his seruants from Adam euen vntyll Moyses for the space of 2000. yeares without recording any one precept or instruction he gaue And when Iesus Christ his only Sonne came into this world he called his Apostles planted his Church Mar. 16. v. 15. Luc. 10. 16. Math. 18 v. 7. Matth. 23. v. 3. see S. Aug. ep 165. preached his heauenly doctrine yet neuer penned or so much as commaunded any one mystery to be written He gaue his Apostles commisson to preach the Ghospell to euery creature He charged vs to heare them as himself to giue eare to whatsoeuer they should teach or say But to giue credit only to what they should write he neuer gaue charge And therfore they preached many yeares conuerted thousands and deliuered vnto them the food of life before they compiled the bookes of Scripture as all our Aduersaries will confesse Yet sayth D. Reynolds after these bookes were once penned and published abroad all Reyn in his first Conclusion p. 616. things requisite to saluation are there conteyned which thus he laboureth to proue The Prophets taught the old Church the way of Saluation the Apostles with the Prophets togeather teach the new more plenteously fully The Doctrine of the Prophets Apostles is comprized in the holy Scripture the Scripture therfore teacheth the Church whatsoeuer is behoofull to Saluation Oh deceiptfull disputant who in so weighty a matter vseth such Sophistry How creepeth the Pronoune whatsoeuer into your conclusion not auouched in the premisses But if you will haue it vnderstood I denie your Minor I denie that the whole doctrine of the Prophets and Apostles is comprized in holy Scripture 2. To begin with the doctrine of the Prophets Moyses the first Scribe and chiefe Secretary of the holy Ghost was so farre from setting downe all thinges he receaued Orig ho. 5. in Num. Hilar. in Ps 2. from the mouth of God that whereas he was taught by him the law and true sense which is the life soule of the law the law he engrossed in writing but the sense and exposition thereof as Origen and S. Hilary affirme he secretly deliuered by inuiolable tradition to his Successours euen by the expresse will commandment of God as he seemed by Esdras whose testimony Esd â— 4. c. 14. v. 5. 6. as a most holy and learned man must needes beare sway in these plaine tearms to declare I haue disclosed vnto Moyses many meruailous things c. And I haue charged him saying These words shalt thou lay open and these shalt thou conceale Among which he concealed what meanes God prouided for the sauing and purging of women from originall infection what for children before the eight day of circumcision thinges not mentioned in Scripture as D. Field with Andradius willingly confesseth and proueth by Field l. 4. pag. 236. Andrad defen l. 2. the authority of S. Gregory That children then were saued by the faith of their parents Yet when Andradius inferreth that this at least could not be knowne but by Tradition D. Field reiecteth his inference as friuolous and sayth most fondly and contrary to himselfe That it was knowne and concluded out of the generall and common rules of reason and equity Field pag. 237. Most fondly For what necessary sequele haue the incomprehensible secrets of Gods hidden election in things supernatural with the common rules of naturall reason Are his wayes and meanes of saluation any way tyed to the discourse of man S. Paul who was rapt into the third heauen amiddest all his reuelations thought them farre aboue the reach of humane wit when he cryed out O alt tudo c. O the depth of the riches of Gods wisedome and knowledge how inscrutable are his iudgments and his wayes vnsearchable And were they made plaine before to Rom. 11. v. 33. the Iewes by the common rules of reason and equity Most contrary to himselfe because if the soueraigne and necessary meanes of sauing the aforesaid partyes not specifyed in holy writ be deduced from these general grouÌ„ds some behoofull thing necessary to saluation against Bilson against Reynoldes against himselfe is not conteined in Scripture 3. To these and such like close and hidden Traditions Eccles 8. v. 11. 12. King Salomon referred the Children of Israël when he sayd Let not passe the narration of thy elders for they haue beene taught by their fathers and of them thou shalt learne vnderstanding Of these King Dauid spake How many things hath Psal 77. â— he commanded our Fathers to make knowne to their children Of these the whole Scripture is so full as M. Reynolds and M. Bilson languishing in this Controuersy for want of proofs are faine to alleadge such texts to warrant their assertion as their aduersaryes might produce to diswarrant Rein. Con. â— p. 616. Bils 2. p. pag. 267. the same M. Reynolds obiecteth that saying of Moyses Giue eare O Israël to the ordinances which I teach Bilson that of Deutronomy Whatsoeuer I command that shall yee do Do not these places make for me What Rein pag. 616. 617. I teach what I command sayth God not what I write Reynoldes vrgeth out of Ieremy How Idolators are condemned for doing in their Sacrifices things which our Lord commanded Bils 2. paâ—â— pag. 206. Mala. 2. Bils 2. par p. 289. peruâ—â—ts this place translating the Priests lips should preserue wheras it is expresly in Hâ—brew jjâ—hmeru in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Latine custodieÌ„t shall preserue Ioan. ep 2. v 12. 1. Cor. cap. 11. â—4 not Which he commanded not I grant neither by word nor writing D. Bilson alleadgeth King Dauid How the word of God is a lanterne to our feete Reynolds cyteth Malachy Willing the people to remember the law of Moyses The word the law I confesse as well recorded in harts as printed in bookes which Malachy himselfe witnesseth The lipes of the Priests not the leaues of paper only shall keep or preserue knowledge and thou shalt require the law from his mouth Could they haue chosen better weapons for my aduantage then these they bring forth in their owne defence Perchance they reserue their forces to mantaine at least that after the Apostles and Euangelists penned their preaching nothing auailable to saluation is left vnwritten But their weaknes also heerein shall openly appeare as soon as I haue proued that the Apostles thought it not expedient to set downe all things in writing that they often referre vs to vnwritten Traditions that reason conuinceth the necessity of them and the Fathers mention many which we must needs imbrace 5. S. Iohn sayth Hauing more things to write vnto you I would not impart them by paper and inke S. Paul left some holy decrees and ordinances vnpenned of which he spake to the Corinthians The rest I will dispose when I come some deep points of Christs Priesthood insinuated to the Hebrewes Of whome I haue great speach and inexplicable to
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
vtter Haeb. 5. 22. Ioan. 16. v. 12. And heerein they traced the footsteps of their Lord and Maister Iesus Christ who sayd to his Disciples Many thinges I haue to say to you but you cannot beare them now Whereupon S. Gregory Nazianzen affirmeth the Diuinity of the holy Ghost to be one of the misteryes Christ reuealed Greg. de theol orat â— not to his Disciples at that tyme. Which moued the Eunomians to tearme him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The vnwritten God Yea S. Paul himselfe referreth exhorteth recommendeth vnto vs besides his written word many vnwritten 1. ad Tim. c. vltimo 1. Cor. 11. 2. 2 Thes c. 2. 14. Bâ—sil de Spir. Sancto c. 29. Basil ibid. cap. 27. verityes To Timothy O Timothy keep the Depositum To the Corinthians I praise you brethren that in all thinges you be mindfull of me and as I haue deliuered vnto you keep my precepts or Traditions according to the Greeke To the Tessalonians Hold the Traditions which you haue learned whether it be by word or epistle Vpon which wordes S. Basil accounteth it Apostolike to perseuere firmely euen in vnwritten Traditions And a little before Of such articles of Religion as are kept and preached in the Church some were taught by the written word other some we haue receaued by the tradition of the Apostles deliuered vnto vs as it were from hand to hand in misteryes both which be of one force to godlines and these things no man wil deny S. Epiphanius cyting the forenamed place of S. Epiphan har 61. Chrysost in 2. ad Thess â—om 4. Hieron aduers Lucifer Orig. in proem l. â— de Prin. Aug ep 86. ad Casulan Paul sayth We must vse traditions for the Scripture conteyneth not all thinges and therefore the Apostles deliuered certaine things by writing certaine by Tradition S. Chrysostome vpon the same text The Apostles did not deliuer all thinges by writing but many thinges without and these be as worthy of credit as the other S. Hierome Although there were no authority oâ— proofe out of Scripture the consent of the whole world in this behalfe should stand in lieu of a precept For many other thinges also which by tradition are obserued in the Church haue gotten the force and strength of a written law Origen That truth is only to be belieued which in nothing swarueth from Ecclesiasticall tradition S. Augustine Concerning those thinges of which the Scripture maketh no mention the custome of Gods people or the constitutions of our Ancestours are to be held in place of a law 6. Some of these Fathers M. Reynoldes faythfully Reyn. conclus 1. p. 689. Reyn. ibid. pag. 620. cyteth yet for that they vtterly exclude his fond and fayned glosse of the Apostles wordes aboue mentioned he one while answereth I tooke not vpon me to controle them but let the Church iudge if they considered with aduice inough c. And some few leaues before of S. Basil and S. Epiphanins he malepartly protesteth They were deceaued But if they were deceaued S. Cyprian Tertullian S. Chrysostome S. Fulke against purgatory p. 362. 