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
sinne ayded by God S. Augustine which he strengthneth by the authority of S. Ambrose affirming him truly to impugne them who say à man cannot be without sinne in this life And in the same booke Sinne may be auoyded but by his helpe who cannot be deceaued Thus Origen affirmeth that holy Iob and his children were pure and spotles from the fault of transgression in so much as the Magdeburgian Protestants reprehend him for it saying Naughtily doth he attribute so much innocency to Iobs children as Adam and Eue had in Paradise naughtily also doth he ascribe vnto Iob that he was naked and deuoyd of sinne of impietyes of all vnlawfulnes Likewise that he neyther sinned in his cogitations nor in the conferences of his soule or affayres of his hart Besides in Lactantius they taxe this sentence of his If any one be purified from all spot of sinne let him not thinke he may abstayne from the worke of largition or giuing almes because he hath no sinnes to wash away And in the same booke I proceed with their owne words vnfittingly doth he say That one may be acceptable vnto God and be free from all blemish let him alwayes implore the mercy of our Lord c. In Theodoret they reproue and place among his errours that he affirmed Paul therefore not to be hurt of the viper because he was without sinne In S. Hierome they distast this Our soule as long as it abydeth in her infancy wanteth sinn So that Origen Lactantius Theodoret and S. Hierome are by our Aduersaries owne confession wholy with vs in this point of fayth 2. Notwithstanding against these auncient Fathers Isa 64. v. 6. they oppose on their side the Ancient of Dayes euen God himselfe speaking by the Prophet Isay All we are become as one vncleane and all our iustices as the cloath of a menstrued woman Therefore vnles we thinke our selues better then Abbot c. 4. sect 3. Orig. ad Rom. c. 3. Hier. in Isa c. 64. Aug soliâ—o c 28. Bernar. ser 1. in fest omn. sanct de verb. Isa ser 5. in dedic Eccles ser 5. Aluarez à Medina in eum loc our forefathers all good workes say they are stayned with iniquity which M. Abbot contenaunceth with the like sayings of Origen S. Hierome S. Augustine and S. Bernard I answere first with S. Hierome vpon that place of Isay that there he deploreth the desolation and captiuity of the Iewes in behalfe of those sinners for whose offences they were so miserably afflicted and in their person vttereth those wordes not in his owne Or in respect of the iust and holy men that then flourished amongst them Secondly I answere that the Prophet speaketh not there as Aluarez à Medina well noteth of all the workes of the foresayd offendours in generall but of their sacrifices Holocaustes Kalends and other externall solemnities by which they falsly deemed themselues cleane and sanctified in the sight of God these their iustices he pronounced to be like a menstruous defiled cloath because they consisted only in the pompe of outward ceremony without the sincerity of inward worship after which manner God sayd by the mouth of the same Prophet Offer sacrifice no Isa c. 1. v. 13. 14. more in vayne Incense is abhomination vnto me the new Moone and the Sabaoth and other festiuities I will not abyde your assemblies are wicked my soule hateth your Kalends your solemnities Thirdly I answere that al our iustices al our pious workes albeit good and holy considered by themselues yet compared and paralelled with the vnmatchable purity and holynes of God are truly termed vncleane and defiled according to the accustomed phrase of holy Scripture which calleth thinges in themselues great in comparison of him litle or nothing All nations as if they were not so are Isa 40. v. 17. they before him and they are reputed of him as nothing Thinges in themselues fayre and glittering foule and vncleane contemplated by him Beholde the Moone also doth not shine Iob. 25. v. 5. 6. the stars are not cleane in his sight how much more maÌ„ rottenesse the sonne of a man a worme Things most white and beautifull filthy and loathsome matched with him If I be wasbed as it were with snow waters and my hands shall shine as immaculate yet shalt thou dippe me in filth and my garments shall abhorre me that is as S. Gregory commenteth Although I be Greg. l. 9. mor. c. 19. filled with the groanes of heauenly compunction although I be exercised by the study of vpright operation yet in thy cleanesse I see I am not cleane 3. For this cause the Royall Prophet how innocent Psal 141. soeuer might cry out and say Enter not o Lord into iudgment with thy seruant because no liuing creature shall be iustifyed in thy sight which sentence Abbot vrging against vs exaggerateth Abbot c. 4. sect 47. fol. 590. thus Dauid sayth it a Prophet sayth it a man after Gods owne hart sayth it And what if a Saint in heauen what if a Cherubim should say it might he not truly say it measuring his righteousnes with the infinite sanctity and holines Greg in c. 4. Iob. Hilar. Hieron Arnobius Euthi in eundem psal Aug l. adu Orosium c. 10. Aug. l. de perfect iustie Hier. ep ad Ctesiphou Greg. in eun psal Aug. in eun psal Iob. 4. v. 28. Caietan Eugub Vatablus in eun loc Symmach of God For as S. Gregory writeth Human iustice compared with diuine is iniustice because a lanterne in darkenes is seene to giue light but placed in the sunne beames it is obscured and darkned And thus S. Hilary S. Hierome Arnobius and Euthimius expound that place of the Psalme neyther doth S. Augustine dissent froÌ„ them saying By whose participation they are iust by comparison with him they are not iust Another exposition is of the same S. Augustine S. Hierome and S. Gregory vpon that Psalme that the Prophet vttered the former speach in respect of veniall sinnes with which the most iust and holy men are often infected and which God strictly examineth and seuerely punisheth The third interpretation is of S. Augustine also vpon this Psalme That no man can be iustifyed of himselfe before the face of God but the iustice he hath he receaueth from him So Caietan Eugubinus and Vatalbus expound those wordes of Iob In his Angells he found prauity or as Symmachus readeth vanity because they of themselues had no goodnes no verity no essence or being but participated all from the soueraygne bounty of God According to these three last expositions we satisfy al the ambiguous and obscure sayings our aduersaries oppose against vs euen that of S. Bernard which they vainly boast to be vnanswerable Shall not our iustice if it be strictly Bern in fest omn. sanct sâ—r 1. Abbot e. 4. sect 3. fol. 393. Bern ser 5. de verb. Isa Aug. l. 9. confess c. 13. Idem
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
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
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. §.
