Chrisostome that wee may do more than wee are commanded Next for this hee citeth Gregorie Nissen 1. Moral cap. 5. wheras Gregory Nissen never wrote such a book but he seemes to mistake Gregory Nissen for Gregorie the great who lib. 21. Moral cap. 15. quyte overthrowes works of supererogation 19. THat by the fall of Adam wee haue lost our freewill and it is not in our power to choyse good but onlie evill VVHich he sayeth is contrary to 1. Cor. 7. 37. and Prov. 23. 26. wher the Lord requireth us To giue to him our heart which if wee haue not freedome of will why doeth the Holie Ghost require this of us sayeth he To which I answere that all such precepts are the Rules of our dutie but not proofs of our abilitie by nature which when we see we are not able to performe of our selves it is to drive us by praier to him who onlie can inable us and as is said Philip. 2. 13. Who worketh in us both to will and to do of his good pleasure as we see the proof thereof Ioel. 2. 12 compared with Lam. 5. 21. as also Ezek. 18. 31. Where though the Lord sayeth Make you a new heart yet cap. 36. 26. he sayeth I will give you a new heart c. For as Augustin speaketh tom 7. de gra l. arb c. 16. To the Pelagians of old who objected such places That God coÌ„mands us to do what we are not able to wit of our selves that we may know what wee should seeke of him who can make us able and workesin us both the will deed So Bernard de gra lib. arb And as for Scholasticks how much sayeth their Cassander consult art 18 They haâ—e ascribed to Divine grace in place of the rest Bonaventure doeth witnesse saying This is the profession of all pious minds to ascribe nothing to themselves but all to the grace of God Next as to that 1. Cor. 7. 37. wher it is said That he that standeth stedfast in his heart having no necessitie but hath power over his owne will and hath so decreed in his heart that he will keepe his virginitie doth well This Text I say maketh nothing for mans naturall freewill a-like to good as to that which is morallie evill nor was there ever any learned Romanist to my knowledge that alleadged this place to prove freewill For Cardinall Cajetan Aquinas Catharinus and others upon this place showeth that the Apostle heere speaketh onlie of a fathers power over his child and that as he willeth or pleaseth he may dispose of his virgin either to marrie her or keepe her unmarried as he should find her inclination or the fitnes or unfitnes of times As wee haue the like speech Act. 5. 4. of Peter to Ananias though in another matter The second place which he bringeth is Iohn 1. 11. 12. which sayeth That Christ came to his owne and they received him not but as many as received him he gaue them power to become the sons of God which plainlie implyeth a libertie of will sayeth he To whom I answere 1. That this Text implyeth no liberty of will by nature in them who received Christ to receive him but that he that gaue them power to become the sonnes of God gaue them grace also to receiue him whil as others did not receive him this is according to the Apostles speech 1. Cor. 4. 7. Who made thee to differ from another what hast thou which thou hast not received and according to 2. Cor. 3. 5. That we ar not able to think any thing as of our selves but our sufficiencie is of God wheron sayeth their owne Estius and with him Lyra The greeke Commentators as Chrisostome Theophylact and O Ecumenius explicating the Apostles meaning speaketh after thiâ— manner sayeth he That there is not something on our part and somthing on Gods part in the first worke of our conversion but plainlie that there is nothing on our part no not the least thing but all to be ascribed to God The third place which he bringes is Deut. 30. 19. where Moses having set before the people life death c. he biddeth them choose life To which place my former answere to Prov. 23. 26. sufficeth Therfore also sayeth their Hugo de S. victore Miscell 2. lib. 2. Tit. 137. That for doing good ther is a three fold grace a preventing a cooperating and a following grace The first giveth us the will to choyse the second the abilitie to do and the third the perseverance to continue Estius likewise on 2. Cor. 3. 5. To this purpose citeth the words of the councell of Orange whereby they decreed That he was deceived with an hereticall spirit who will say that a maÌ„ by the power of nature can but think as becometh him any good that belongeth to eternall life let be to choyse the same The fourth place is Luke 13. 