom. Cyril l. 9. in Genes Hieron ad Pamach Rom. 6. v. 10. 1. Cor. 6. v. 17. Ioan. 14. v. 23. 1 Cor. 3. v. 16. 17. 1. ep Ioan. c. 3 v. 24. 1. Ioan. 4. v. 16. 1. Ioan. 4. v. 17. Rom. 6. v. 11. Augu. de verbis Apostol ser 18. 28. l. de ciuit Dei c. 24. phrase and allusion to the long gownes of the Iewes signifyeth great plenty and aboundance of grace sanctity and iustice with which they that put on Christ are inwardly clad as it were with a rich and gorgeous robe which doth not only couer the nakednes but wholy adorneth the temple of our soules with heauenly rayes of incomparable vertues Therefore Isay calleth it The vestment of saluation the garment of iustice or coate of ioy as the 70. Interpreters or vestment Iesus as other translate it wherof read S. Chrysostome S. Cyrill S. Hierome 10. Fourthly by this inhabiting grace a true vnion is made a league is contracted betweene God and vs We liue to him Are one spirit with him
the first encounter beaten to the ground 14. For the scope and tenour of the Apostles Analogy doth not consist in the manner but in the cause of Christs being made sinne to the end he might make vs iust albeit in a different sort he made sinne by a meere imputation because it was impossible for him to be truly a sinner we properly and truly iust because it is more Tit. 2. v. 24. Leuit 4. v. 11. 24. Ezec. 44. v. 29. Osee 4. v. 8 honourable and glorious vnto Christ to cleanse to himselfe a people acceptable to enrich and endow vs with the treasures of his inherent iustice then to leaue our filth and ordure ouershaddowed with the mantle of his externall righteousnes Secondly Christ is sayd to be made sinne that is an hoast and sacrifice for the extirpation of sinne So the Hebrew word Chattat peccatum Sinne often signifyeth a victime for sinne as in Leuiticus Ezechiel and Osee peccatum * Hebraicé Chattat Peccatum in the latin it is Pecca ta populi mei comedent they shall eate the sinne of my people that is the hoast or victime for their sinne Therfore as Christ was not by the meanes of another but in his owne person truly and really made a sacrifice for sin so we not only by imputation but truely and really in our selues ought to be the iustice of God in him And the Apostle elegantly sayth that we must be not iust but the iustice of God in Christ to oppose it to sinne signifying withall that it is the effect and likenes of Gods increated iustice by infused and created charity communicated vnto vs as S. Cyril expoundeth it or for that it is giuen vs Cyril l. 22. the saur c 3. August l. de spirit lit c. 18. Chrys Theoph. in bunc loc through the merits of Christ from God according to S. Augustin or lastly to betoken the excellency of the Iustice which leaueth no spot or blemish of sinne but maketh vs as it were wholy Grace wholy Iustice it selfe as S. Chrysostome and Theophilict do insinuate 15. Another argument they take out of the first to the Ephesians He hath gratifyed vs in his beloued Sonne or as they to boulster their heresy corruptly translate he hath made vs Ephes 1. v. 6. 3. acceptable in the beloued As though we were only outwardly accepted by the fauour of his Sonne not in wardly endowed with the participation of his Iustice how beit the In the Bible set forth by his Maiesty Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not only import to accept as gracious but to make gracious and acceptable indeed by communicating vnto vs inherent iustice in ward ornaments by which God maketh our soule as S. Chrysostome sayth pulchram desiderabilem ac dilectam beautifull Chrys in â—um loc desired and beloued of him 16. Thirdly Whitaker and Fulke obiect out of S. Paul to the Corinthians Christ is made vnto vs from God wisedom VVhitaker in his answere to 3. reason of â—â— Campian Fulk in c. 2. ad Cor. sect 2. 3. Cor. 1. v. 30. righteousnes sanctification and redemption Therefore say they our righteousnes is placed in Christ not heaped vp with our vertues But the contrary is gathered out of the same wordes for Christ is there affirmed to be our righteousnes as he is our sanctification and wisedome now he is our sanctification as they themselues agree by inherent sanctity our wisedome likewise by the habit or guift of wisedome infused into vs Therefore our righteousnes or iustice rather by created iustice imparted to our soules I answere againe that Christ is called our iustice diuers and sundry wayes 1. In the way of Communication because the perfectioÌ„s of the head are communicated to the body 2. In way of Richardus Tap. in explica ar de iustif Stapl l. 7. de iustit imputat c. 9. Rom. 8. v. 29. Bernard ep 190. assimilation for that God the Father hath predestinated vs to be made conformable to the Image of his Sonne 3. In way of satisfaction because he