inherent in any other thing Somewhat like to that which the former substances enioyed Thus Gelasius ought and no otherwise can he be expounded Gelasius answered for he doth not say yet ceaseth not in substance and nature c. but vsing first the word substance as a tearme ouer strict he corecteth and enlargeth it with this addition or nature and after explicating of what nature he meant he calleth the same proprietas naturae the property or quality of nature Then he affirmeth the Eucharist to be made a diuine thing and we by it partakers of the diuine nature a little after he addeth The elements are changed by the Holy Ghost into a diuine substance which confirmeth our and wholy subuerteâ—h the aduersaryes doctrine therefore M. Bilson very warily leâ—t it forth 8. As touching Theodoret the Greeke in which he Theodoret answered wrote explaineth his meaning for in the first place insteed of nature he vseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which compriseth as all Grecians know the accidentall nature as well as the substantiall and signifyeth sometymes the vertue or quality of nature In the second place in lieu of substaÌ„ce Vide dicti Graecolat Conradi Gesneri Thesaurling graecae H. Stephani he hath the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Essence as Quinâ—ilian and Budaeus out of Philo or nature also as Tully translateth it And so we graunt that the true nature essence of the accidents still remaine Neither can the word nature essence no nor substance which the translatour vseth be vnderstood as it is diuided against accident For Theodoret sayth The signes depart not from their owne nature they remaine in their former essence But they neuer had nor could haue any other then an accidentall nature an accidentall essence or substance if you will so call it Because the nature and substance of bread and Wine was not their owne nature not their former substance but really distinct from theirs Therefore Theodoret could not truly affirme That they remained in their former substance which formerly they had not but in the accidentall essence which they formerly had and in which they still perseuere Nor yet can any Cauiller say that remaine is heere taken for inhere because then the accidents should also inhere in their figure inhere in their shape to which the verbe remaine is as necessarily referred as it is to their substance 9. Although this answere fully satisfyeth and taketh Another answer to Theodoret away all manner of cauillations yet I will not omit another which Reuerend Father Cotton gaue at a disputation in France to wit that the three Genitiues in Greeke should not all be turned into Ablatiues in Latin but two into Ablatiues the first into the Genitiue case thus Manent enim mystica Symbola 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in prioris essentiae seu substaÌ„tiae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 figura specie videri tangi pessunt sicut priùs that is The mystical signes remaine in the figure and shape of their former substance The reall presence and TransubstaÌ„tiatioÌ„ proued by Theodorets owne wordes in the very same place whom the CeÌ„turistes also reiect for the same Cent. 5. c. 4. col 517. 1008. and may be seene and touched as before Which answere somwhat varieth in wordes but is the same substance with the former both are notably strengthened and our TraÌ„substantiation established by this ensuing sentence which immediatly followeth But they are vnderstood to be those thinges which are made and belieued and adored as being those thinges which are belieued Now what are the thinges belieued what adored Not the outward signes barely of themselues they are seene not belieued they cannot without Idolatry be adored The thinges beleeued euen in our and in the Sacramentaryes opinion are the body and bloud of Christ those they apprehend those they adore by fayth yet they belieue and adore them absent we present but Theodoret auoucheth that the misticall signes Are made those thinges which are belieued which are adored therfore they are made the body and bloud of Christ And how are they made By representation by signification only No but truly and really As being sayth he those thinges which are belieued Can we deuise to speake more plainely for our selues then this Father speaketh in our behalfe whome quarreling enemyes would wrest against vs. The rest of M. Bilsons allegations I let passe because some of them make nothing against vs others may be answered as these before others are plainly of no account as the authority of Bertram a late suspected authour and of the false impious and sacrilegious CouÌ„cell of Constantinople vnder Constantinus Copronymâ—s so alleadged in the 2. Nicen Synod euen in the place quoted by M. Bilson howbeit his conscience serued him to produce their testimonyes for want of better 10. M. Bilson vrgeth againe The Lord tooke bread Bils pag. 730. 731. brake bread But that which he tooke that which he brake he gaue to his disciples therfore he gaue bread The same fallacy might I returne vpon him That he tooke prophane and common bread Therfore he gaue prophane and not Sacramentall bread With the same collusion any heathen Matth. 9 v. 26. might depraue the most famous miracles of Christ That of the Gouernous daughter raised by him he might say for example That Christ was inuited to the maid dead that he entred to her dead held her by the hand dead spake to her dead but she to whom he entred she to whom he spake arose Therfore she arose not aliue but dead He might after the same manner delude the resuscitation of Lazarus For vpon whom did Christ call when he sayd Lazarus come forth Did he call vpon the liuing Ioan. 1â— v. 43. or vpon the dead I know you wil grant that he called vpon the dead and yet as you must needs confesse by the power of his God-head and force of his voyce he came forth aliue So I answere vnto you That Christ tooke bread blessed bread c. yet by the power and efficacy of his words when he sayd This is my body the bread was changed and transubstantiated into his body Perhaps you will cauill that the beholders saw the actions of life in the fornamed parties Whà t then Will you credit the eyes of men which might be deceaued witnessing them to liue and will you not belieue the words of Christ who cannot beguile vs auouching this his body No sayth M. Bilson for Christ vseth these words I am the dore I am the vine and yet he is not really eyther dore Chrys ho. 83. in Mat. Bils 4. par pag. 717. c. or vine Is this your guise of arguing from a Liâ—erall to a figuratine speach Heere the things themselues the connection of the text fayth reason and whatsoeuer els inforceth a figure In the words of our Lords Supper all things plead the property of the letter The Collation of places the
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
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
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
is the generall cause of mans saluation God will haue all men to be saued yet besides that will sufficient for their saluation he must haue a determinate and speciall will for the sauing of this or that man in particuler The same I auow in our present case But M. Reynoldes replyeth Reyn. pag. 463. in his confe with M. Hor◠Heb. 10. v. 18. 26. That there is not left an offering for sinne after the death of Christ I answere with the same forenamed Canus that as Almighty God hauing once created the vniuersall cause of light need not produce a new Sunne Moone or Starres as a Physitian hauing made one generall and during medicine to heale all kind of diseases neuer needeth to deuise any other In like manner our mercifull Redeemer who offered one perfect and superaboundant ranfome by which he defrayed the whole debt of sinne hath no necessity at all to make the like purchase any more Which S. Paul mentioneth when he sayth There is not left an offering for sinne to wit any generall offering by which the debt of sinne should be discharged a new Notwithstanding as in the former examples the Sun vseth diuers succeeding illuminations by which euery Coast of the world partaketh his light as the Phisitian composeth sundry potions to minister vnto his Patients the vertue of his sole and single medicine after the same māner the church of God maketh many proper peculiar Oblations to accomodate vnto our seuerall necessityes the soueraigne fruit of that one and principall sacrifice We see that when the King granteth a general pardon to all guilty persons it seldome auaileth any particuler offender except he sue it forth out of the Court of Chancery vnder the seale and warrant of his Maiesty no lesse can that great Charter of pardon which Christ vouchsafed to purchased by his death be beneficiall vnto vs except we receaue it vnder his seale and signet that is according to his commandment from such Officers as he ordained to offer and dispense his heauenly blessings Neither may we iustly be censured by this meanes partial redeemers or sauers of our selues or concurre any more to our owne saluation then the Fellon concurreth to acquite himselfe of his fellonyes who sueth forth the pardon his King promulgated Or the sicke person to the recouery of his health who drinketh the potion his his Physitian tempereth 24. Thirdly our Aduersaryes obiect That the often iteration of the Iewish Sacrifice the continuall succession and multiplication Reyn. in his Confer with M. Hart. c. 9. diuis 4. Sparkes in answere to M. Iohn d'Albins of their Priests bewrayed both the infirmity of the one and defect of the other Wherefore if we daily repeate the sacrifice of the Crosse we prophane sayth M. Reynolds the bloud of Christ If we ordaine and multiply our Priests we abase sayth Maister Sparkes the prerogatiue or impeach the sunction of Christs priesthood I answere that the multitude of old Priestes was a note of imperfection for that euen the chiefe of them were many in equall dignity succeeding one another who neither by themselues being sinners nor by the sanctity of any of their order whose roome they supplyed were sufficiently gracious vnto God But the Priests of the new Law as they are all vnited amongst themselues in the same deputation and ministery so they haue not many but one chiefe they all depend of one holy and impolluted head Christ Iesus to whome they are not as M. Sparkes mistaketh any successours but Sparks p. 7. 