34. O Ierusalem IerusaleÌ„ how oft would I gathered thy children as an Hen does her brood under her wings but ye wold not Which Text showeth indeed the perversnes of mans will by nature and the opposition thereof to the will of God but no freedome therof by nature to wil that which is morallie good tendeth to salvation As for the testimonies of fathers He bringeth first Hilarie saying That he would not that there should be a necessitie for men to bee the sonnes of God but a power To which I answer 1. That Hilarie wrote 12. bookes of the Trinitie but he telleth not which of them 2. Hilarie speaketh of a manichean necessitie or coaction which we also deny to bee in mans will at all or in his first conversion and by power hee means not the power of freewill by nature but that power or efficacy of grace which our Saviour giveth Iohn 1. 11. Therefore also of this power against the forenamed coaction Prosper speaketh thus de vocatione gentium Wee both belieue feel by experience sayeth hee that grace is so powerfull that yet wee conceive it not to be any wayes violent The second testimonie which hee bringeth is Augustins saying To consent or not to coÌ„sent to Gods calling lyes in a maÌ„s own wil. To which I answer 1. That he cites l. 1. ad simpl q. 4. wheras in that whol book ther ar but two questions 2. I answer to the words of August out of Augustin himself in his 107. epistle to Vitalis That not only not to coÌ„sent to Gods calling lyes in mans will which is perverse by nature but also to consent to Gods calling lyeth also in a mans owne wll for grace takes not away the liberty of the will which is by Gods creation but the pravity therof which is froÌ„ mans corruption So that as he said before l. de gra l. arb It is sure that we will freely wheÌ„ we will but it is he that maketh us will that which is good of whom it is said It is God who worketh
also may be said of the nailes which nailed Christ to the Cross which from three ar multiplied to near threescore As also the speare that pierced Christs side to the image wherof they ascrive the opening of heavenâ— gate praying thus to it as if it heard them Ave ferrum triumphale intrans pectus in vitale Coeli pande ostia Than which what can be greater blasphemie idolatrie As for Fathers whom he onlie citeth but sets not down their words never one of theÌ„ proveth any adoratioÌ„ of Reliques yea Ierome epist 53. ad RipariuÌ„ sayeth Wee are so far from worshiping the Reliques of Martyrs that we will not worship the Sunn or moone Angels nor archangels And as for Ambrose his alleaged words which he telleth not wher they are to be found yet I answer to them that they prove nothing for hee sayeth onlie that Hee honours the wounds and ashes of the Martyrs which is only the memorie of their constant sufferings 36 THat the Creatures cannot be sanctified or made more holy than they are alreadie of their own nature VVHich he sayeth is contrarie to 1. Tim. 4. 4. where it is said That everie creature of God is good if it be received with thanksgiving To which I answere 1. That this proveth nothing against us for their owne Estius as also Lombard on this place showeth that the Apostle speaketh onlie of the sanctified use to believers of meate and drink being received with praier and thanksgiving 2 This place maketh rather against poperie to wit their prohibition of certaine sorts of meates at certaine times for conscience sake which is contratie altogether unto Christian libertie As for Math. 23. 17. and 19. Himself confesseth That the Altar is said to sanctifie the gift and the Temple the gold as thinges separate from a coÌ„mon to a holie use aâ— said to be holy by destinatioÌ„ but not by inâ—esion But the hallowing of the creature of which this man meaneth is the popish hallowing of their bells which they also baptise as also of their beads holy water and agnus Dei c. by plaine socerie conjuring the dead senslesse creatures speaking to theÌ„ as if they both heard and understood ascribing to theÌ„ divine miraculous operatioÌ„ one example or two wherof instead of many I shall instance of their conjuring their holie water as is set down in their owne Missall saying I conjure thee thou creature of water in the Name of the Father Sonne and Holie Ghost that thou become a chosen water to take away all the