303. c. Vvhâ—tak de sacra Scriptura p. 678. 68â— 683. 685. Tertul. l. de cor mil. Chrys ho. 1. in Acta Hier l. coÌ„â— Lucif c. 4. ep 28. ad Licâ— Aug. de Ge ad lit l 20. cap. 23 â— Cor. 3. 20 lere 31. 33. Euseb l. r. de demâ—n cap. 8. Tull. l. de lâ—g Isocra ep ad Philip. Maced Hierome S. Augustine S. Leo whome M. Fulke and Whitaker reproue for affirming the like were likewise deceaued S. Paul himselfe was deceaued who for this cause tearmeth the Corinthians the Epistleof Christ written not with inke but with the Spirit of the liuing God not in tables of stone but in the tables carnall of the hart The holy Ghost also was deceaued who prophesing of the new Testament by the mouth of Ieremy sayth I will put my law into their bowels and in their harts will I write it The reasons are manifest because our harts are farre surer Registers of Gods word farre lesse subiect to destruction then leaues of paper Because it is not meet that the perfect documents of the new law of the law of spirit life and truth should be wholy figured in dead and senseles Characters Because the infinite knowledge of the holy Ghost daily teaching instructing his Church was not to be restrained to any limited volumes Because as new doubtes new cloudes of diffiâ—â—ltyes arise amongst vs so new beames of light new instructions or explications are needfull to cleare those mists Because precepts of manners as Tully obserueth are more sweetly sowed and engrafted in a Commonwealth by obseruation and custome then by restraint of Iawes Because as Isocrates teacheth the liuely voice oracles of the mind are more forcible to perswade of greater account and estimation then the records of writing 7. And therfore as the Romans locked vp in the Capitoll the Oracles of the Sybils and permitted them not Fenestella l. 1. cap 13. de magist Clemens Alex. strom 5. Dion Bas Eus vs infra 1. Cor. cap. 2. 6. Bils 2. part pag. 265. Reyn. conclus 1. Dyon Eccles hier cap. 1. Basil locis citatis Leo. ep 8. ad Flauia Euseb l. 1. de demonst euang c. 8. 1. Cor. 11. v. 2. 2. Thess 2. 14. 1. Tim. vlt. v. 20. 1. Cor. 2. 6. 1. Cor. 11. v. 34. Ad Tit. 1. v. 5. Haeb. 5. v. 11. Aug. l. â—onâ— epist Fund c. 4 5. to the view of any but only their Priests as the Aegyptians according to Clemens Alexandrinus report did not publish the knowledge of their diuine secretes but only to them as were to be aduanced either to Royall or Priestly dignity so S. Dionyse S. Basil and Eusebius witnesse that the Apostles thought meete to couer some hidden misteryes of our fayth from the contempt of the vulgar and by secret Tradition to deliuer them onely to such as were more fit and capable Of whome S. Paul sayd We speake wisedome among the perfect Notwithstanding M. Bilson cauelleth That albeit the Church had some Rites and Ceremonyes yet no matter of fayth sayth he Nothing necessary to saluation sayth M. Reynolds vnwritten Meere cauils For S. Dionyse calleth the concealed misteryes Chiefe and supersubstantiall S. Basil Principall parts of our Faith S. Leo Constitutions which appertaine to the pith and substance of fayth Eusebius All the precepts which Christ gaue as it were to the wiser and most spirituall sort of men which the testimonyes themselues seeme to pronounce For can we thinke the Traditions which S. Paul equally ballanced with his own Epistle the Depositum he so earnestly recommended to Timothy the wisedome he vttered among the perfect only and among such as were fit to teach others can we thinke the thinges he had to prescribe concerning the vse and administration of the Blessed Sacrament the forme he appointed about the ordering of Priests the speach
so great a maister in Israel why blame you vs for approuing what your selues allow Why appeale you to Scripture alone and yet subscribe to such and so many points of fayth not comprised in Scripture Or if these Traditions be necessary to be imbraced what meane you M. Field to renounce others as ancient as behoofull as warrantable as these euen by the rules your selfe prescribe which are Field l. 4. cap. 19. pa. 242 Iran lib. 4. c. 32. â—ulke in his confut of Purgat p. 362. 303. 393. August tract 84. in Ioan. Chrys bo 21. in act Concil Nicen. 2. Damas lib. 4. c. 17. Hiero. con Vigil c. 2. Middlâ—ton Papis pag. â—34 Bils part 2. pag 265. Rom. 10. 17. Basil de spir Sanct. c. 27. Chris ho. 4. in â— Thes 5. Aug. Ep. 119 86. Field l. 4. cap. 20. Rein. conclus 1. pag. â—17 The authority and custome of the Church Consent of Fathers or testimony of an Apostolicall Church By these Irenaeus alloweth the new oblation of Christs body and bloud as a Tradition from the Apostles Why reiect you this Tertullian S. Cyprian S. Chrysostome S. Hierome S. Augustine approue as M. Fulke your great Golias granteth the Sacrifice and prayer for the dead as an Apostolicall traditioÌ„ Why disproue it you S. Augustiue S. Chrysostome admit a memory or Inuocation of Saints in the selfe same sacrifice Three hundred Fathers of the second Councell of Nice defend with S. Iohn Damascen the adoration of Images as a Tradition from the Apostles S. Hierome by the custome of the Church and consent of Fathers D. Fields rules for true Traditions mantaineth against Vigilantius the religious worship of holy Reliques By the same Tradition of the Church and consent of the Fathers M. Middleton auerreth vowes of Chastity to be obserued What meane you to make no reckoning of these Are you only priuiledged to admit or discard what Traditions you please to countenance or deface whatsoeuer you list But an ill cause without cosenage cannot be vpholden I acknowledge the shifts of pouerty and falshood 13. Against these vnanswerable grounds M. Bilson opposeth in this weake and impertinent manner Fayth is by hearing and hearing by the word of God therefore S. Paul alloweth not matters of faith vnwritten How often shall I repeate inculcate a truth that the word of God is partly written partly vnwritten and this as S. Basil S. Chrysostome S. Augustine affirme is as worthy to be credited as the other Which speach albeit M. Whitaker noteth in S Chrysostome as inconsiderate and vnworthy so great a Father yet M. Field approueth it and reason perswadeth it vnles you belieue that letters figured with inke and paper add awe of reuerence to Gods hidden verityes M. Reynolds obiecteth out of S. Iohn These thinges are written that yee may belieue that Iesus is Christ the Sonne of God and that belieuing you may haue life in his name Heereupon M. Reynolds inferreth Ioan. 20. v. vlt. that S. Iohns Ghospell alone is sufficient to faith and saluation What may not be proued where such illations go currant S. Iohn speaketh of signes and miracles M. Reynoldes extendeth himselfe to many other matters S. Iohn writeth there of one principall point of fayth he concludeth all necessary to saluation S. Iohn disputing against Cerinthus who denyed the diuinity of Christ affirmeth that he hath written sufficient to proue that Christ is the sonne of God M. Reynoldes arguing against vs forceth him to say that he hath written inough concerning that and all other necessary articles of our beliefe Againe if S. Iohns Ghospell alone haue sufficient to saluation needlesse are the rest of the Euangelists the Epistles of S. Paul of S. Peter of S. Iude the Reuelations of S. Iohn wholy needlesse If S. Iohns Ghospell alone haue sufficient the Natiuity and birth of Christ his Circumcision Apparition the Institution of our Lords supper and many other thinges of which S. Iohn writeth nothing are not necessary to saluation Which to confesse is vtterly to subuert all Christian Religion to deny is plainely to ouerthwart M. Reynoldes assertion Rein. con â— 1. p. 618 â— 619. 2. Cor. 3. 16. 14. Secondly he alleadgeth out of S. Paul That all Scripture inspired by God is profitable to teach argue c. That the man of God may be perfect instructed to euery good worke Our Aduersaryes boast much of the pregnancy of this place and yet if it made any thing in their behalfe it would conuince that all and euery Scripture euery Epistle euery Chapter euery sentence which is some Scripture were The Greek hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Latin Omnis Al or euery auailable to these foresayd effects Which they perceauing resolue rather to abuse the word of God then loose the force of their argument when insteed of all or euery Scripture they most fraudulently translate the whole Scripture contrary both to the Greeke and Latin text But no deceite will serue to betray the truth The whole Scripture was not finished when S. Paul wrote that Epistle the Ghospell of S. Iohn which by it selfe alone as M. Reynolds auerreth â— sufficient to saluation the Apocalips and other bookes of Scripture were wanting at that tyme he could Rein. loc citat not then speake of the whole Scripture before the whole was extant or if he meant of the whole that was written it maketh nothing against vs. For S. Paul speaketh of the profitablenes of Scripture to instruct argue c. and not of 1. Tim. 4. v. 8. the sufficiency thereof Many thinges are profitable to promote vs to perfection which are not sufficient to atchieue the same Piety as S. Paul writeth is profitable to all thinges yet not alone sufficient nor only profitable You cannot deny but that rayne is profitable for the fruits of the earth yet without the labour of men fertility of soile heate of the sunne not sufficient to make them increase So as when M. Reynolds disgraceth this as a mincing distinction he discrediteth not vs but S. Paul for mincing in this manner 15. Fourthly others obiect That Christ reprehendeth the Traditions of men S. Paul condemneth them and S. Peter exempteth all Christians from them They mistake Christ Mat. 15. v. 9. Colos 2. v. 22. only reprehendeth the fond and friuolous Pharisaicall traditions or deprauations of the law called Deuteroses Of which also S. Peter speaketh or of the superstitious errours of the Gentils from which we are redeemed by the bloud of Christ S. Paul forewarneth vs of the vaine Sophismes 1. Pet. 1. â— 18. and fallacyes of the Philosophers which impaireth not the authority of our soueraigne and holy Traditions deriued from the Apostles and their successours inspired by the holy Ghost 16. Yet M. Field will needs endite vs of two hainous faults 1. That we charge the Scriptures with imperfection 2. Field l. 4. c. 15. That therfore we rely vpon humane interpretations and vncertaine