9. 23. Deputyes and Viceregents dispensers of his holy Mysteryes And therefore neither can the diuersity of their persons or multitude of such Ministers import any want or defect in the eternall Priest or Bishop of our soules when as by them he no way looseth or surceaseth but still continueth not according to their imperfection but according to his owne excellency the sacred office of his euerlasting Priesthood 25. In like manner to the other braunch of their obiection I yield that the variety of the Leuiticall Hosts bewrayed their weaknes because the Iewes had neither any holy and innocent Priest by whome they had accesse vnto God nor any Host pure and vnspotted Which caused them to offer diuers poore distinct and naked Elements shaddowes of things to come an euident signe of the vnprofitablenesse of the Law But we doe not so we haue one only Host holy and vndefiled this we soly sacrifice vnto God We offer not as S. Ambrose testifyeth Ambr. in c. 10. ad Haebr now one lambe to morrow another but alwayes the selfe same thing c. One Christ in euery place heer whole and there whole one body Not another sacrifice sayth S. Chrysostome as the Chrys hom 17. in epist ad Haeb. Sparks in the places aforenamed high Priest of the old law but the selfe same we do alwayes offer Neither is this repeated againe as though Christ had not offered it well inough as M. Sparkes still cauilleth neither to purchase any new price of Redemption as others contend but only to dispense and apply the treasures of his mercy once purchased for vs. In which we do derogate no more from the high preheminēce of that sauing Host then we detract from the absolute and generall pardon of our Prince when by diuers Notaryes it is copied forth for the behoofe and benefite of sundry Malefactours 26. In fine as M. Bilson and other Sectaryes allow the Bils 4 par pag. 688. 689. c. Caluin l. 4. Insti c. 28. preaching of the word the sacramēt of Baptism the supper of our Lord to be not only memoryes but also applications of Christs bountifull merits without any impeachment to his bitter Passion Why may not we by the same authority without any derogation to the Oblation of the Crosse approue our sacrifice of Masse both as a liuely memoriall to expresse in the neerenesse of it selfe the death of Christ and as an application conduct or conueyance to deriue the waters of grace frō that ouerflowing fountaine of his precious bloud 27. Another obiection M. Bell affoardeth them out of the Epistle to the Romans Christ rysing againe from the Bell in his downfall of Popery 9. p. Rom. 6. v. 9 dead henceforth dyeth no more The Papists sayth he tell vs a contrary tale that he dyeth euery day yea a thousand tymes a day in the dayly sacrifyce of their Masse It is most false that Christ suffereth in our sacrifice cruell violent and iniurious death of which S. Paul there speaketh he only dyeth after an hidden mysticall and impassible manner which is not contrary but agreable to S. Pauls doctrine conformable to the institution of Christ vvho commanded vs not only to preach teach or belieue but to Doe that solemne and mysticall action vvhich he performed of Luc. 22. consecrating the bread into his body vnder one kind vvine into his bloud vnder another to represent thereby his body
him so he freely and sufficiently satisfyed for al but effectually for such as by penall afflictions by mercy and truth redeeme their iniquity Fulke against pur p. 45. 49. c. Calu. vbi supra Ezeth 18. v. 21. 22. Esay 38. v. 18. 44. v. 22. Micb. 7. v. 19. Psal 3â— v. â— 2. after regeneration willfully incurred In the second ranke are mustered the senteÌ„ces of holy Writ which meÌ„tion no memory but a cleane abolishment of sinne thorough true repentance as by Ezechiel If the wicked do pennance c. I will not remember his iniquityes By Isay Micheas King Dauid where God is sayd to cast our sinnes behind his backe To disperse them like a cloud To sinke them into the bottom of the Sea To hide them To couer them Not to impute them I answere these places are spoken 1. Of most true and perfect contrition which freeth both from the fault and punishment 2. Of imperfect with pennance and Satisfaction which Ezechiel seemed to insinuate saying If the wicked do pennance c. 3. They are vnderstood of the vtter abolishment of the fault and freedome from eternall paine in respect of which God is truly sayd To blot our Ezech. 18. v. 21. sinnes out of his mind to disperse them like a cloud to cast them into the sea to hide them to couer them and not to impute them as S. Augustine elegantly interpreteth the wordes of King August in Psal 3â— Dauid If God couer our sinnes he will not see them if he will not see them he will not punish them to wit with euerlasting punishment nor with temporall if we redeeme them with condigne satisfaction 21. Therefore he that pronounced by the mouth of Ezech. 18. v. 22. Num. 14. vers 34. Esay 38. v. 17. Eccles c. 5. vers 5. Haeb. â— v. 3 1. Ioan. c. â— vers 2. Prouerb c. 1â— v. 6. Ezechiel he would not remember our iniquityes threatned reuenge in his owne person to some he had forgiuen saying Scietis vltionem meam Yee shall feele the rod of my reuengement He who promised by the Prophet Isay To cast our faults behind his backe commanded vs by the mouth of Salomon Of pardoned sinne be not without feare He who by himselfe purged our offences he who sayd he was the propitiation for sinne auouched also By mercy and truth iniquity is redâ—emed So that both cooperate to satisfy for our trespasses the Passion of Christ and our workes of Pennâ—nce his Passion freely plentifully independantly of our merit or Satisfaction cancelleth the fault eternity of punishment our works sanctifyed in his bloud partly concurre by his ordinance to expiate the remaines of temporall chastisement Matth. 2â— Luc. 7. v. 48. 50. Luc. 18. v. 15. Luc. â—â— Ioan 8 v. 11. M. Fulke against purg p. 43 85. 22. In the last place are sorted the examples of Scripture of Peter Mary Magdalen the Publican the thiefe vpon the Crosse and the Adulterous woman whose sinnes were forgiuen without Satisfaction To which they adioyne the authorityes of S. Ambrose and S. Iohn Chrysostome confirming the same I answere 1. To the instances out of Gods word priuate examples are no presidents for publike rules 2. What the maister sometyme doth by prerogatiue of his person the seruant may not vsurpe as the priuiledge of his law 3. I say the teares of Peter the contrition of Magdalen the humility of the Publican the admirable confession of the theese the shame and confusion the adulterous woman endured with the inward sorrow of her hart might be sufficient satisfactions for their enormous crimes albeit the Scripture doth not in plaine termes expresse it As S. Ambrose affirmed of S. Peter when he sayd His teares I read his Satisfaction I read Amb. l. 10. in cap. 12. Lucae Lâ—chrimae veniam non postulant sed merentur not howbeit his teares were both a confession and singular satisfaction which craue not according to him but deserue and merit pardon Or S. Ambrose taketh Satisfaction in that place for the excuse and defence of his fault which S. Peter vsed not but would rather as he affirmeth condemne his sinne that he might be iustifyed by confessing then aggrauate it by denying S. Chrysostome accordingly vseth that word in his Homilyes vpon Genesis Where he likewise graunteth no Amb. ibid. Chrys ho. 10. in Gen. hom de Beato Philogonio satisfaction necessary for the recouery of Gods friendship although he after require it for recompence of the wrong committed against him in the course of his Iustice 32. Two other darke sentences M. Fulke scrapeth out of him the one out of his homilyes vpon the Epistle to the Romans Vbi venia ibi nulla est poena where there is forgiuenes there is no punishment In which place S. Chrysostome speaketh of the forgiuenes giuen to a Iew in Baptisme M. Fulke against purg p. 43. S. Chrysost Hom 8. in Epist ad Rom. who passing from the wrath of the law to the grace of Christ had full remission of all both fault punishment Another out of the booke he wrote of sorrow and compunction God requireth not the burden of shirts of haire nor to be shut vp in the straites of a little cell neither doth he command vs to sit in obscure and darke caues this only it is which he exacteth that we alwayes remember and recount our sinnes Where S. Chrysostome only reproueth the negligence of such dainty S. Chrys de compunct cordis l. 1. sinners as omit the behoofull bewayling and lamenting of their sinnes Quasi quidam intoler abilis labor sit As though it were a thing intollerable And thereupon discourseth that God commandeth not as necessary any such rigorous or insupportable satisfaction as they imagined Not to betake themselues to the strait mourning of Monks not to the inclosures of Anchorets not to be shut vp in caues dungeons which seuere pennances although many voluntarily and laudably vndergo yet God exacteth them not as necessary but he only requireth sorrowfull bewayling and some moderate satisfaction or due chastisement of our sinnes as that Golden Mouth often teacheth other where with whome S. Augustine so punctually agreeth Chrys hom 2. de lapsu primi hom in orat de beato Philogo hom 10. in Matth. Aug. in Psal 50. as I will only recite his wordes for a finall conclusion of this matter If he be iust whome thou inuokest he reuengeth sinnes If he be iust thou canst not depriue thy Lord God of his Iustice Implore his mercy but consider his Iustice His mercy inclineth to pardon the sinner his iustice to punish the sinne What then When thou seekest mercy shall sinne remaine vnpunished Let Dauid answere let the lapsed answere let them answere with Dauid that they may deserue mercy as Dauid did and say Not so O Lord my sinne shall not be vnpunished c. Therefore I will not that thou punish me because I punish my