power of the Devill to drive him away with all his wicked angels The like they speake to the salt which they mixe with the water And which doubtles driveth away the Devill from the priests breast that conjureth the same as farre as a hungrie dog would flee from a fatt morsell the sprinkling also of which holie water might haue beene a good meane to haue driven away the devil from pope Sylvester the second when he came to him and rent his bodie in pieces as Platina and all other Roman Historians record And what equal vertue to Christs blood and miraculous operation they ascrive in likemanner to their hallowed Agnus Dei which they carrie about with them may bee seene by these verses which Pope Vrban sent with one of them to the Emperour of Grecia saying Peccatum frangit ut Christi sanguis angit c. and thereafter Portatus mundae de fluctibus eâ—ipit undae which if the Spanish Armado found true in 88. themselves best could tell 37 THat Children may be saved by their parents faith without the sacrament of baptisme VVHich he sayeth is contrarie to Iohn 3. 9. Except a man be borne againe of the water and the spirit he cannot enter into the kingdome of God To which I answer 1. As their owne Ferus expoundeth by this water Baptismall water is not to be understood but metaphoricallie the purging vertue of the spirit of Regeneration sayeth he Therfore also sayeth Lombard lib. 4. d. 4. God hath not tyed his power to sacraments so that the want doth not damnifie but the contempt for that some haue gotten invisible sanctification without the visible sacrament saith he so also speaketh Bellar. lib. 4 de Christo cap. 16. § ad locum and other Romanists with him Wherefore their owne Cassander concludeth consult art 9. saying That it is agreable to the judgement of the primitive Church and to the holy scriptures as Bonaventure on the 4. of the sentences LoÌ„bard dist 4. c. 2. shows that Infants dying without baptisme may be saved for if they cannot get baptisme being prevented by death as the faith of the Church and of these who offer them unto baptisme is reputed as their owne sayeth he so the will and desire of the Church and speciallie of the parents to haue them baptised is accepted for baptisme by that mercifull Father who accepts the will for the deed and tyeth none sayth he to what is impossible nor his own grace simplie to the externall sacrament As Bellarmin also affirmeth lib. 4. de Christo cap. ult § ad locum and who also confesseth lib. 1. de baptis cap. 4. § 5. That sindrie famous divines of the Roman Church as Cajetan and Biel others thoght it disagreable altogether from the mercie of God that infants should perish without their own fault The second place is Tit. 3. 5. wher it is said That according to the mercie of God wee ar saved by the washing of regeneration and renewing of the holie Ghost To which I answere That this place speaketh onlie of the work of Regeneration or renovation as absolutlie necessarie to salvation which somtimes is compared to washing by water as Ezek. 36. 25. and somtimes to purging by fire as Math. 3. 11. And which without baptismall washing the theefe on the Crosse found available to salvation as this text speaketh according to the free mercie of God The third place is Mark 16. 16. He that believeth and is baptised shall be saved but he that believeth not shall be damned To which place Bernard worthilie answereth epist 77. saying Mark when Christ said he that believeth and is baptised shall be saved warilie and well be sayeth not but hee that is not baptised shall be damned but only he that believeth not shall be damned Therefore sayeth their Carthusian on Iohn 3. 5. It is to bee understood that Baptisme is necessarie if oâ—casion serue to receive the sacrament of Baptisme otherwise the baptisme of the spirit sufficeth else the believing Theefe on the Crosse had beene excluded out of Paradise The fourth place is Gen. 17. 4. The uncircumcised child shal be cut off from his people but Circumsion was no more necessarie to the Isralits sayeth he than baptisme is to Christians To whom I answer That it is the contempt of that Sacrament that is meant and not the want therof if occasion served not to receive the same