of Christ that euery Ibid. pag. 304. 2. ad Cor. cap. 5. Fulke in c. 5. 2. ad Cor sect 1. Matth. 12. S. Chrys in c. 15. 1. ad Cor. ho. 14. Fulke â—-Purg pag. 251. Iob. cap. 1. 4. Reg. 19. Chrys in Ep. ad Philip hom 3. Fulke ibid. p. 236. 237. one may receaue the proper thinges of his body c. M. Fulke answereth Augustine holding that errour without authority of Scripture that prayers were profitable to the dead is driuen to inuent a distinction how they may seeme to stand with this text not be contrary to the Scriptures S. Gregory and Venerable Bede conuinceth prayers for the Dead out of the place of S. Matthew cited aboue M. Fulke Gregory and Bede sought not the true meaning of Christ in this Scripture but the confirmation of their plausible errours S. Chrysostome produceth two seuerall places in confirmation thereof one out of Iob the other out of the booke of Kings M. Fulke to the former replyeth I deny not but that Chrysostome doth alleadge this example of Iob sacrificing for his children for prayers to profit the dead c. Those good men in that declyning state of the Church to superstition c. are driuen to such simple shifts to vphould their plausible errours as it is great pitty to see To the later Chrysostome alleadgeth Scripture but he applyeth it madly and yet he often applyeth it to the same purpose Then cyting the text out of the booke of Kings which S. Chrysostome bringeth he bemoaneth him in this sort Alas good man what manner of reason is this So he O Chrysostome ô Augustine ô Gregorie haue your prayers watchings trauels industry al your naturall tallents and supernaturall guifts in searching the true sense of Scripture beene so meanly imployed as they deserue to be controlled pittyed bemoaned now by the new Ghospellers new Apostles new Peters new Pauls of this our vnhappy age 21. But to pursue this matter against my Aduersaryes could a more shrewd Inditement be drawne to conuict M. Fulke of desperate audacity then this which is Idem in his confut of Purg. pag. 362. c. 303. 393. taken out of his owne wordes In challenging to himselfe the supreme Censour-ship of iudging reiecting and condemning Fathers Scriptures Traditions or whatsoeuer els doth distast his humour Or could a more indifferent Iury be impanelled to giue verdict of M. Fields hypocrisy then these his owne fellow-sectaryes who would neuer haue darkened the foresayd lights of the Church had they taught the same kind of Commemorating the dead which M. Field mentioneth and all Protestants defend For that would Sparkes haue renounced S. Augustine Spark p. 371. 372. Fulke in his confut of Purg. p. 349. in cap. 5. 1. ad Cor. sect 1. Calu. l. 3. Inst cap. 5. §. 10. Zuing. tom 1. Epicheresis de Can. Missae fol. 185. Field in oppend 1. par pag. 13. and deliuer of him He was greatly carryed by the sway and opinions of the multitude He went further then either he had warrant for out of the Canonicall Scriptures or out of any vnforged and vncounterfeited president Of that would M. Fulke haue sayd Augustine blindly defended it Augustine held it without authority of Scripture Of that would M. Caluin write The old Fathers wanted both commandment of God and authenticall example They were carryed away into errour euen as vnaduised lightnes of beliefe is wont to rob mens wits of Iudgement Of that would Zuinglius affirme If it be so as Augustine and Chrysostome say I do not thinke the Apostles for any other cause then to yield to their infirmity permitted some to pray for the Dead Would the fornamed and many other Protestants reprehend the Fathers disgrace the Apostles resist the current of all Antiquity for countenancing a point of Protestants profession No M. Field no man of sense can thinke your men so senslesse as to condemne in their Predecessours which themselues vphold 22. Neither can it be defended that this Prayer for the Dead reproued by your Ghospellers in the ancient Fathers was made by them as you seeke another way to escape Either for the mititagion of the paines of men in hell or for the admittance of the Iust into the Heauenly Pallace and presence of God out of some wrong conceit that no iudgment passed on them vntill the generall day of Resurrection For both these were particuler fancies of priuate men as you M. Field your selfe seem to auoch and it is euident to all that are Field in appen 1. part fol. 4. 12. 13. 16. Bulling Decad. 4. serm â—0 Fulke in his confut of Purg. p. 78. 310. acquainted with antiquity But the ancient Commemoration of the Dead reprehended by our new Reformers was generally receaued by all the Fathers It was as Bullinger writeth obserued in the vniuersall Church It was as M. Fulke sayth the common errour in S. Augustines and S. Ambroses dayes The preuailing custome as * Hospin in hist Sacra p. 167. Vrbanus Regius in 1. par operum in loc Commun c. 18. de Missae negotio f. 7â— Fulke in his answer to a counterfeit Cathol p. 44 Aug. l. 21. de ciu Dei c. 23. 24. de cura pro mort c. 1. another testifyeth in the tyme of S. Cyril The vniuersall obseruation as Vrbanus Rhegius reporteth and ancient custome of the whole Catholike Church Againe this is affirmed by the Fathers to be a Tradition of the Apostles which those errours neuer were 23. For gainesaying this as vnprofitable for the Dead Aerius was condemned as M. Fulke witnesseth yet neuer any was censured by the Church for deniall of those To mantaine this S. Augustine and others distinguish three sorts of men departed and make the middle only as I specifyed aboue partakers of benefit To allow those no such distinction is necessary for none are so euill whose paines may not be mitigated none so good whose ioyes may not be increased or felicity hastned Lastly this is confessed by our * Fulke in his confut of Purgat in the places before cited Kemnitius 3. p. exam pag. 93. 107. Vrbanus Regius part 1. operum in loc Commun cap. Casaubon in the answere to the epist of Card. Peron to the 3. instance fol. 33. in English Aduersaryes to haue beene defended by S. Dionyse S. Gregory Nazianzen S. Basil S. Athanasius S. Cyril S. Gregory Nissen S. Epiphanius S. Chrysostome S. Hierome S. Ambrose S. Augustine and many more who neuer dreamed but some of them stoutly impugned the former errours of which M. Field could not be ignorant 24. Therefore as I cannot but iudge him both a deep dissembler and deceitfull iugler in seeking these grosse and palpable euasions so I truely honour his Maiestyes plaine and sincere dealing who freely protesteth That it was a very ancient custome in the publike prayers of the Church to make commemoration of the deceased to desire of God rest for their soules
Proueth Inuocation of Saints to be lawfull against D. Reynolds D. Field and D. Fulke pag. 255. The 14. Controuersy Establisheth the lawfull worship of Images against D. Bilson and D. Reynoldes pag. 276. The 15. Controuersy Maintaineth Purgatory and Prayer for the dead against D. Field and D. Fulke pag. 296. The 2. Chapter VVherin Prayer for the dead is defended against the foresayd Doctours M. Feild and M. Fulke pag. 316. THE FIRST BOOKE THE FIRST CONTROVERSY DECLARETH That neither the Holy Scripture by it selfe nor by any meanes the Protestants do assigne can be Iudge of Controuersyes AGAINST Doctour VVhitaker Doctour Reynolds and all other Protestants CHAP. I. THe extreme miserable refuge of al guilty persons who either mistrust the equity of their cause or feare the weaknes of their owne defence hath euer been to decline the barre of indifferent tryall and cleaue to the succour of some such Tribunall as will not or cannot giue sentence against them This was the wonted fraud of all ancient Heretikes this was the retraite of the Iran l. 3. cont haer Tertul l. 8. depraescrip Basil l. de Spir. sanct cap. 27. Aug. l. 1. cont Max. VVbitak coÌ„t 1. q. 5. c. 8. Reyn. in bis coÌ„f c. 2. diuis 2. p. 45. c. 8. diuis 1. p. 396. c. Bezainan noui Test 1556. in c. 10. Matth. in c. 22. Luc. Iran l. 1. c. 10. 20. 29. Aug. l. 32. con Faust c. 19. 21. Philast c. 36. Euseb l. 4. hist c. 29. Epiph. haer 30. Valentinians Eunomians Marcionists and the like This was the voice of Maximinus the Arian Bishop as S. Augustin reporteth writing against him And this is now the common cry of M. Whitaker M. Reynolds and their fellow-Sectaryes who will not stand to the generall arbitrement of Fathers Doctours Councells Historyes or former Churches not to the prescription of tymes presidents or approued customes not to any roll record or monument of antiquity They only appeale in all matters of Controuersy to the sole and silent maiesty of Gods sacred Stile and that for two chiefe and principall causes The one is to cloke couer their new deuises vnder the mysteryes of holy Writ The other with a cunning and guilefull sleight to auoyd indeed all manner of triall not to admit any Iudge at all For as long as they reserue in themselues this singular power to construe and expound Gods word as they list to receaue or reiect what Scriptures they please let vs produce any euidence against theÌ„ neuer so cleare they wil either cloud it with some colourable answere or wrest it to another sense or charge it with corruption as Beza doth in the Greeke text in many places or vtterly discard it as no Canonicall write as Heretikes vsually do such Oracles of God as condemnâ— their errours 2. Alleadge for example the old Testament against the Marcionists against the Manichees the new the Acts of the Apostles against Tatian Cerinthus against the Ebionites the Epistles of S. Paul they peremptorily deny these books of Scripture Pose Faustus the Manichee with these Ad Rom. 1. v. 3. Aug. l. â—0 con Paust c. 2. 