blisse but in other prerogatiues In knowing quoth Origen what fauour we enioy in the sight of God praying with vs for increase therof In assisting with them quoth S. Gregory at the Diuine Altar c. In remembring our necessityes and crauing pardon for our sinnes In custody and safegard of vs sayth Saint Hilary In patronage and Prelacy ouer vs In conuersation with He alludeth to the 8. of the Apocal. Hilar. in Psal 124. Amb. in l. de vid. l. 8. in Luc. Bern. ser 2. de S. Victore Hierem. 15. Apoc. 5. Primasius in cum locum 2. Macha 15. Reyn. l. 1. c. 3. Field l. 3. c. 20. fol. 111. Tob. 12. Dan. 10. Zacha. 10 Psal 90. Matth. 18. Theod. l. 8. ad Greg. Greg. ora in Cypria vs sayth S. Ambrose Whereupon S. Bernard The Angels runne and succour men and they who were of vs haue they forgotten vs Haue they not learned to take compassion in which they once suffered Passion Certes they haue as the Diuine Oracles in sundry places insinuate 4. God spake vnto Ieremy If Moyses and Samuel stood before me my affection should not be to this people Therefore they were wont to stand pray for them or els the speach were very incongruous S. Iohn in the Apocalyps saw the 24. Seniours falling downe before the lambe hauing euery one harps and vials full of odours which are the prayers of Saints Where Primasius and others note what prayers and for whome they were Ieremy the Prophet after his departure Prayed much for the people and all the holy Citty as Onias the high Pryest testifyed to Iudas Machabaeus M. Reynoldes with his pew-fellow Field both instructed in the schoole of Caluin answere with their Mayster That the Saints pray for vs in generall as these places proue not in particuler as we would enforce But it is euident out of Toby Daniel Zachary King Dauid and S. Matthew that the Angels pray for vs in particuler are our particuler Guardians Pedagogues and Ouerseers Which Theodoret S. Gregory Nazianzen and diuers ancient Fathers consequently inferre of the Saints calling them in like manner a Amb. lib. de viduis Presidents of our Saluation b Basil in 40. Martyres Protectours of mankind comparteners of our cares c Basil ibidem Intercessours or Embassadours to God for vs. d PrudeÌ„ l. de Coronis Patrons of the world e Theod. l. 8. Graec. affect 2. Petri 1. Captaynes guides and defenders of men by whome we are rescued out of sundry misfortunes and fensed from the euils our Ghostly enemyes wold inflict Euident it is that S. Peter spake of particuler matters when he sayd And I will doe my endeauour you to haue often after my decease also that you may keepe a memory of these things The soules of the Martyrs craued in particuler reuenge for their Persecutours how much more pardon and mercy for their Friends The rich Glutton moued with naturall compassion prayed in particuler for his brethren and shall we not thinke that the Saints in heauen installed in blisse enflamed with Charity haue a more particuler care of their brethren Apoe 6. Luc. 1â— Ambros in natali sanctorum Mart. Nazarij Celsi Leo ser 1. in natali Apostol Aug. l. de cura pro mort c. 16. Euseb l. 6. hist cap. 5. Pruden in Hym. de S. Fructuâ—so Nys in in vita Greg. Neocaesar Gen. 48. Iob. 5. The Heb. word Kara signifieth to Inuoke Exod. 23. Theod. q. 67. in Exod Dan. 3. friendes and kinsfolkes S. Ambrose S. Leo S. Augustine thinke they haue S. Ambrose writeth that S. Nazarius was a peculiar Patron of the people of Millan by the priuiledge of his Sepulcher which there was honoured S. Leo affirmeth S. Peter to haue a generall loue of all but a speciall protection of the Citty of Rome S. Augustine testifyeth of the particuler care S. Felix had of the Citty of Nola and of his strange apparition in defence thereof confirmed by vndoubted witnesses Eusebius Prudentius S. Gregory Nissen report in particuler cases many such particuler apparitions To proceed 5. It is lawfull for vs to pray to them in particular therefore they know and may redresse our priuate necessityes Iacob sayd The Angell which hath deliuered me from all euils blesse these children Iob was counselled to pray to the Saints Call if there be any who will answere thee turne to some of the Saintes Which the 70. Interpreters translate Inuoke if any may answere thee or if thou doest behold any of the holy Angels Moyses intreated the patronage as Theodoret witnesseth of the Patriarches in these wordes Remember Abraham Isaac and Israel thy seruants The like did Daniel Take not away the mercy from vs for Abraham thy beloued and Isaac thy seruant and Israël thy holy one And King Salomon Remember O Lord Dauid and all his mildnesse Which God himselfe approued in the 4. of Kings I will guard this Citty for Psalm 13â— 4. Reg. 19. Chry. hom â— in psa 10. Victor l. 3. de pers VVanda Greg. Nazian orat in Basil Iero. in Epita Paulae Nissen orat in Theod. Aug. de Bap. l. 7. c. 1. Crys ho. 5. 8. in Mat. hom 43. in Gen. Bern. ser 2. super missus est Reyn. l. 1. de Ido Rom. Ec. c. 2. misliketh the name of Queene of Heauen Star of the Sea Athan. ser de Deipara Aug. serm 18. de Sanctiâ— Ephrem â—rat in laudem B. Virg. Conc. Chal. act 11. â—lauianus post mortem viuit Martyr pronobis oret Field l. 3. c. 10. Iero. in ep Paulae Nazian orat in S. Basil my owne sake and Dauid my seruants sake Where S. Chrysostome sayth Dauid was dead and his merits florish and are of strength or power O wonderfull thing a dead man patronizeth the liuing Thus Victor Vâ—icensis prayed to the Angels Patriarches Apostles and to S. Peter and S. Paul by name Thus S. Gregory Nazianzen implored the help of S. Basil S. Hierome of S. Paula S. Gregory Nissen of S. Theodore S. Augustine of S. Cyprian Thus S. Chrysostome often exhorteth vs to supplicate vnto Saints S. Bernard exciteth vs to pray to our B. Lady gracing her with sundry illustrious tytles which M. Reynolds vtterly distasteth S. Athanasius sayth Incline thy eare to our prayers and forget not thy people O Lady Mystres Queene and Mother of God pray for vs. S. Augustine O Blessed Mary receaue our prayers obtayne our suits for thou art the speciall hope of Sinners S. Ephreem inuocateth her by the name of Hope Refuge Aduocate Safty and Mediatrix of the world All the venerable Bishops in the Councell of Chalcedon allowed the prayer made to Flauianus where it is sayd Flauianus liueth after his death he a Martyr let him pray for vs. 6. Were these thinges all spoken by way of Apostrophe as you M. Field would deceaue the ignorant Were they as you miscall them doubtfull Compellations and not rather effectuall prayers deuout inuocations
S. Peter and S. Paul at Winchester Neither would he euer after weare any Crowne during his life A rare heroicall act and worthy such a King 17. As rare was that of Commenus the Emperour who hauing slaine and put to flight an huge army of the Scythians with a small company of his owne men by the intercession and prayer of our Blessed Lady after the CoÌ„quest a day of triumph being ordained when he should Nicetat in vita Io. Comnem haue ascended his triumphant Chariot gorgeously furnished for so great a solemnity he placed therin a beautiful Image of the Queene of heauen and carrying himselfe a Crosse in his hand marched before royally accompanyed with all hâ—s Nobles Thus causing the picture to be drawne with foure choice and milke-white horses he gaue her in her Image the whole honour of the triumph Our Blessed Ladies picture caryed in Triumph by whose happy fauour he gained the victory Which that gracious Empresse so benignely accepted as she made him after owner of sundry victoryes and worthy of many triumphes For these vtilityes therefore picturs are made for these they are kept for these they are hanged on Altars depainted in Churches or publikely carryed in some Processions 18. But the honour we do vnto Images may scandalize perchance the harts of the simple prone therunto by their owne weakenes and pricked forward by the instigation of our Aduersaries not weighing the nature of Ioseph l. 1â— c. 8. antiq Dan. 2. 4. Reg. 4. the worship or euidence we produce for the maintenance therof To begin therfore with an argument vnanswerable All holy thinges deserue to be honoured Pictures are holy thinges Therfore Pictures deserue to be honoured The Psal 98. Exo. 3. v. 5. Maiorproposition that all holy thinges ought to be honoured is apparent because holines is a certaine excellency â—o vvhich honour is due We see in all Common-vvealthes both Heathen and Christian holy Persons for their Exo. 12 v. 16. sanctity alwayes reuerenced For which Alexander the Great adored Iaddus the high Priest Nabuchodonozor Daniel the Sunamite Elizaeus Yea not only men endued with reason but inanimate and senseles Creatures for this prerogatiue of holinesse are deseruedly worshipped as King Dauid exhorteth saying Adore yee his footstoole because it is holy Our Lord sayd to Moyses Put off thy shooes from thy feet because the place where thou standest is holy earth Againe he sayd vnto him The first day shal be holy and solemn and the seauenth with the like festiuity venerable For this the Tabernacle the Altar the Propitiatory the Breads of Proposition and all Holyes are honoured by the law of God The difficulty then remayneth to shew some holines in Pictures for which they may challenge the dignity of honour 12. Albeit this word Holy is commonly taken in Scripture for that which is pure sacred and immaculate of it selfe in which sense Almighty God alone is essentially holy He is the supreme holynes or Holy of all Holyes as Daniel stileth him The Angels and Saints are pure and Dan 9. 