sacrament seing there is no mention thereof in the institution but only that it is the precept of the Church sayeth he and that the Grecian and Easterne Church useth it not to this day But others againe pleadeth the necessitie of the mixture of water and therein placeth a mysterie Next Whether the water mixed with the wine be both converted in Christs blood it is controverted sayeth Biel on the canon of the Masse lect 35. and of this sayeth hee there are three opinions 1. That the water remaineth still in it owne kind and substance taking onlie the colour and Taste of the wine 2. That the wine is turned into Christs blood and the water into that which came out of Christs side on the Crosse but to that it is answered sayeth he that the words of consecration extendeth not themselves to the conversion of water at all specially into that which came out of Christs side The third opinion sayeth he is that the water is turned into wine in the mixture thereof and then that both together are turned into Christs blood and so that ther are two Transsubstantiations of the water whereof no mention is in scripture I could instance more concerning the adoration of the Hostie whether it should be absolute or conditionall as also their disagrement in everie other point of poperie beside the dissentions and divisions betweene the Scotists and Thomists the Dominicans and Franciscans the Sorbone and the Iesuits and all in weightie matters but studying to brevitie these shall suffice wherein I daâ—e challenge all the Priests and Papists in the world to instance the like amongst us especiallie in one point of doctrine Whose differences wherewith they upbraid us ar like molehills in regard of these mountains and rather in matter of government or ceremonie nor in any point of fundamentall doctrine and substance so that these Pharisee-like papists should first take the beame out of their owne eye before they spy the mote in their neighbours and hence-forth ceasse to brag of their Catholick unitie froÌ„ all which disagrements and digladiations amongst themselves I shall onlie conclude in Bellarmins owne words lib. 4. de Eccles cap. 10. § adde That it is a most sure Note of false doctrine that hereticall authours agree not therein amongst themselves 11. THat S. Peter was not ordayned by Christ the first head or chief amongst the Apostles VVHich he sayeth is contrarie to Math. 10. 2. where Peter is first named and therfore concludeth that he was first not onelie in order but in power and jurisdiction aboue the rest Which is an absurd inference that of twelve persons of one equall function because such an one is first named therefore hee hath authoritie and jurisdiction over all the rest for so Gal. 2. 9. where Iames is first named before Peter it would follow that Iames had jurisdiction over Peter Whereas all were alike in power and jurisdiction as Cyprian de unit Ecclesiae sayeth The rest of the Apostles were the self same that Peter was endued with alike fellowship both of honour power And we know sayeth Cardinall Cusanus lib. 2. de concord Cath. cap. 13. That Peter received no more power froÌ„ Christ than the other Apostles The second place which he bringeth is Math. 16. 18. Vpon this rock I will build my Church Which he adduced before for the Popes infallibilitie and to which I haue alreadie answered in the sixth Assertion And now he bringeth it to prove the Popes supremacie wheras beside Cardinall Cusanus forecited words on this place their learned Ferus sayeth thus It is proper onlie to Christ to be called this rock as Peter himself calleth him 1. Pet. 2. 4. and whereby it is evident sayeth he that Christ built not his Church on Peter or any other man for there is no man so firme and constant who cannot be moved which in Peter himself we manifestlie see therfore Christ himself is that rock wheron his Church is built sayeh he according to 1. Cor. 3. 11. other foundation can no man lay than that which is laid even Jesus Christ. The third place is Math. 16. 19. I will giue to thee the keyes of the kingdome of heaven Wherunto I answer that not only all the fathers except Origen declareth that all the disciples received the power of the keyes aswel as peter as Maldonat on this place confesseth but also Cardinall Cusanê° lib. 2. concord cath cap. 13. and with him Ferus and others say that Peter received no more power heereby from Christ than did the others Iohn 20. 23. The fourth place is 1. Cor. 3. 