2. Iac. 24. Cent. 2. c. 4. col 17. words of the Apostle to the Romans The sonne of God was borne of the seed of Dauid according to the flesh his reply saith S. Augustine is the booke is forged it is not Paules Proue against the Centurists out of S. Iames That by workes a man is iustisyed not by fayth alone they discredit the authority of his Epistle saying It is an adulterous and bastard Epistle Alleadge in like manner against M. Whitaker Intercession of Saints out of the vision of Iudas Machabeus concerning Onias he answereth His dreame of Onias I let passe as VVhitak in resp ad Ration c. Camp VVhitak ibidem Cyp. l. 3. ep 9. Ambr. l. 4. de side cap. 4. Aug. l. ad Oros Clem. Alex c. 7. strom VVhitak de sa Scrip. cont 1. q. 1. cap. 14. Orig. l. 2. de princ c. 1. Dionys Areop do Cal. hier â— 2. Cyp. ep â— 55. Aug. de doct Christ l. 2. c. 8. de ciut Dei l. 18. c. 36. a dreame As though God had not often reuealed to Ioseph diuers of his Prophets many thinges in their sleep Vrge him out of Ecclesiasticus with the liberty of Free-will he answereth That place of Ecclesiasticus I little regard neither will I belieue the liberty of Free-will albeit he affirme it an hundred tymes Then S. Cyprian S. Ambrose S. Augustine Clemens Alexandrinus were of light beliefe who credited this worke as the reuealed write Presse him at length with prayer for the dead out of the bookes of the Machabees he still replyeth I discouer in them a human Spirit a human wit a human confession all thinges human Then Origen Dionysius S. Cyprian S. Augustine were much deceaued who descryed in them the character stile and spirit of the Holy Ghost 3. But graunt our Aduersaryes admitted all those bookes of holy Writ the Church approueth or that they would be tryed by them we both imbrace yet I say the Scripture alone cannot be Iụdge or Vmpire between vs. Which that I may more strongly euince proceed more smoothly without rubb or incombrance in so waighty a question before I come to the period or full point of our variance I will briefly premise some certaine positions of our consent and agreement We accord then with Protestants 1. That the Scriptures are a diuine and infallible rule of faith yet not the sole and only rule as they affirme 2. We graunt with them that nothing is to be belieued The state of the question explained Deutr. 17. v. 9. contrary and repugnant to those oracles of God no traditions reuelations or interpretations whatsoeuer 3. We teach that the vniuersall iudgment and generall definitions of the Church are alwayes leueled and directed according to the inerrable prescript of holy Writ Therefore at her Oecumenicall Consistoryes she placeth They shal teach theâ— according to the law the Bible in some high eminent and honourable seat as the chiefe and speciall guide of her counsayles decrees 4. We yield that the letter of Scripture or to vse their phrase of speach that God speaking by that letter may improperly be tearmed the voice of our supreme Iudge in such manner as I shall explicate heereafter But our maine difference and dispute is whether it be such a voice and sentence of his as when any doubt or CoÌ„trouersy ariseth about the meaning of his word it may without any further externall and open declaration for of inward Inspirations in the Chapter ensuing giue a finall euident certaine and irresistable decision of all such doubts controuersyes to euery humble diligent skillfull and pious Reader and conferrer of places Our Aduersaryes say it is we say it is not proposing our arguments in this manner 4. The Scripture is the written word or outward rule by which
as you cannot mistake them by your owne diuision subuert your owne assertion Are they fundamentall points which vndermine the foundation and shake the ground-worke of true Religion TheÌ„ Caluin his pupills dissent from their Grandâ—â—res in fundamentall Hunâ—ius in his booke intituled Caluinus Iudaizans Luth cont art Louan thes 27. points by the censure of Hunnius a Protestant writer who brandeth him with Arianisme Iudaisme and the like Are they fundamentall points which whosoeuer defendeth is estranged from God ranged amongst heretikes and banished the company of men Then all Sacramentaryes whome Luther for their Tropicall construction of the wordes of the Sacrament seriously censureth as Heretikes and aliens from the Church of God All Lutheranes Caluin lib. 4. instit c. â—7 whome Caluin attacheth of the Eutichian heresy for auouching the immensity of Christs body answerable to his Deity All English Puritans whome their fellow-Protestants excommunicate by their Canons cassiere their Canon 4. 6. 7. c. Society are among themselues dismembred in fundamentall points Loe the peace of our new Ghospellers Loe their agreement in pointes fundamentall Loe the markes they obserue in expounding Scripture which beare them headlong on these rockes of dissention 5. M. Whitaker therfore propoundeth a surer ankerhold to stay them in these stormes The direction to wit of the holy Ghost the supreme interpreter of his sacred will which Vvhitaker â—â—â—t 1. q. 3. c. â—â— q. 5. cap. 3. whosoeuer followeth cannot but escape the danger of shipwracke Who if he vnderstood by this direction the infallible assistance of that diuine spirit as he guideth the head or gouerneth the whole body of the Church we willingly subscribe vnto it But his meaning is farre otherwise He meaneth heerby the priuate motion of the holy Ghost as he secretly inspireth euery particuler faythfull man commonly called the priuate spirit of which all Protestants vaunt so much and against which the Prophets and Apostles generally exclaime Ezechiel cryeth out Woe be to Ezech. 13. v. â— 2. Pet. â— v. 20 the foolish Prophets who follow their owne spirit S. Peter sayth No Prophesy of Scripture is made by priuate interpretation And although you reply that the spirit you arrogate is not priuate not the spirit of man but the spirit of God which is publike and diuine yet seeing you do not assigne any VVhitak cont 1. q. 5. cap. 4. publike person whome this spirit infallibly assisteth but ascribe it to euery particuler and priuate man it can be no other then that priuate spirit so frequently reiected in holy Write 6. For tell me M. Whitaker what is this spirit of Vvhitaker cont 1. q. 5. c. â— prope finem Ibid. quaest 3. c. 1â— cont 1. q. 2. c. 3. which you bragge An inward perswasion you say of Truth From whome From the holy Ghost Where In the secret closet of the belieuers hart When When he heareth or readeth the word of God Is this all Is not this a priuate and vncertaine spirit subiect to a thousand phantastical illusions There commeth Montanus with his minion Maximilla ther commeth Marcion there commeth Valentinus euery one chalengeth the prerogatiue of his spirit and spirit as he pretendeth of God The first his prophesy the second Tertul. de praescript cap. 4â— the visions of his Paraclet the third the dreames of his Aeâ—nes Were they not illuded by the wicked spirit And may not Protestants be deceaued as well as these Their perswasion is priuate it may be mistrusted their spirit hidden it cannot be proued 7. M. Whitaker yeildeth That it cannot be proued or demonstrated Vvhitaker cont 1. q. 5. c. 3. propâ— finem to others but it may be a sufficient warrant to them that haue it of the true sense of Scripture it openeth vnto them Against both which I dispute First if it cannot be manifested or proued to others then in respect of them they haue no certaine ground to belieue the Ghospell of the Protestants rather then the prophesy of Montanus the visions of the Marcionists Againe if it cannot be manifested or proued to others and no true interpretation can be made without it no meanes haue Protestants to teach to preach to assure their Brethren or perswade any others Vvhitaker cont 1. q. 3. c. 11. q. 5. c. 10. Reyn. in his conf c. 2. diuiâ— 2. the light of their Ghospell Which if you do not perspicuously see I will set before you a glasse to view it in by a collection or two gathered out of M. Whitaker 8. He granteth and D. Reynolds heerein accordeth with him that neither recourse to places so often mentioned nor suruey of Originals nor coÌ„sideration of words phrase and stile are auailable to ayme aright at the marke of Truth vnlesse the holy Ghost leuell and direct vnto it vnlesse he go before with his torch of light He Vvhitaker cont â— q. 5. cap. 10. graunteth moreouer that no inspired minister can demonstrate to others the holy Ghost with his lincke to haue enlightned his hart It resteth therfore by this own Logike that no Minister can giue assurance of the doctrine he preacheth and consequently no fayth can be taught no beliefe receaued from the mouth of our Ghospellers It resteth that no Iudge can be amongst them no vmpier of controuersies no Pastour no preacher able to conuert soules plant fayth end debates which necessarily requireth infallible assurance to conuince the hearers of the truth deliuered 9. Secondly I shew that this inward spirit can neuer be a warrant sufficient in the search of Scripture to guid them that inioy it For eyther it guideth them somtyme fallibly or allwayes infallibly Say sometyme fallibly It is neuer to be credited vnlesse you prescribe some rule to know when it faileth when not and this prescription you make eyther by some deceauable or vndeceauable spirit and so we are as farre to seeke as we were at the beginning Say alwayes infallibly Whatsoeuer you expound speake or write by the instruction of this spirit ought to be imbraced as Canonicall Scripture as the heauenly writings or Oracles of God and sith you often vary from your selues and contradict one the other you prophane the Diuine oracles with horrible contradictions Besides if the spirit of euery faithfull belieuer be a safe conduct to lead him to the vnderstanding of Scripture to what end are the doctours interpreters of Gods word To what end did S. Paul say to one by the spirit is giuen the grace of working miracles to another Prophesy 1. Cor. 12. v. 9. 