14. vnspotted but by grace only and participation of his holines it is often notwithstanding more largely extended for that which is consecrated vnto God or hath any speciall reference or relation vnto him In respect wherof the Temple is tearmed in Scripture Holy the vestment Psal 78. Exod. 28. Isa 62. Exod. 3. of Aaron the people the earth Holy c. And in this acception of the word the Pictures of Christ and of his Saints be truely counted esteemed holy both in that they are dedicated to the worship of a most holy God as all thinges are entitled Royall which neerely appertain to the Royall Maiesty of a King and also for that they carry a remarkable respect or relation to him or some of his chiefest friends much honoured by him And wheras this diuine reference or dedication ennobleth them aboue the degree of prophane and common things it giueth them that excellency and preheminence to which an holy and regardfull reuerence belongeth as the examples already specifyed conuince For to the earth where God appeared what other cause of adoration can Bils 4. par Trident. sess 25. Nicenum â— art 2. 8. Syn. act 3. Leoâ—t de ador cru l. 5. Apol. coâ—t Iud. refertur in 7. Syn. â—ct 4. you ascribe Any natiue quality Any inherent holynes of which it was incapable No No other which M. Bilson is forced to confesse then the awfull respect of God or his Angels presence If then the earth if the Temple if solemne dayes if the name Iehoua amongst the Iewes the name Iesus amongst Christians if the sacred Bible without danger of I do latry may be religiously reuerenced for this holy representation or signification only why may not Images for the same respect accordingly deserue the same honour and reuerence conformable to the decree not only of the Tridentine and second Nicen but of the eight generall Councel of Constantinople where it is so defined and of Leontius the Bishop of Cyprus vrging the Iewes aboue a thousand yeares agoe as I may now the Protestants saying Thou adorest the volume of the Law worshiping not the nature of inke or parchmeÌ„t but the wordes of God contained therein so I adoring the Image of Ath. ser 4. cont Arri. q. 16. ad Antio Dama l. 4 ort fid 17. Euthy p. 2. c. 20. Basi in Iul. cited in Nic. Con. 2 Chry. in Liturgia Iero. in vit Paulae Amb. orat de obi Theodos l. de incar Domini Sacram. c. 7. Aug. l. 3. de Tricap 10. Lact. in Car. pass Domi. Sedul lib. 5. carm Pass Bils 4. par pag. 547. Magdeburg Cent. 4. cap. 10. col 1080. line 50. item Cent. 8. c. 10. col 850. Bale in his Pageant of Popes fol. 33. Item Bale pag. 24. 27. Simondes on the Reâ—â—ela p. 17. fine Bils 4. par p. 561 577. 578. Christ neither the wood or colours do I honour God forbid but the inanimate character which when I imbrace I seeme to take hold and adore euen Christ himselfe S. Athanasius S. Iohn Damascen and Euthymius establish the same with almost the same wordes S. Basil sayth The historyes of the Images of Martyrs I honour and publikely adore S. Chrysostome The Priest boweth his head to the Image of Christ. S. Hierome speaking of S. Paula She adored prostrate before the Crosse as though she beheld our Lord hanging before her eyes S. Ambrose S. Augustine Lactant us Sedulius I let passe I will not vse in a matter not doubtfull testimonyes not necessary 20. The greater is M. Bilsons fault the fault of M. Reynoldes the greater who desame the worshipping of Images as a nouelty first decreed in the 2. Councel of Nice 780. yeares after Christ Too yong sayth M. Bilson to be Catholike Whereas all these ancient Fathers S. Iohn Damascen and Euthymius only excepted liued long before that generall Councel sundry
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
sort Cardinall Tolet out of Origen and S Augustine notably expoundeth the words of the Psalmist Blessed are they whose iniquit yes are forgiuen and whose sinnes be couered blessed is the man to whome our Lord hath not imputed sinne the chiefest place Protestants alleadge to bolster their fancy of Gods pardoning of sin by not imputing it such an idle fancy as the very tyme may seeme idly spent in disproofe thereof for what is it you account not imputed to the regenerate or other pardoned offendour 11. In Originall as in euery actuall sinne there be S. Tbom. 1. 2. q. 86. 87. Vasq ibid. disp 206. c. 2. Valent. ibid. q. 16. 17. three thinges First there is macula culpae the spot or blemish of the fault because euery sinne defileth the soule with some base and vgly deformity Secondly there is that which is termed by some reatus poenae by others meritum seu condignit as poenae that is the condignity or deseruing of punishment for whosoeuer offendeth doth condignely deserue to be punished for his offence The third is obligatio seu destinatio ad poenam to wit an actuall destination bynding over to punishment which is the ordinance and decree of God appoynting due chastisement to them that deserue it Now which of these is not imputed in your remission of sinnes Is the vgly spot remayning are you not deemed to be defiled by him who cannot erre or be deceaued in his doome Or is not the deseruing or lyablenes to punishment imputed to this inherent fault of your spotted soule It cannot chuse they are inseparable they necessarily accompany the one the other and as it is impossible for the relation of fatherhood not to arise and follow him who beggetteth a child or risibility the power of laughing not to flow from the nature of man so likewise impossible the condignity of punishment should not alwayes attend on the faultines of sinne It resteth then that the actuall destination and binding ouer to punishment is not imputed to the pardoned sinner that to pardon sinne according to your new Diuinity is nothing els then not to punish it which flatly destroyeth a maine article of our fayth the forgiuenes of sinnes defeateth the merits of Christs bountifull passion and disanulleth the benefit of our redemption For to exempt our persons from the paine of hesl is not to redeeme our Psal 7◠v. 14. soules from their iniquity of which King Dauid nor deliuer vs out of the power of darknes of which the Apostle speaketh The delinquent or malefactour who is freed from the Ad Colos ◠v. 13. sentence of death pronounced against him is not therby either loosed of his chaines or bayled out of prison no more are we assoyled of the bandes of vice or bayled out of the iayle of sinne by immunity from the paine or exemption from the horrour of euerlasting death 12. Besides as long as the nature of sinne truly harboureth in the harts of Protestants by infection adhereth and contaminateth their soule it maketh it hatefull detestable to God for his infinit purity cannot but abhone the defiled sinner of whome King Salomon sayth Sap. 14. v. 9. Psal 44. v. 8. To God the impious and his impiety are odious alike And the Psalmist Thou hast loued Iustice and hast hated iniquity but whatsoeuer he hateth he ordeyneth to punishment therfore euery Protestant who is inherently polluted with the deformity of vice how beautifull soeuer he may seem without by the iust censure of the Highest is bound ouer to the paine which is due vnto him for as the loue of God is nothing els then velle bonum to procure good to whatsoeuer he loueth so his hatred is velle malum to wreak euill to that which he hateth and because he cannot will the euill of fault the euill of punishment must he needes inflict on euery vitious and hatefull transgressour 13. In fine this binding ouer to punishment which you dream not imputed may be two wayes vnderstood First it may be taken for the eternall will of the first and supreme cause ordayning iust punishment to such as deserue it Secondly for his exteriour law promulgated vnto vs either absolutly or conditionally declaring the same in the former acception it is the will of God vnchangeable immutable and cannot be altered in the later it is a signe or declaration vnto vs of his inward will which if it be absolute it shal be infallibly executed according to his word if conditionall or comminatory only it may be altered or suspended supposing a change and alteration on our part yet being good of God and for our repentance proclaymed it cannot possible be the sault not imputed vnto vs. 14. Their second quirke or guilefull deceit that guiltines is remoued from the person not frō the sinne in the person or from vs not the sinne in vs is a palpable contradiction because if guiltines still cleaue to the sinne and the sinne abide Perkins in his refor Cath p. 56. Abbot in his defence cap. 2. Bell in his down-fall in vs we must of necessity remaine subiect and obnoxious to that guilty sinne Or if the guilt of Originall sin be remoued from the person it is also remoued from the sinne in the person For enquire of S. Augustine that Miracle of Wit enquire of him how sins aboad in sinners he wil answere no otherwise then by their guilt then demand what it is to be free from sinne he will tell you this it is not to haue sinne not to be guilty of sinne So that sinne guilt are Aug. l. 1. de nupt concup c. 26. according to him two inseparable thinges leaue sinne in the regenerate and the guilt therof remayneth extinguish the guilt and the sinne is abolished 15. Notwithstanding M. Robert Abbot taketh vpon him the defence of the former brainsicke and fanaticall Abbot in the place aboue cyted f. 17 speach that guiltines is remoued from the person not from the sinne in the person thus interpreteth the meaning thereof That sinne is pardoned to the man regenerate and therfore cannot mak him guilty but yet in it selfe and in it owne nature it continueth such as that setting aside the pardon it were sufficient still to make him guilty and to condemne him A fit glosse for such a deformed Text which runneth into more contrarietyes then the contrariety it selfe he seeketh to reconcile For wil you consider the regenerate pardoned of their sinnes and set aside their pardon Will you make them not guilty of sinne as you say by one and guilty by the other at one and the selfe same tyme Is it possible your tongue should discourse of men endued with fayth and abstract from fayth Speake of soules adorned with grace and bereft of grace with one and the selfe same breath Our question is whether the regenerate supposing they be pardoned by the lauer of Baptisme be endued with fayth