4. where one sayeth I am of Paull another I am of Apollos another I am of Cephas another I am of Christ where Peter is named next to Christ ascending from the lesser sayeth he to those whom he would haue esteemed greater To whom I answere 1. from nomination in order as hath beene said to conclude jurisdictioÌ„ over others in power is an absurd consequence 2. If the ascending be here from the lesser to the greater then it will follow that Paull who is named heere first is lesseâ— though an Apostle than Apollos which is absurd The fifth place is Luke 22. 31. where it is said to Peter When thou art converted confirme thy Bretheren that is sayth he practise exercise greatnes doÌ„inion over theÌ„ I answer that this is a strange glosse indeed for to confirme is a duty of Ministration but not a dignitie of Donation as is said Act. 15. 32. That Judas and Silas exhorted the bretheren with many words and confirmed them which is not that they excercised greatnes dominion therby over theÌ„ but far otherwise as Theophylact on this place teaches and with him Beda Lyra Stella and Maldonat Our Saviour showing that Peter having after his denyall gotten such mercie from God and restoring to his dignitie of Apostle-ship he should from this experience confirme theÌ„ that were 〈…〉 of mercie and not to dispaire if thorow frailtie they should fall and did there-after repent sayeth he which dutie also we see David in the like case promiseth to performe Psal 51. 13. The sixth place is Luke 22. 26. wher Christ saith He that is greater amongst you let him be as the younger which showeth sayeth hee that amongst the twelve one was greater thaÌ„ another even in Christs account To which I answere 1. The Evangelist Mathew cap. 20. 16. showes that it was not that amongst the Apostles one was greatest or chief in Christs account but that some would haue been so as we see in the mother of Zebedes sonnes petition Math. 20. 21. Next their own Lyra Carthusian Stella showeth that here the Apostles wer taxed of ambition by Christ because of the coÌ„tention of some for preheminence aboue the rest Which was equally forbidden to all and not adjudged to be in the person of one Therefore also sayeth Ambrose on this place Vnto all the Apostles is given one plat forme of interdiction
and the like necessitie of conformitie in all other Pastours as they would eschewe the danger here mentioned And this to be the true meaning of the place both Aquinas and Lombard doeth showe The second and third places are Rom. 11. 20. Of not being high minded but feare and Philip. 2. 12. Work out your owne salvation in feare and trembling To which I answere That there is a twofold feare the one which is called Timor incertitudinis or a distrustfull feare condemned Isai 35. 4. Luke â— 74. 12. 32. and Revel 21. 8. And another which is called Timor solicitudinis or a feare of holie carefullnes suspecting their owne infirmitie and corruption and causing godlie watchfulnes which is therefore called Godlie feare Heb. 12. 28. and they are pronounced blessed who haue it psal 128. 1. and this is that feare which is commanded in both these forcited places as Cardinall Cajetan showeth on Philip 2. 12. As also Estius saying With feare and trembling to work out our eternall salvation is to work it out magna cum solicitudine that is with great carefulnes As for the testimonies of fathers he citeth Ambrose in psal 118 Ser. 5. wher nothing makes against us nor in Basil or Jerome whose book he only nameth but no chapter whereas there are 11. long chapters therein nor yet in Chrisostome and as for Augustins words on psal 40. which should be 41 where he sayeth Whether his owne justice remaineth or not hee knoweth not for the Apostle terrifieth me sayeth he saying he that standeth let him take heed lest he fall To which I answere with Bernard who citeth this same place ser 2. de Septuagesima That this is the feare of an holy solicitude which everie one should haue to keepe him humble sayeth he as Augustin likewise showeth in the words that followeth the former that he speaketh not against assurance of salvation which the godlie may haue but against self confidence and presumption The second Testimonie that hee bringeth is Bernards words in the same sermon saying Who can say I am one of the Elect but he forgetteth to bring the following words which are these Yet the confidence of hope comforteth us that we be not altogether tormented with the anxietie of doubting sayeth hee for this cause are given to us signes and evident marks of our salvation that it may be put out of doubt sayeth he that hee is of the number of the Elect in whom these signes remaine Even as against such anxioê° doubting that excelleÌ„t speech of Cyprian is remarkable Ser. 4. de mortalitate pag. 317. That if wee do believe an hoâ—est mans promise much more should wee the Lord who hath promised life and immortalitie 26. THat every man hath not an Angel guardian or keeper VVHich he sayeth is contrary to Math. 18. 