10. Ad Haeb. â—3 v. 17. to another discerning of spirits c. Why did he restraine to some which is extended to all To what end were people commaunded to obey their Prelats To what end was it pronounced He that heareth you heareth me c. And He that heareth not the Church let him be to thee like an Ethnike and publican To what end were these
Traditions Both false depositions both wrongfully imposed crimes A wrongfull crime it is that we traduce the Scriptures as vnperfect We graunt with Vincentius Lyrinensis Vincen. Lyâ—â—nen cap. 2. that the Canon of Scripture is perfect a perfect light and lanterne to our feet a perfect rule and direction of sayth if as he noteth the line of Propheticall and Apostolical interpretation be leuelled according to the square of the Ecclesiastical and Catholike sense As great a wrong that we cleaue to humane and vncertaine Traditions We anker on such as are diuine certaine and infallible authentically warranted by the rules himselfe approueth to descend from Christ or the Church his holy and vndoubted Spouse 17. A like wrongfull crime M. Sparkes fastneth vpon Sparks p. 82. 83. vs when he sayth That we preferre the authority of the Church the wife before Christ the husband that we make the written word of God inferiour in authority to the Church and to haue his Canonicall credit from thence Sure you are as Salomon censureth a guilfull witnesse who furnish your cause Prouerb cap. 14. Testis fidelis non mentitur Profert mendaciâ—â— dolosus testis Io. 4 3. Reg. 3. with such shamefull lyes When many belieued in Christ induced by the speach of the Samaritan woman was her authority prefeâ—â—ed before Christ When King Salomon decreed the infant for which the two harlots contended to belong to her whose bowells were moued at the sentence of his death did he make her therby the mother of the child or declare her to be the mother who was the mother indeed So when we imbrace Gods written word by the externall approbation and testimony of the Church answerable to that of S. Augustine Ego Euangelio non crederem c. I would not belieue the Ghospell vnles the authority of the Church moued me thereunto we extoll not the Aug con ep Fund cap. 5. voice of the Spouse before the voyce of Christ. Nor the Church when it defyneth any booke to be Canonicall Scripture doth giue it thereby diuine and Canonicall credit Bils part 4. pag â—81 Rem cont 1. pag. 619 6â—9 Field l. 4 Stapleton cont 5. de poâ— Eccles quaest â— but commaundeth that to be receaued by others as Canonicall which hath in itselfe Canonicall authority 18. Lastly our Aduersaryes arme themselues with the weapons of the Fathers and M. Bilson marshalleth six togeather in a rancke S. Athanasius S. Chrysostome S. Cyrill S. Ambrose S. Augustine and Vincentius who conformably mantaine the sufficiency of Scripture in all necessary points of fayth Many other to the like purpose are alleadged by M. Reynolds and M. Field To all which I answere First that the Scripture is taught to containe all things necessary to saluation as the vniuersal ground Cyril l. 12. c. vltimo Chrys ho. 3. in 2. Thes 2. Vincent aduersus prophan hae nouit c. 2. Bafil ep 80 Cyril de rect fide ad Regi Hieron in Psal 86. Aug. l 3. con lit Petil Tert. lib. cont haer Athan. l. cont Gent. Aug. l. 2. cap. 9. Rein in his conf c. 2. diuis 2. Aug. l. 10. de Gen. ad lit c. 23. Bils 4. par p. 582. 583. Field in appen 2. p. §. 8. Aug. l. 4. c. 24. Dio. l. Eâ—c bier c. vlt. Orig. in 12. Leuit. bom 8. in cap. 6. epist ad Rom. seed or roote from which whatsoeuer we belieue may either mediately or immediatly be gatheted as S. Cyril and S. Chrysostome auouch Secondly as it teacheth and directeth vs to the authority of the Church and doctrine of her Pastours by which euery point is of may be particulerly and clearely explained Thus Vincentius and others are to be interpreted Thirdly it is affirmed to containe all thinges and that nothing besides the Scripture is to be admitted to wit no priuate customes or particuler Traditions not agreeable or repugnant to the writen word as S. Basil S. Cyrill S. Hierome S. Augustines meaning is in his booke against Petilian Fourthly the Fathers often acknowledge the sufficiency of Scripture to conclude euen in plaine and expresse wordes certaine maine principles of our fayth as that God created all thinges of nothing of which Tertullian against Hermogenes That Christ is the true God That Idolls are not God of which Athanasius writeth Or they teach it clearely comprehends the chiefe articles of our Creed and ten Commandments of which S. Augustine only speaketh in his booke of Christian doctrine so often quoted by M. Reynolds 19. Besides which many other things are necessary to be imbraced as by Fathers Reason and Scripture I haue already conuinced and therfore will close vp my whole discourse with one or two sentences of S. Augustine and Origen S. Augustine sayth The custome of the Church in baptizing Infants is not at all to be belieued vnles it were an Apostolicall Tradition M. Bilson and M. Field haue no other shift to trauerse the euidence of this place then by accusing it of some secret corruption But what was he corrupted also in his booke of Baptisme against the Donatists where he repeateth it againe Was Dionysius was Origen corrupted too who sayth The Church receaued a Tradition from the Apostles to minister Baptisme also to Infants Was this other passage of S. Augustine corrupted likewise Aug. de Bap. con Donat. l. 5â— c. 23. It is an article of faith to belieue this Baptisme to be valide Orig. in c. 3. ad Tit. teste Pamphilo in Apol. prâ— Orig. of the validity of Baptisme ministred by Heretikes The Apostles commanded nothing hereof yet the custome which was opposed herein against Cyprian is to bebelieued to proceed from their Tradition euen as many things be which the whole Church holdeth and are therfore well belieued to be commanded of the Apostles although they be not written I may then conclude with Origen He is an Heretike who professeth himself to beleiue in Christ yet belieueth otherwise of the truth of Christian fayth then the definition of Ecclesiastic all Tradition containeth 20. Notwithstanding to reproue our Aduersaries and satisfy all indifferent Readers that we fly not to the succour of Traditions for want of proofes out of holy writ I will vphold the right of our cause in euery ensuing Controuersy as I promised in my Preface by the irreprouable testimonies of Gods written word THE THIRD CONTROVERSY WHEREIN The Reall Presence is maintayned against D. Bilson and D. Sparkes CHAP. I. AS the vnspeakable riches of Gods infinite loue in no mystery of our fayth appeareth more bountâ—full then in the true and reall Fresence of Christs sacred Body conteyned in the holy Eucharist so the vnsatiable malice of our deadly enemy no where more hatefully bewrayeth it selfe then in seeking to abolish this most blessed dreadfull and admirable Sacrament For besids the Armenians Messalians Grecians and Aquarians Althons de Cast l. 9. adu haer v Eucharist Aug. de haer Epiph haer 26. whose errours
par pag. 63. Reyn. in his conf c. 2. diuis 1. 1. Cor. 3. among the Apostles deserued to heare Thou art Peter and vpon this Rocke will I build my Church worthy truly who to the people which were to be builded in the house of God might be a stone for their foundation a pillar for their stay a keye to open the gates of the kingdome of heauen M. Bilson may say as some Protestants are wont that S. Augustin reuersed these things in his booke of Retractations how beit he is so far from retracting that exposition as he there confirmeth it rather by the authority of S. Ambrose and at the length leaueth it to the Readers choise whether he will haue Peter or Christ the Rocke on which he builded his Church 9. But D. Bilson and D. Reynoldes with him alleadge out of S. Paul Another foundation can no man lay then that which is already layed which is Christ Iesus I answere another chiefe principall and independent foundation besides Christ no man can lay but an inferiour secondary or subordinate may be layed without danger of disgrace Basil in concione de paeniten to his vnmatchable priuiledge Because as S. Basil excellently teacheth God imparteth his dignityes not depriuing himself of them but enioying he bestoweth them He is the light and yet he sayth you are the light of the world he is a Priest Basil ibid. and he annoynteth Priests he is the Lambe and he sayth Behould I send you like lambes amongst the middest of woules he is a Rock and he maketh a Rocke and immediatly before resuting this Ephes 2. Apoc. 21. former obiection he sayth Though Peter be a Rocke yet he is not a Rocke as Christ is For Christ is the Rocke vnmoueable of himselfe Peter vnmoueable by Christ the Rocke 10. If you inferre that all the Apostles were thus tearmed Rockes and foundations of the Church I answer they were indeed in a certaine manner foundations all because they were all chosen to preach the Ghospell and plant the fayth in euery part of the world they were all immediatly instructed by Christ they had all most ample and vniuersal iurisdiction throughout the whole empyre of the Church In which respects Origen S. Ambrose S. Hilary S. Hierome and rest whome M. Bilson and Bils par 1. pag. 63. Reyn. c. 2. diuis 2. p. 37. Iohn 20. v. 23. Matth. 