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
Ioan. 2. v. 5. Ibid. c. 4. v. 11. Charity whereof you haue the rash verdict of Protestants that it can neuer be perfect wil you now heare the iudgmeÌ„t of S. Iohn He that keepeth his word to wit the commaÌ„dment of our Lord in him in very deed the Charity of God is perfected If we loue one another God abydeth in vs and his Charity in vs is perfected Will you heare the sentence of Christ Greater loue then this no man hath that a man yield his life for his friendes But this hath beene acomplished by innumerable Martyrs Ioan. 15. v. 13. of our Roman Church they then haue arriued to the highest pich or degree of Charity After this sort S. Augustine teacheth that not only the Charity of Christ but the Charity also August tract 5. 6. in 1. IoaÌ„ c. 3. Item l. de perf iust tom 3. ex sent sent 311. despir lit c. 5. vlt. l. de doct Chri. cap. 39. l. 1. de pec mer 23. remis c. Hiero. l. 2. comm in lament Ierem haec de Hier. Cent. 4. c. 10. col 1250. of S. Steuen the charity of S. Paul was perfect in this life accordingly in his booke of the perfection of Iustice and els where very often But most perspicuously S. Hierom He is truly and not in part perfect who disgesteth in the wildernes the discomfort of solitude and in the Couent or Monastery the infirmities of the brethren with equall magnanimity Which sentence because the Madgeburgian Protestants could not with any dawbing besmeare but that the beauty thereof would discouer it selfe they sprinkle it with the aspersion of an vnâ—itting or bastardly kind of speach and so cassiere it amoÌ„g other of his errours But these reproachfull censures of such an eminently learned Saint rebound back with disgrace of the censurers honour of the censured and our acknowledged triumph with which I go on to establish it further with a Theologicall proofe 4. It is a strong grounded opinion among Deuines that the actuall and supernaturall loue of some feruent zealous persons heere vpon earth exceedeth in essentiall perfection the burning charity of sundry inferiour Saints in heauen whose Charity notwithstanding Protestants graunt to be perfect for as the habituall grace and Charity of such as haue exercised many acts of loue often receaued the sacraments and augmented their inward habit surpasseth the grace and renouation of Baptisme which infants dying before the vse of reason haue only obtayned So their actuall charity which is often answerable to the habituall and by the help and supply of Gods speciall concurrence may sometyme be greater surmounteth also the actuall loue of young children who now reioyce and triumph in the Court of blisse such was the loue of our B. Lady of S. Iohn Baptist S. Peter and S. Paul 5. To this Argument of the Schoolemen I find no reply in any of our Reformers writings but to the aforesayd passages of Scripture they commonly answere that VVhitak in his answere to the 8. reason of M. Campiâ— fol. 251. VVher in are the marginall nots out of his reply so Duraeus the workes of the faythfull are perfect and pleasing to God by acceptation They please him quoth Whitaker as if they were entiere and pure because he looketh vpon our persons he doth not make search into the worth and merit of the worke Verily in this later clause you say most truly he maketh not search into the worth merit of your workes whch you denounce to haue no merit in them which you proclayme to be mingled with the corruption of sinne yet your persons perdy because you are Protestants are so amiable in the eyes of that supreme Monarch that the things you do delight and content him as entiere and pure howsoeuer they be in themselues impure And whereas the Publicans humility Mary Magdelens teares the Chananeans fayth S. Peters sorrow endeared them to Act. c. 10 v. 35. God wheras all other good persons are accepted to him by reason of their workes He that feareth God and worketh iustice is acceptable vnto him only Protestants are such darlings as their works are not regarded by reason of their persons He that sayd to Abraham Because thou hast done Gen. 21. v. 16. 17. Sophon 1. v. 12. this things and hast not spared c. I will blesse thee blesseth them without reference to their doings He that searcheth Hierusalem with lamps that is diligently sifteth his holyest Saints maketh no such narrow scrutiny into his Protetestant fauourites he with whome there is no acception of persons accepteth the persons of Protestants without any exception Go you and vaunt of this extraordinary fauour and passe yee without search or examination to your peculiar heauen God grant that we and our workes being weighed in the ballance of Gods iust triall be not found too light as Baltassars were or fayling in any duty Abbot c. 4. sect 45. August de spir lit c. 35. Aug. de temp serm 49. Hier. l. 1. aduers Peâ—ag l. 3. de Fulg. l. 1. ad Mon. Orig. ad Rom. c. 6. we are bound to accomplish Against which M. Abbot declameth as a thing impossible because S. Augustine telleth vs That there is no example of perfect righteousnes among men That this is the perfection of man to find himselfe not to be perfect To whome he also addeth the authorityes of S. Hierome of Origen calling our righteousnes in this life vnperfect wanting of perfection and an image or shadow of vertuâ— Likewise of the Apostles tearming himselfe according to S. Augustine vnperfect a trauailler to perfection not as one that was come vnto it Thus he not vnlike the Stoickes whome S. Hierome and S. Augustine reprehend for their doting phrenzy in cauilling that he who profiteth in wisedome cannot be sayd to haue any wisedome vntill he come to be perfect therein 6. But as concerning the matter in hand I briefly reply with our Angelicall Doctour S. Thomas and with August coâ—t â— ep Pelag. l. 3. 6. 7. Augu. de spir lit c. 36. Hier. l. â— cont Pela Aug. ep 26. S. Thom. q. 24. art 8. Baâ—nes Lor. â—lij in eum articul all other Deuines commenting vpon him That there is a threefold degree of perfection The first is of them who are so firmely rooted in charity as they detest all thinges contrary repugnant to the law of God that is al mortall and deadly crymes by which charity is extinguished this degree all the iust who are in the fauour of God attayne vnto The second is that which excludeth not only euery grieuous sinne but as much as our humane frailty with Gods grace can do euery little imperfection euery superfluous care let or impediment which diuerteth our minds or withdraweth our harts from the loue of soueraigne goodnes to this not all the iust but some religious and zealous persons by continuall mortification and abnegation of
Lord without blame Scan I pray these foure things First that they walked not in any one only but in all the commandments Secondly that they were iustifications which made them iust Thirdly before God Fourhly without blame viz. without any vicious defect or culpable imperfection which might eyther stayne the splendour of their iustice or hinder their ful complete obseruation of the law which God required at their hands 4. Lastly the keeping of the commandments is the sole marke and true cognizance of a beleeuing Christian Ioan. 14. v. 15. v. 21. â— Ioan. 2. v. 3. 4. If you loue me keepe my commandments He that hath my commandments and keepeth them he it is that loueth me And In this we know that we haue knowne him if we obserue his commandments He that sayth he knoweth him and keepeth not his commandments is a lyar and the truth is not in him Wherefore if Protestants cannot obserue the Commandments they are not Abbot c. 4. sect 43. fol. 566. 568. VVbitak l. 8 aduers Duraeum Fulke in c. 1. Luc. sect 7. Ioan. 14. sect 1. Perkins in the 4. cha of bis reform Cath. louers nor knowers of God or if they challenge his loue and boast of his knowledge not fullfilling his law they are lyars blasphemers and the truth is not in them Their Ministers stinged with this sharpe censure begin to startle and perswade their fauourits that they keep the law correspondently to the proportion of their loue and knowledge that is haltingly weakly imperfectly as their loue is halting their knowledge imperfect Are these the new Apostles diuine lightned Reformers who sit in the sun-shine of their Ghospell and rise to illuminate the world with their radiant beames And do they confesse their beames of truth to be dimmed with clouds their flames of loue frozen with cold with such misty clouds with such nipping frost as violate the precept of knowing the commandment of louing God For as their raw and imperfect obseruations which hath been demonstrated before in the precedent Controuersy are of their owne nature true breaches of the law so their lame knowledge their imperfect loue is a transgression of the precept of loue a preuarication of the commandment of beliefe which is the supernaturall knowledge of God whereof S. Iohn speaketh But if they violate the precept of fayth as often as they beleeue with what conscience can they exercise an act of beliefe who are charged neuer to infringe the will of God With what hart can they iudge that precept imposed when neyther in this life nor in the next for then fayth ceaseth and vanisheth away it can be euer accomplished With what tongue can they bragge of true beliefe for this is commaÌ„ded wheras theirs transgresseth the commandment of God With that false stringed tongue with that hollow hart with that seared conscience with which they presume to auerre that the Father of heauen doth esteeme and account their breaches obseruations their violations accomplishments of what Isa 5. v. â—0 he commandeth forcing him to vnder go for the loue of their persons that heauy curse he threatneth to others Wo be vnto you that call euill good and good euill esteeming darknes light and light darknes accounting bitter for sweet and sweet for bitter 5. Yet on the other side if abhorring these blasphemyes they dare pronounce their knowledge or beliefe such as it fulfilleth the precept of fayth as far as it ought thence we argue that they may likewise obserue the precept Rom. 13. v. 10. of charity as far forth as they ought and by consequence wholy obserue and fulfill the law For Charity is the fulnes of the law the summe or knot of perfection on which the Concil Arausic c. vlti Hilar. in Psal 118 whole law and Prophets depend Hence it is defined in the secoÌ„d Arausican Councell That all the Christned hauing receaued grace by Baptisme Christ ayding and cooperating may and ought if they will diligently labour to fullfill all things which belong to saluation S. Hilary saity It is not hard if the will be prompt to obey the precept of our Lord. S. Hierome No man doubteth of this but that God hath commanded things possible S. Augustine Neyther Hier. l. 3. cont Pela Aug. ser 61. 