10. wher it is said That Children haue their Angels that behold the face of God And psal 91. 11. Hee shall giue his Angels charge over thee c. To which I answere That these places speak not of one onlie Angell guardian appointed for everie one but of Angels in the plurall which wee deny not to to be sent furth as the Apostle showeth Heb. 1. 14. As Ministring spirits for the good of the Elect somtimes many as Gen. 28. 32. to attend Jacob. and 2. King 6. 17. to protect Elisha and somtimes fewer or one as Act. 12. 7. As it pleaseth God to direct dispose So that I know not any great controversie betweene Romanists and us heerin Which Bellar. therfore never toucheth in all his book of Controversies 27 THat the holie Angels pray not for us nor knoweth our thoughts and desires on earth AS for the Angels their knowledge of our thoughts he bringeth no place of scripture neither indeed can he this being the Lords onelie prerogative as wee see 1. King 3. 36. and Rom. 8. 27. And as Theophilact showeth on Luke 5. 22. And their owne Jansenius acknowledgeth concord cap. 32. Neither is this the Controversie what Angels do in heaven in praying for the Church in generall but what we should do on earth in relation to them in particular as whether we should pray to them and give to them that which Bellarmin calleth That most excellent sort of worship which is praier pref de sanctis but because he wresteth some Texts of scripture to prove that the Angels pray for us in particular therfore we shall free these from the wrong sense which hee would put upon them First then he bringeth Zach. 1. 9. which should be verse 12. wher the Angell sayeth to God How long will thou not haue mercie on JerusaleÌ„ To which I answere 1. That this Angell was Christ as Remigius Altisioderensis expoundeth so called frequentlie in scripture as Gen. 48. 16. Exod. 32. 34. Hos 12. 4. and Mal. 3. 1. Who is the onlie Mediator for his Church 1. Tim. 2. 5. And 2. Though this wer a created Angell yet he prayeth for mercie onlie to the Church in generall The next place of Canonicall scripture which he bringeth is Revel 8. 4. And the smoake of the incense of the prayers of the saints ascended from the hand of the Angell before God To which I answere in like-manner That Andreas Caesarensis many others sayeth the Iesuite Ribera expoundeth this Angell to bee Christ as Ambrose and Beda likewise expound Lyra also Carthusian who affirmeth moreover That this is the exposition of all Catholicke As for the testimonies of Fathers he bringeth one of Hilaries saying That God needeth not the intercession of Angels but our infirmitie needeth The first part whereof maketh against him And in the last howsoever he sayeth that our infirmity needeth yet this doth not positivelie prove that they do interced especiallie for particular persons and in particular cases As for other fathers whom he onlie citeth to wit Ambrose and Victor Vticensis they speake nothing which is contrarie to our doctrine or for him 28 THat wee may not pray to them VVHich he sayeth is contrarie to Gen. 48. 16. The Angell who redeemed me from all evill bless the Lad's To which I answere That by the Angell sayth Cyrill of Alexandria lib. 3. Thesaur cap. 1. Hee understandeth the word of the Father for Hee was not ignorant that he was called the Angell of the great Counsell sayeth he Likewise sayeth Athanasius cont Arrian ora 4. As also Procopius It is cleare that the patriarch Iacob coupled no other in his prayers with God but his word which he therfore calleth the Angell because sayth he he onlie revealeth his Fathers will The next place of canonical scripture which he bringes is Hosea 12. 4. Wher Iacob is said to haue had power with the angell made supplication to him To which I answere That by this Angell the text showeth clearlie that God is understood 1. seing it is said of Iacob verse 3. That by his strength he had power with God 2. He telleth us v. 5. that this Angell was The