16. v. 19. Iohn 17. v. 9. Luc. 22. v. 3â— Iohn 16. v. â—3 Luc. 22. v. 32. Ephes 2. v. 20. Matt. 16. v. 18. Mar. vle v. 15. Ioan. 11. v. 17. Bern l. 2. de CoÌ„sider Pascere apud Haebreos idem nonnumquam est quod regere Psal 22. Dominus regit me in Hebraeo est Dominus pascit me M. Reynolds obiect confesse the keyes to be giuen to all the Apostles they acknowledge them al Rockes and Foundations of the Church yet as their authority was delegate S. Peterâ— ordinary as they had absolute power ouer others S. Peter ouer them so they had all the keyes but with dependency of Peter they were all foundations but Peter the first after Christ and maine foundation both to them to the whole Church with them Whereby he excelled the rest of his fellow Apostles in prehemineÌ„ce of power in preheminence of Fayth in preheminence of dignity And therfore whatsoeuer priuiledge in any of these kinds is attributed in holy Write to all the Apostles togeather with Peter the same is imparted againe to Peter alone in a more peculiar and speciall manner To them all power was graunted to remit sinnes Whose sins yee forgiue they are forgiuen them and whose yee retaine they are retained To Peter alone in more ample sort Whatsoeuer thou shalt bind on earth shal be bound in the heauens and whatsoeuer thou shalt loose in earth shal be loosed also in the heauens For them all Christ prayed that they might be constant in fayth Not for the world do I pray but for them whome thou hast giuen me for Peter alone I haue prayed for thee that thy fayth fayle not To them all our Sauiour sayd When the spirit of truth commeth he shall teach you all truth to Peter alone Confirme strengthen thy brethren in the truth the holy Ghost shall teach Of them all it is written That we are planted vpon the foundation of the Apostles and Prophets of Peter alone Thou art Peter and vpon this Rocke will I build my Church To them all it was sayd Going into the whole world preach the Ghospell to euery Creature To Peter alone Feed my sheep What sheep sayth S. Bernard the people of this or that Citty Of this or that Kingdome My sheep quoth he To whome is it not manifest that he designed not some but assigned all Nothing is excepted where nothing is distinguished 11. Feede my sheep that is feed all that are within the compasse of my fold all that may be intituled myne whether they be Apostles Bishops people or Princes vnlesse Matt. 16. v. 18. â—â— Psal 2. Mich. â— Matth. 2. Apoc. 2. perchance their Apostolicall Episcopall or Imperiall soueraignty any way exclude them from the number of my sheep By these wordes that great reward which was promised to S. Peter in the 16. of S. Matthew is heer exhibited to him and his successors by these he is installed in his Pastorall dignity by these he is created head of the Apostles and chiefe Gouernor of the militant church as the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth declare which importeth not only feed but feed by gouerning and ruling as may be seene in diuers other places of Scripture Likewise Euseb Emiss serm in Naâ—iuit S. Ioan. Euang our Blessed Redeemer gaue heere vnto S. Peter commission both to feed his Lambes to feed his sheep whereupon Eusebius Emissenus aboue a thousand yeares ago proposeth this conuincing argument He committed sayth he to S. Peter his Lambes and then his sheep because he made him not only a Pastour but the Pastour of Pastours Peter therfore feedeth the lambes and also the sheep He feedeth children and their Mothers he ruleth the people and their Prelates He is therefore Ioan. â—1 v. 15. the pastour of all because besides lambes and sheep there is nothing in the Church Hitherto Eusebius Also before this power was giuen to Peter Christ demanded of him Simon of Iohn â—ouest thou me more then these What caused the Sonne of God to exact more loue of Peter then of his fellow-Disciples Had not equall loue beene sufficient to equal care Why then doth he exact more But only because Chrys l. 2. de Sacerd. Ecclesiae praefectura he bequeathed vnto him a farre higher Dignity a more perfect charge ouer his floke the headship or primacy of the Church as S. Iohn Chrysostome by the force of this argument inuincibly proueth 12. Moreouer when our Sauiour repressed the in ordinate Luc. 22. v. 26. lust and desire of raigning in his Disciples a
haeres â—ares 1. Act. 15. Ier. c. 3. epi. ad Aug. quae est 11. inter epist August in detaining that they had vowed vnto God To vanquish the first Peere and Patron of falshood appertained to the first Peere and pillar of truth S. Peter conquered and killed Simon Magus the first Progenitour of Heretickes as S. Augustine auerreth To call and assemble Councels is the office and function of the supreme Pastour S. Peter assembled the Councell of the Apostles And notwithstanding this Councell was held in Ierusalem in the presence of S. Iames Bishop of that Citry euen in his owne Cathedral seat yet S. Peter as S. Hierome noteth first deliuered his mind and S. Iames with the rest ratified his sentence So although S. Paul were the Apostle of the Dionys l de Diui nomi c. 3. Epiph. haer â—â— Bern. l. 2. de consider Cyr. Hieros Cateches â— Cyr. Alex. l. 12. in IoaÌ„ cap. 64. Aug ser 124. de temp quaest nou vet test q. 75. Opta l. 2. cont Par. Ier. l. 1. in Iouin Chrys hom 55. in Mat. Euseb in Chronic. Aug. l. 2. ca. 1. de Baptis Reyn. c. 5. diuis 3. Gentiles and Preacher vnto nations yet S. Peter was the first by whose mouth the Gentils were called the first to whom notice was giuen of their admission vnto the Church Two euident tokens of his supremacy 17. For this cause S. Peter is tearmed The stay pillar and chiefe of Deuines by S. Dionyse The Captaine of the Disciples by Ephiphanius The only Vicar of Christ by S. Bernard The most excellent Prince of the Apostles by S. Cyril of Hierusalem The Prince and head of therest by S. Cyril of Alexandria Which title of head of the Apostles is giuen him also by S. Augustine Optatus S. Hierome S. Chrysostome and others Eusebius also maketh a great difference betweene Peter and other Bishops speaking of S. Iames he calleth him The first Bishop of the Church of Hierusalem Writing of Enodius he tearmeth him the first Bishop of the Church of Antioch Speaking of S. Peter he intituleth not him by any particuler Church but calleth him Christianorum Pontifex Primus The first Bishop of Christians Which S. Augustine confirmeth attributing to him The principality of Apostle-ship and a little before The Primacy of the Apostles is conspicuous and preeminent with excellent grace in Peter Both which passages M. Reynolds sticketh not to expound of Primacy in calling or preeminence in grace wheras S. Augustine directly writeth of his principality of power by reason of the dignity of his Sea aboue all others and aboue S. Cyprians the Primate of Affricke whome notwithstanding he equalleth with him in the Crowne of Martyrdome saying of Peter Who knoweth not his principality of Apostle-ship to be preferred before euery Bishopricke But although the grace or preeminence of Chaires be different yet one and the same is their Aug. vbi supra Reyn. loco citato glory of Martyrdome These wordes M. Reynolds who maketh M. Hart neuer speake more then he was prouided in some shew to refute and sometyme such things as he neuer dreamed cunningly cut off and wresteth that to a prerogatiue of grace to a Primacy of calling which S. Augustine auoucheth to be a priuiledge of S. Peters Sea a preeminence of his Chaire and Pontificall dignity aboue all other Bishops and Primates too Aug. in Psal 130. 18. Secondly S. Augustine affirmeth S. Paul the chief to haue excelled Peter in prerogatiues of grace he witnesseth him to haue receaued more aboundant grace in euery Apostolical worke then the rest of the Apostles because he laboured more then they and therfore is called The a Aug. cont duaâ— ep Pela l. 3 Apostles by an De Bap. cont Don. l. 2. c. 1. excellency In so much as where he giueth to S. Peter the preeminence of b excellent grace he giueth to S. Paul the preeminence of c In Psa 130. Ieron l. 1. aduersus Iouinian Reyn. c. 5. diuis 3. fol. 179. Sap. 4. 8. Tract 1. sect 3. subd 1. most excellent grace And S. Hierome reporteth that S. Iohn excelled Peter in many gifts of grace M. Reynolds foresaw these obiections and will you heare what answere he maketh But Peter sayth he on the other side excelled Paul in Primacy for that he was chosen first and Iohn in age because he was elder Surely an excellent grace an extraordinary preheminence a principality worthy of such high and honourable titles to be before in calling and behind in working elder in yeares and yonger in merits Iudge you and your fellowes of this priuiledge as yee list they who are endued with the spirit of God will giue iudgment with the Holy Ghost Old age is venerable not prolonged not lengthened with the number of yeares for the vnderstanding of man are the gray haires the ripenesse of yeares is life vndefiled 19. Other Protestants more sincere although as saucy as Reynoldes rather reprehend the Fathers for their vnfitting speaches then make of their words such impertinent constructions For as we read in the Protestants Apology The Centurists reproue a Cent. 4. col 554. col 1074 Arnobius for calling S. Peter the Bishop of Bishops b Cent. 4. Col. 556 Optatus for intituling him The head of the Apostles They write of c Centu. 