191. de tempo Aug. lib. de natur gratia cap. 43. Cent. 2. 4. col 58. Author respon ad quaest 130. Cent. 2. c. 4. col 61. Ibidem col 61. Obedientiam legalem reâ—atis omnino possi bilem esse magno errore iudicauit Cent. 3. c. 4. col 78. Orig. hom â— super Exod. Videtur asseuerare quòd baptizati per omnia possint legem implere Cypr. ser de Baps. Christ. God who is iust can command things impossible nor condenme man who is pious for that which he could not auoyd And agayne Thinges impossible God commandeth not but by coÌ„manding warneth thee both to doe what thou art able and to aske what thou art not able and he helpeth thee that thou mayest be able Yet because Protestants will strayne their wits to bow these sayings to some crooked sense I will stand to the iudgement of such as their owne fellow Protestans furnish me withall and whome they iudge to hold with vs without exception 6. For the Century-writers affime that the authour of Replyes extant among the workes or Iustin with full mouth breaketh into these words What is all the iustice of the law to loue God more then himselfe and his neighbour as himselfe which truely is not impossible to men that are willing Of Clemens Alexandrinus mayster to Origen they auouch He with great errour iudged the legall obedience to be altogeather possible to the regenerate Then passing to the three hundred years of Christ thus they deliuer their generall verdict of the Fathers of that age They held concerning the law very exhorbitant opinions as Tertullian in his booke against the Iewes disputeth that the Saints in the old testament as Noë Abraham Melchisedech others were iust by the iustice of the natural law Hence with the like error I vse the Centurists phrase Origen heer and there inculcateth many things of the possibility of the law as in his eyght homily vpon Exodus where expounding the Decalogue he seemeth to asseuere that the baptized may according to all things fulfil the law The same sayth the Authour of homilyes vpon the Canticle The diuine word is not mis-shapen or without order neyther doth it command things impossible And Cyprian because sayth he we know that which is to be done and can do that which we know thou conimandest me o Lord that I loue thee this both I can and ought to do Hitherto the Centurists producing witnesses against themselues THE SECOND CHAPTER IN WHICH The possibility of keeping the Law is maintayned by other reasons and obiections answered FIRST it were no lesse then tyranny to punish men euerlastingly for not keeping the Commandments if it be not
my whole hart I in al my hart will search thy commmandments Howbeit he busied also Iudith â— 17. 2. Reg. 5. v. 1â— himselfe in the affayres of the common wealth and was often distracted with temporall cares And the priestes and people prayed God with al their hart although they were sometyme interrupted with other cogitations All Israell is sayd 4. Reg. 23. v. 25. to follow Absalom with al their hart albeyt they managed some other affayres no doubt and affected some other thing besides him Of Iosias God himselfe witnesseth There was no king before him like to him that returned to our Lord in all his hart and in all his soule and in all his power according to the law of Moyses neyther after him did there arise the like to him 6. In fine Protestantes obserue the precept of Faith by which they are likewise commaunded to beleeue withall their hart Yf thou beleeue with all thy hart thou maiest Act. 8. v. 3â— notwithstanding they giue humane credit to many other authentical histories or probable reportes without hinderance thereof so they may accomplish the commandment of louing God with all the powers of their soule when this loue ouerswayeth the loue of all other thinges when they make him the principall obiect of their hart and summe of their desires when they neyther imbrace nor execute any thing oppofite or disagreable with his frendiship which diuers haue and euery one may by the prerogatiue of Grace atteyne vnto Thirdly S. Paul professeth I can all thinges in him that strengthneth me therfore he could by the strenght of grace fulfil the commaundments or els you derogate both from the authority of the Apostle who affirmeth it and from the power of grace by vertue whereof he many accomplish whatsoeuer Moreouer Philip. 4. v. 13. God maketh this promise vnto vs I will put my spirit in the middest of you and I will make that you walke in my preceptes and keepe my iudgements and doe them Christ testifieth the performance I haue manifested thy name to the men whome thou Ezech. 36. v. 27. gauest me c. and they haue kept thy word Yet notwithstanding the possibility S. Paul speaketh of notwithstanding the promise of God the Father notwithstanding the accomplishment the Sonne mentioneth do they breath vpon Ioh. 17. v. 6 the earth and vaunt of Christianity who depose against them that neuer any fulfilled the law That it is not possible for man to accomplish it 7. Thus much for the mayntenance of our doctrine Now to the obiections of aduersaries First they vrge out S. Paul Cursed be euery one that abideth not in all things that be Gal. 3. v. 10. written in the booke of the law to do them But no man can obserue euery iote of the law without some litle or veniall default therefore he is obnoxious to that damnable curse Iac. 2. v. 10. For whosoeuer shall keep the whole law and offendeth but in one is made guiltie of all Truly they haue framed an excellent Argument to proue themselues accursed who freely confesse they cannot keep any one precept of the law much lesse the whole But we to whome the coÌ„mandments by Gods Hier. Ep. ad Pâ—efiph 1. Iob. 3. v. 6. 9. grace are possible according to S. Hierome we who by the seed of God dwelling in vs do not sinne but arriue to the full accomplishment of the law and of all thinges written and conteyned therein we I say are free from that malediction for veniall sinnes do not in that sense breake or violate the law neyther doth S. Paul pronounce that curse of them as appeareth by the playne text of Deuteronomy whence he reciteth those words but of mortal and deadly crimes of Idolatry incest murder c. which are indeed grieuous breaches traÌ„nsgressions of the Law Therfore Deuâ— 17â— v. 26. he that obserueth the rest and coÌ„mitteth any one of those is liable to the curse of the law he is made guilty as S. Iames witnesseth of the whole not that he who stealeth should be guilty of adultery or he who is an adulterer is therein a murderer or that he who traÌ„sgresseth one coÌ„maundement shal be as seuerely punished tormented in hell as if he had brokeÌ„ al but the sense is that he who offeÌ„deth in one eyther incurreth the wrath and indignation of God the vniuersal authour enacter of them al or caÌ„ haue no more Aug. ep 26 hope of obtayning saluatioÌ„ then if he were guilty of al or that he sinneth as S. Augustine interpreteth against the general great coÌ„mandment of loue Charity the summe the band the plenitude and perfection of them all for the breaking of the band is the dissoluing of the whole 8. I answere agayne that S. Pauls argument here alleadged inferreth the possibility of keeping the law for which we dispute he reasoneth to this effect Whosoeuer wil be iustified by the workes of the law must fullfill the whole taske of the law But without faith in Christ no man can by the force of nature vndergo or do the whole taske of the Law Therfore without faith through the strength of nature no man can be iustified by the workes of the law Hence he inferreth Christ hath deliuereth vs froÌ„ the eurse of the law he doth not meane as Protestants falsify him that he hath discharged vs from the obseruation of the law as from a thing vnpossible but that he inspireth fayth and affordeth grace from the Storehouse of of his merites whereby we may keepe the law and so eschewthe malediction or curse of transgression which the delinquentes incurre 9. Secondly it is opposed Now therefore why tempt you God to put a yoake vpon the neckes of the disciples which neyther our Fathers nor we haue beene able to beare I answere that S. Act. 15. v. 10. Peter there calleth not the obseruation of the decalogue but the ceremoniall law of the Iewes a yoake insupportable because it was very hard and difficult as S. Thomas S. Thom. in 2. dist 28. q. 1. at 4. ad 3. Lyran. in bunolocuÌ„ Rab. Moy. 3. duct dub cap. 56. 57. Abulen in c. 1. Ruth q. 24. Ios 11. v. 15. and Lyranus note to be fulfilled For all their precepts were as Rabby Moyses and Abulensis recount them 600. or there about amongst which were 218. that were affirmatiue and 365. negatiue commandements then the obligation of them was strictly and punctually to be obserued the transgression capitall and punished with all seuerity yet King Dauid Zachary Elizabeth Moyses Iosue c. fulfilled them for of Iosue the Scripture giueth testimony He accomplished all thinges he omitted not of all the commandementes not so much as one worde which our Lord had commanded Moyses Now Christ hath exempted vs from that combersome yoke from that Burthen as S. Augustine calleth it of innumerable Ceremonies yet not which Libertines pretend from the * Aug.