hath fully satisfyed for the debt of our sinnes which satisfaction of his is applyed vnto vs and made ours indeed by imputation as S. Bernard testifyeth yet not without true and inherent iustice also in our selues 4. In the way of merit for that he hath merited and purchased for vs true iustice from the handes of God 5. In the way of causality for that he is also togeather with God the efficient cause of our sanctification and iustice These and other causes which Protestants ignorantly Concil Trid sess 6 c. 7. Aug. l. de spirit â—it c. 9. in psal 30. Hier. dial aduers Pâ—lag mingle and confound the holy Councell of Trent doth wisely distinguish and set downe in this manner The sinall cause of our iustification is the glory of God of Christ eternall life the efficient God the ineritorious his beloued Sonne our Lord Iesus Christ c. the instrument all baptisme c. the only formall cause is the iustice of God not that by which he is iust but by which he maketh vs iust by which he cloatheth man as S. Augustine speaketh when he iustifyeth the wicked or as he saith in another place which God imparteth that man may be iust which S. Hierome S. Bernard and sundry reasons manifestly Bernard epist 290. approue as I shall more plentifully discouer in the Chapter ensuing THE SECOND CHAPTER IN WHICH The former doctrine is confirmed by more reasoÌ„s authorityes and other obiections of our Aduersaryes refuted AS the in-bred naughtynes of Originall infection neuer cleanly rinsed or scoured out is the sluse of filthines in Protestants iudgment and roote of al their impious opinions which I named aboue so the heauenly beame of inhabitant grace which garnisheth the soules of Christs faythfull seruants is the head well-spring according to vs of all the good that proceedeth from vs. This iustifyeth vs before the Tribunal of his highnesse this maketh our works pleasing to his Maiesty this aduanceth them to the dignity of merit this purchaseth the crowne of reward this ministreth power and ability to fullfill his Commandments and whatsoeuer els we do acceptable to him and worthy of his kingdome al floweth from the veines of this celestiall fountaine Therfore I labour to fense and strengthen it further with some other impregnable reasons 2. The first prosecuted by Andreas Vega is to this purpose The iustice which Adam had before his fall was not imputatiue but inherent and true Iustice which made him amyable and gratefull in the sight of God as all the Vega l. 7. in Concil Trid. c. 22. Fathers and our aduersaryes with them generally confesse but the same Iustice is restored vnto vs by the merits of Christ which we lost in Adam therefore true Iustice before God is heere communicated to our soules by the benefit Rom. 5. of his passion The minor
fountaine of life The feare of our Lord is the beginning of wisedome So of Hope it is recorded By hope we are saued Our Lord will saue them because they hoped in him And Euery one that hath this hope in him sanctifyeth himselfe to wit by his free will working togeather with Gods grace as S. Augustine 1. Ioan. 3 v. 3. August in eum locum 1. Ioan. 3. v. 14. Luc. 7. v. 47. Eccles 2. v. 10. Marc. l. v. 15. Act. 1. v. 38. Act. 8. v. 12. Fulk locot citato Ezech. 18. v. 27. Ibid. v. 31. 2. Tim. 2. v. 21. sayth vpon this Text. So of Loue and Charity we read We are translated from death to life because we loue our brethren many sinnes are remitted vnto her because she loued much And yee that feare our Lord loue him and your harts shal be illuminated 2. Or Sorrow and Repentance our Sauiour sayth Be penitent and belieue the Ghospell S. Peter do pennance and be euery one of you baptized in the name of Iesus Christ for remissioÌ„ of your sinnes Againe exhorting Symon Magus do pennance from this thy wickednes and pray to God if perhaps this cogitation of thy hart may be remitted Where he requireth pennance in which contrition or sorrow is included and also prayer not as sequells which follow according to M. Fulks pelting Sophistry but as necessary preparations which go before remission of his sinne The Prophet Ezechiel when the wicked shall turne away himselfe from his impiety he shall viuificate his soule And cast away from you all your preuarications wherein yee haue preuaricated and make to your selues a new hart and a new spirit S. Paul If any man shall clense himselfe from these he shal be a vessel vnto honour What more cleare A sinner may begin to cast off his preuarications to cleanse and make himselfe a new hart a new spirit he may by Sorrow griefe and pennance viuificate or giue life to his soule therefore he may being quickned and stirred vp by God freely concurre to his owne iustification as shall yet more euidently appeare by this description gathered