3. col 84. Tertullian he did erroneously thinke the keyes to be committed to Peter alone and the Church to be builded on him The like errour they reprehend in S. d Col 84. Cyprian e Centur. 3. Col. 85. Origen f Cent. 4. Col. 1215. Hierome g Cent. 4. Col. 555. Hilary h Cent. 4. Col. 558. Fulke in his Retentiue pag. 248. Nazianzen Fulke chargeth Optatus with absurdity for saying of Peter He deserued to be preferred before all the Apostles and he alone receaued the keyes of the kingdom of heauen to be communicated to the rest And speaking in the same place of Leo and Gregory Bishops of Rome he sayth Gregory liued about the yeare of our Lord 590. Leo 440. Tract 1. sect 3. subdiu 10. Calu. Musâ—ulns alledged by Whitgift in his Defence p. 173. 66. VVhitgift ibid. pag. Couel in his Exa against the Plea of the Innocent â—eroÌ„ â— 1. in Iouin Bils 1. par p. 62. 63. Reyn. cap. 2. diuis 1. pag 27. Rem c. 3. diuis 1. fol. 95. Bils part 1 pag. 63. 66. 67. The mistery of iniquity hauing wrought in that seate neere fiue or six hundred yeares before them and then greatly increased they were so deceaued with long continuance of errour that they thought the dignity of Peter was much more ouer the rest of his fellow Apostles then the holy Scriptures of God doe allow But if this errour of the Roman Papacy and Peters Supremacy began neere fiue or six hundred yeares before Leo and Gregory it began according to M. Fulke in the Primitiue Church it began in the
hier cap. 4. Concil Agâ—â—hens can 14. Aug. ser 19. de Sanctis Optatus lib. cont Parm. Peter Mart. in his com places in English pag. 227. Cartwrig in his 2. reply p. 264. Centurist Centur. 4. col 409. Centur. 3. cap. 4. colum 83. Greg. Nazi in ep 8. ad Simplician Fulke in his reioynder to Bristowes reply p. 28. Calu. in Haeb. c. 7. v. 9. pag. 9. 4. in tract theolog pag. 389. Neither M. Higgons nor any Catholike writer euer maintained any such intention of helping all The Patriarches Prophets and Martyrs are remembred and not desired to be holpen the damned who dye in mortall sin are neither holpen nor remeÌ„bred as you may often read in S. Augustine and generally in all the rest howbeit you guilfully misconstrue some of their sayings to be meant of the mitigation of their paines But there are some of a middle sort who depart this life neither deadlywounded nor perfectly recouered of the infirmityes of sinne these only they intended to relieue as M. Higgons proueth and you without iugling should haue laboured to disproue 15. Your answeres to his former two differences are as full fraught with vntruth as this with fraudulency and deceit For you reply to the first We haue Altars in the same sort the Fathers had c. To the second We admit the Eucharist to be rightly named a Sacrifice Both cunning escheats You haue spirituall Altars only they had corporall and externall By nature common stones by blessing Holy and immaculate S. Gregory Nissen On which we Sacrifice vnto one God which were consecrated with Chrisme and the signe of the Crosse S. Augustine S. Dionyse and the Councell of Agatho Which were seats and receptacles of the body bloud of Christ Optatus Sayings disliked by Peter Martyr M. Cartwright and the Centurists who also affirme That the Altars erected within the first 400. yeares after Christ from Iewish obseruation crept into the Church 16. Secondly they had true and proper Sacrifices vnbloudy victimes propitiatory Hosts as I haue largely demonstrated in the Controuersy of the Masse They had A Sacrifice offered to God the Father wherin the Priest supplyeth as S. Cyprian according to the Centurists superstitiously writeth the roome of Christ. They had a Sacrifice The name whereof as M. Fulke affirmeth they tooke of Iewes and Gentils and not from Scripture They as Caluin sayth forged a Sacrifice in the Lords supper without his Commandment and so adulterated the supper with adding of Sacrifice And in another treatise The ancients quoth he are not to be excused for it is apparent they haue heerein swarued from the pure and proper institution of Christ. 17. Now M. Field haue you I pray such Altars such Sacrifices as these Such Altars as Crept into your Church from the Iewish custome Such Sacrifices as were forged without our Lords Commandment Such as adulterated his supper Such as swarued from the pure and proper institution of Christ If you haue let your hart abhorre these villanous inuectlues pronounced against them by the principal Captaines of your sect If not let your Pen retract your former asseueratioÌ„ Let it disclaime from the Altars and Sacrifices of the Fathers and be content to haue no society with them in these as your men account Superstitious abuses 18. In fine the chiefe Ring-leaders of the Protestants Centu. loc citat profession do not only reiect the Altars condemne the Sacrifices but they controle also the very manner of prayer the Fathers vsed for the Dead Therefore they practised some other kind then those foure which M. Calu. l. 3. Inst c. 5. §. 10. Bulling Decad. 4. serm 10. Field his consortes allow Caluin sayth About one thousand three hundred years ago it was receaued as a coÌ„mon custom to vse Prayers for the dead c. But they were all I confesse beguiled with errour Bullinger writeth I know â—he Ancients prayed for the dead I know the excellent Doctour S. Augustine the eloquent S. Chrysostome and many other old and renowned men what they haue left written of this matter I know the Fathers affirme prayer for the dead to be a TraditioÌ„ of the Apostls And S. Augustine Aug. ser 32. de verb. Aposto Centu. 3. c. 5. col 138. Osiand Cent. 3. l. 1. c. 5. p. 10 Hosp in hist Sacr. pag. 167. Spark p. 371. 372. Fulke in c. 10. 1. ep ad Cor. sect 8. prope finem Fulke in his Confutation of Purgatory pag. 262. writeth It is obserued in the vniuersal Church that Sacrifice be offered for the dead I know Aerius was condemned because he disauowed these Prayers But I aske whether the Fathers did well heerin or no The Centurists and Osiander blame Tertullian because he approued Oblations for the Dead and Anniuersary-prayers in their Obite-dayes Hospinian affirmeth of S. Cyril He sayd indeed according to the preuailing custome of his tyme that the Sacrifice of the Altar is a great help to soules Of S. Augustine D. Sparkes He was both greatly carryed by the sway and opinions of the multitude in determining the auaylablenes of prayers for the dead Whereupon in the very next page he sayth I may lawfully discent from him in that case M. Fulke auerreth Prayer for the dead was the drosse of Augustine and Chrysostome Tertullian sayth he S. Cyprian S. Augustine S. Hierome and a great many more do witnesse That Sacrifice for the dead is the Tradition of the Apostles 19. Another where he sayth But of memories of the Dead and prayers for the dead also we will not striue but that they were vsed before the tyme of Bede Ephrem Ambrose but without warrant of Gods word or authorityes of Scripture Indeed Is this the cause you reproue a custome so general supported by the greatest Pillers both of the Greeke Latine Church because they want the testimonyes of holy Writ for such is your common excuse repeated in another place We must not belieue Chrysostome without Scripture affirming that mention of the dead in the celebration of the Lords supper was ordained by the Apostles Would not a man thinke this Ghospeller meant to imbrace S. Chrysostome and admit those ancient Writers if they countenanced their assertions with the authority of the Ghospell Would not a man thinke he would then submit his iudgement vnto theirs No other sense I wis can be picked from his wordes notwithstanding farre other is his meaning this is a veile to couer his shame a disguised glosse of speach to pretend the awe and reuerence of Gods word when as neither God nor man neither humane writing nor heauenly Oracles doth he regard vnles they sound very tuneable to his straine Which that you may not condemne as a forgery deuised by me read the sayings of these Fathers and confront with them his answeres 20. S. Augustine first proueth that prayer for the dead disagreeth not from Scripture Not from that of S. Paul We ought all to be summoned before the tribunall