the diseases of the body famine sicknes and death it selfe 5. And although Original sinne be now the cause of all these euils yet it doth not properly consist in them all but in the priuation of that prime grace by which the soule of Adam was enriched adorned and conuerted vnto God For as Originall righteousnes included these three prerogatiues or triple rectitude to speake in S. Thomas language first the vnion of the mind with soueraigne goodnes secondly the subiection of the inferiour powers of the soule to reason thirdly the like subordination of all the members of the body to the soule yet it did truely and principally reside in the former and contayned S. Thom. 1. p. q 95. â—â—t 1. the later two as accessaryes or dependants thereof So Originall sinne which is only knowne by his contrary habit is truly formally nothing els then the voluntary priuation of the same Originall iustice which ought to be in vs as it maketh the soule deformed blemished Feild in his 3. booke c. 26. and auerted from God Wherefore seing this want and priuation is taken away by Baptisme and the whole grace as it cloathed beautifyed and adorned the soule entierly restored the whole guilt of sinne is forgiuen the formall cause or true essence of Originall iustice recouered againe by the passion of Christ and the other deordinations the remaynder of concupiscence are only the effects or punishments of the precedent fault and not any true and proper fault For if man had beene created in the state of pure nature as the Philosophers thought he was and many Deuines against M. Feild teach he might be because it inuolueth no contradiction neither in respect of the creature nor Creatour Then I say he should haue beene pestered with the same inordinate concupiscence and rebellion of the inferiour parts as now he is but then it had been a meere infirmity langour or fayntnes of nature growing out of the matter whereof man is compounded and not any wound or punishment also of sinne as in our case it is The reason appeareth for as man in the state of pure nature must haue been coÌ„pacted of two diuers and repugnant natures of soule body flesh and spirit and consequently of a corporall and reasonable of asensuall and spirituall appetite which could not chuse but maintaine a perpetuall warre of contrary and repugnant desires it being naturall to euery thing according to Philosophy to couet that which is conuenient and sutable to it selfe so the sense euen then would hunt after sensible pleasant delight-some obiects and the spirit would seeke for spirituall the spirit would often checke restrayne and bridle the pursuit of Aug. de pec merit remis l. 2. cap 4 de nuptijs concup l. 1. c. 27. l. 13. de Triâ— c. 10. contra Iul. Pelag. l. â— 1. retract c. 15. sense and sense would likewise hinder weaken and repine at the heroicall workes and endeauours of the spirit Thus the winds of diuers opposite passions the fluds of contrary inclinations would naturally striue and resist one the other yet as in that case this contrariety had beene no sinne but a sequele a disease a feeblenes of nature so now the same abiding in the regenerate from whome the dregs of all impurity are cleansed it is only according to S. Augustine left as an exercise of vertue to wrastle against or as a punishment of sinne and not as any true or proper sinne Which by two irrefragable arguments I conuince in this manner Ezech. 36. v. 25. Mich. 7. v. 19. â—01 lasâ— v. 12. Ioan. 1. v. 29. Psal 50 v. 6. Whatsoeuer filth or vncleanes our soules contracted by the sinne of Adam is wholy washed away in Baptisme by the grace of Christ But the filth or guilt of concupiscence descended from Adam therefore it is clean abolished by the vertue of Christ The Maior or first proposition is euery where testifyed in holy Writ by the Prophets and Apostles who often witnes that there shal be left no sinne in vs after we are once new borne in Christ for he shall cleanse vs from all our iniquityes he shall drowne our sinnes in the bottome of the sea he shall discoast them from vs as far as he East is distant from the West he taketh away sinnes blotteth them out wipeth them away dissolueth them like a clowd he shall forgiue the iniquity to the house of Iacob and this is all the fruit that the sinne thereof be taken away But none Isa 44. v. 22. Isa 27. v. 9. Ad Rom. 8. v. 1. Hier. in Com. in hunc locuÌ„ Ad Rom. 5. v. 19. of these Prophesyes not one of these assertions were true if the guilt of concupiscence still lurked in the soule of the regenerate It were not true which S. Paul teacheth There is no damnation to them that are in Christ Iesus to wit Nihil damnatione dignum nothing worthy damnation as S. Hierome commenteth vpon that place if any damnable sinne remayned in them Not true which the same Apostle auoucheth As by the disobedience of one man many were made sinners so also by the obedience of one many shall be made iust if we be not as truely iustifyed and purged from the drosse of sinne Psal 50. v. 9. Ad Ephes 1. v. 4. ad Collos 1. v. 22. ad Ephes 4. v. 22. 24. ad Colos 3. v. 9. ad Rom. 6. ad Ephes 5. 2. ad Corinth 6. Chrys ho. 40. in 15. 1. Cor. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the merits of Christ as by the fall of Adam we were infected therewith 7. Secondly King Dauid speaking of the purity of the soule cleansed by grace sayd Thou shalt wash me and I shall be made more white then snow S. Paul writeth that the iustifyed are holy and immaculate that they cast off the old man and put on the new that they liue in Christ are light in our Lord temples of the liuing God Therefore free from the darknes free from the impurity death and idolatry of sinne for what participation hath iustice with iniquity what society is there betweene light and darknes what part hath Christ with Beliall what agreement hath the temple of God with Idolls Only God sayth S. Chrysostome can deliuer from sinne which in this lauer of regeneration he effecteth he toucheth the soule it selfe with grace and plucketh from thence the rooted sinne he who by the fauour of the King is pardoned his cryme hath his soule still defiled whome Baptisme washeth not so but he hath his mind more pure then the beames of the Sunne and such as it was when it was first created Which testimony of his so euidently discouereth the spot of Originall guilt to be quite abolished as the Magdeburgian Protestants censuring this place doubt not to say Chrysostome speaketh of the efficacy of Baptisme very dangerously And yet he speaketh no otherwise then the word of God and generall voyce of