out of the sacred Councell of Trent and many most learned Deuines 3. Iustification is a motion or change of our freewill made Concil Trid. sesâ— 6. by God in detestation of sinne with infusion of grace to the remissioÌ„ thereof and gayning of eternall blisse It is called a motion or change because it is a passage or departure from the state of sinne to the state of grace from vice to vertue from darknes to light from being wicked vniust hatefull in enmity with God to be pious iust deare and lincked vnto him in the band of friendship in so much as to iustify the wicked to reconcile the enemy to rayse the lapsed and to sanctify the sinner is one and the selfe same thing although explayned in diuers manners It is said to be of freewill for that the will of man is not forced or violently drawn but voluntarily freely concurreth to this blessed change It is added made by God because freewill worketh not of it selfe but inspired quickned and ayded by him He first calleth on vs auerted from him he knocketh at the gate of our harts he awaketh vs being a sleep in our sinnefull letargy he stirreth vs vp eggeth vs forward helpeth vs labouring refresheth vs fainting and strengthneth vs accomplishing that which he inspireth he likewise remitteth the wrong we did vnto him he pardoneth the fault cancelleth our depts we willingly as I say endeauouring cooperating with him For as a lame cripple holpen by his friend to remoue from this roome to that doth freely go yet supported by another so man by the ayde of Gods preuenting corroborating and helping grace doth freely consent and obey his motions willingly passeth from the prison of vice to the court of his fauour yet succoured by the help of his diuine asistance It is auerred to be in detestation of sin for as much as that preuenting grace layeth before the God stirreth vs vp to the detestation of sinne before he infuse his habituall grace eyes of our vnderstanding the turpitude of vice and vgly shape of our soules the beatitude and happynes we lost the miseryes the seuere punishments the indignation we haue incurred and striketh vs with the feare and terrour of them discouereth the meanes by which we may escape them meanes to recouer our felicity againe Then it inflameth the affections of our will to loue and imbrace these happy meanes by detesting our forepassed and vndertaking a new course of life Moreouer it is inserted with infusion of grace to the remission of sinne because at the same instant iustifying grace is infused and sinne expelled the temple of our soules It is lastly concluded to the gayning of eternall blisse to signify that that is the finall end of our iustification the saluation of oursoules and purchase of euerlasting life 4. Thus man through the great mercy and sweet motions of God is prepared by an act of Fayth Feare Tertul. l. 4. cont Marcion c. 18. Orig. hom 3 in Leuit. Cypr ser 5. de lapsis Basil in psal 33. August tract 9. In ep Ioan. l. de Catechiz rudibus c. 4. 5 l. de natu gratia Clement Alexan. l 2. Strom. â— ante med Imbr. l. â— de poeâ—it Hieron lâ— 2. aduers Pelag. in commeÌ„ad â— c. 〈◊〉 Greg. hâ—m 13. in â—uaÌ„gelium Aug. ep 105. Augustep 106. August tract 44. In Ioan. Cent. 3. c. 4. Colum. 80. Tertul l. de poenit lib. 4. contra Marcion Orig. tract 32. in Matth. hom 24. in Iosue 26. in â—undem Hope Charity and Repentance to returne vnto his fauour and to receaue the stole of his heauenly Iustice for he cannot possibly be excited and recalled from wickednes without grace from aboue he cannot belieue the way of saluation without fayth nor dread the iudgmentes of God without feare nor expect and desire his friendship without hope nor loue his goodnes without Charity nor truly detest offences past without Sorrow Repentance Therfore they all ioyntly make way to this supernaturall iustifying of our soules whereby two thinges are manifest 1. That our freewill before we be iustifyed doth not as Protestants fancy passiuely concurre but as we say actiuely to the callings of God 2. That not Fayth alone but Feare Hope Charity Repentence and other vertues cooperate also to the worke of our iustification as the whole Senate of Fathers agree with vs Tertullian Origen S. Cyprian S. Basil S. Augustine S. Clement of Alexandria S. Hierome S. Gregory and the rest some affirming one of the former vertues to prepare the way to iustification some another And S. Augustine els where writing of Fayth in particuler often teacheth that it meriteth by way of congruity or impetration the remission of our sinnes and true iustification therefore it goeth before the life of grace and cannot possibly be that vertue in which
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
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