these three meanes is Aug. l. 2. in Iulian c. 8. imparted vnto vs. First by the lauer of regeneration in which all sinnes are remitted Then by wrastling with vices from whose guilt we are absolued Thirdly when our prayer is heard by which we say forgiue vs our trespasses Finally S. Iames Do you see that Iac. 2. v. 24. by workes a man is iustifyed and not by fayth only which as I haue declared aboue cannot be vnderstood of outward Gen. 15. v. c. Rom. 4. v. 9. but of inward iustification before the face of God of that wherin Fayth doth iustify yet not only not alone Of that wherein Abraham was iustifyed when it is sayd of him Abraham beeleued and it was reputed to him to iustice the chiefe place which D. Whitaker M. Abbot and their confederacy so often alleadge for their true iustifying and internall VVhitak l. 8. aduers Duraeum Abbot in his defence c. 4. VVhitak in his preface to the reprehens p. 4. Cent. 2. c. 4. Colum. 71. Sciendum est esse eam adulterinaÌ„ Fayth In so much as many of the Lutheran and Zuinglian Protestants either traduce that saying of the Apostle or discard the whole Epistle out of the Canon of holy Scripture by reason he disputeth heere so mightily against them For this moued Luther to account it no better then an Epistle of straw in comparison of the Epistles of Peter and Paul as Whitaker after impudent denyalls was constrayned to confesse by finding an old edition wherein Luther disgorged that blasphemous paralell that poysoned speach which his whelps the Magdeburgian Centurists licking vp after him cast forth in this manner It is to be vnderstood that that is a bastard or an adulterous Epistle Among other reasons they alleage this Because against Paul and against all Scriptures the epistle of Iames ascribeth Iustice to works and peruerteth as it were of set purpose that which Paul argueth out of Genesis that Abraham was iustifyed by only fayth without workes and auoucheth that Abraham obtayned iustice by workes Rom. 4. Gen. 15. Cent. 2. c. 4. Colum 71. Cent. 1. c. 4. Colum 54. Pomeran ad Rom c. 8 Musculus in locis coÌ„mun c. de iustific num 5. p. 271. Vitus Theod. in annot in nouum Testam p. vltim Illiricus in praf Iac. Rom. 4. And in the first Century The Epistle say they of Iames swarueth not a little from the Analogy of the Apostolicall doctrine whereas it attributeth iustification not to only Fayth but to workes and calleth the Law a Law of liberty 4. Pomeran another Lutheran of singular fame among them accuseth S. Iames of no lesse then three notorious faults heerin First of making a wicked argument Secondly of concluding ridiculously Thirdly of cyting Scripture against Scripture Wolfgangus Musculus also a famous Zuinglian rebuketh S. Iames That he alleadgeth the example of Abraham nothing to the purpose c. He confoundeth the true and properly Christian Fayth which the Apostle euer preacheth with that which is common to Iewes and Christians Turkes and Diuells c. and setteth downe his sentence so different from the Apostolicall doctrine The like is affirmed by Vitus Theodorus once preacher of Norimberge and by Illyricus a great Sholler of Luther who ioyne with vs against their owne sect-mates the Caluinists and all English Protestants in these two poynts First that S. Iames cannot be expounded of fayth outwardly professed but of the inward Christian fayth Secondly that Fayth alone doth not iustify according S. Iames but workes also in the same sense as S. Paul attributeth iustification to Fayth Therfore Luther boldly confesseth a contradiction betweene them which cannot be Luth. in collo conutualib latin tom 2. de libris noui Test. Idem in c. 22. Genes reconciled Many saith he haue taken great paines in the epistle of Iames to make it accord with Paul as Philip endeauoureth in his Apology but not with good successe for they are contrary faith doth iustify faith doth not iustify c. In another place he hath these wordes Abraham was iust by fayth before he is knowen such an one by God Therfore Iames doth naughtily conclude that now at the length he is iustified after this obedience for by works as by fruits faith and iustice is known but it followeth not vt Iacobus delirat as Iames dotingly affirmeth Therfore the fruites do iustify From whence we also gather that the spirit of our English Reformers is different from the spirit of Lutherans from the spirit of Zuinglians and so one of them a lying spirit in a capitall point in receauing the epistle of S. Iames for Canonicall and conteyning the true doctrine of the Apostles which they contemnâ— as apocriphall and varying from the Apostolicall doctrine in a substantiall article of fayth 5. But these things I leaue and come backe againe to my former discourse After the example of Abraham he confirmeth it with another of Rahab saying Also Rahab the harlot was not she iustified by workes receauing the Messengers Rom. 4. putting them out another way And then he coÌ„cludeth for euen as the body without spirit is dead so also fayth without good works is dead From which words these consequences may be manifestly drawn First as the body is a true body depriued of the spirit of life so fayth may be true fayth bereft of the life of Charity although dead fruitles without vigour force or actiuity to iustify as the body is dead without Iac. c. 2. v. 25. the soule SecoÌ„dly the spirit is not any outward effect only or sign of life but the true inward forme which giueth life to the body no more are works the effects only as Whitaker Ibidem v. 26. calleth the manifestations of righteousnes but the true causes also therof They do as Hugo commenteth vpon that passage by the works the fayth was consumate perfect Faytlr declare it augment and consumate it Yea they giue it the life VVhitak in his answere to M. Camp 8. reason Huge in illum loâ—uÌ„ Iac. c. 2. v. 22. efficacy both of the first and second iustification for if we vnderstand by workes the spring or fountaine from whence liuely workes proceed whch is Charity they formally impart to Faith the first life efficacy of Iustice If other actions operations which flow from Charity they meritoriously attribute the second life of iustification which is the augmentation perfection and full accomplishment of the former S. Ambrose interpreteth them of the fountaine and first life explicating those words of the Apocalyps I know thy workes that thou hast the name that thou liuest thou art dead He hath the name that he liued that Ambr. in c. 3. Apo. is the name of a Christian but he was dead because he had not the works of fayth which is Charity c. as the body is dead without the soule so also if all good things we seem to haue they are
themselues haue also arriued The third is perpetually without intermission withall the forces and powers of our soule to be actually carryed away with the supernaturall streames of loue This only is proper to the Saints in heauen and not axacted by God of any mortall creature besieged with the infirmityes of flesh and bloud in respect of this our iustice on earth yea the iustice and perfection of S. Paul is tearmed vnperfect it is an image or shaddow of vertues it may be sometymes touched with the spots of vncleanes and therfore of this Philip. 3. v. 12. 1. Ioan. 1. v. 5. only the Apostle auouched Not that now I haue receaued or now am perfect yet in regard of the former two degrees he arriued to perfection and was already perfect euen by the phrase of holy Scripture which speaking of the first degree sayth He that keepeth his word in him in very deed the Charity of God is perfected Of the second it is also written If Matth. 19. v. 21. thou wilt be perfect go sell the things that thou hast and come and follow me By these degrees therefore of perfection all the obiections may be easily warded which our aduersaryes bring either out of Scriptures or Fathers as when they affirme our Iustice to be imperfect defiled with the touch of impurity they speake of the first degree soyled with the dust of wordly cares and too often distayned with veniall defaults When they exhort vs to greater perfection that is not to the common of all the iust but to that singuler of the mortifyed and feruent persons finally when they teach that we can neuer be perfect in this life it is true in the last acceptation of the word according to the third degree heer specifyed Which triple diuision of perfection keepeth the aduersary at such a bay as he knoweth not whither to turne him how to escape or what to mutter against it THE XXVII CONTROVERSY WHEREIN Our good workes are acquitted from the spottes of sinne against Doctour Whitaker Doctour Fulke and Doctour Abbot CHAP. I. THIS calumniation is euery where so rife and frequent amongst Protestant writers as M. Abbot in his defence c. 4. sect 44. 45. 46. VVhitak in his an swere to the â— reason of M. Camp f. 250. in the translation whereunto is added in brief marginal notes the summâ— c. Abbot spendeth many Sections to attach his owne paynes and endeauours iustly all other mens good workes wrongfully yea perniciously with the guilty stayne of sinne and M. Whitaker vndertaking the patronage and approbation of that drunken sentence of Luthers All good actions be sinnes if God be seuere in iudgement they are damnable sinnes If he be fauourable they â—e but small ones auoweth Luther sayd this and he sayd it truly for in euery action of a man though neuer so excellent there is some fault which may wholy marre the action and make it odious to God if that which is done be weighed in the ballance of diuine iustice 2. But if Luther sayd truly then as Duraeus most pithily argueth against M. Whitaker the Apostle S. Paul sayd not truly If thou take a wife thou sinnest not theÌ„ S. Peter sayd not truly Doing these things you shall not sinne at any time VVhitak ibid. fol. 251. 1. Cor. 7. v. 28. 2. 2. Pet. 1. vers 10. 1. Ioan. 3. v. 8. 1 Ioan. â— v. 9. 1. Cor. 3. v. â—1 Matth. 6. v. 22. Luc. 11. v. 36. August l. 2. qq Euang c. 15. Maldon in c. 11. Luc. Matth. 5. v. 17. S. Iohn sayd not truly For this appeared the sonne of God that he might dissolue the workes of the Diuell If there be no worke which is not diuellish and sinnefull he sayd not truly Euery one that is borne of God committeth not sinne Neyther did S. Paul wel to compare good workes to siluer gould and pretious stones nor did the Prophets and Apostles well to exhort vs to good workes Christ did not well as Cardinall Bellarmin prosecuteth the argumeÌ„t saying If the eye be simple thy whole body shal be lightsome and If then thy whole body be lightsome hauing no part of darknes it shal be lightsome wholy and as a bright candle it shall lighten thee Where by the eye S. Augustine and others vnderstand the intention of maÌ„ By the whole body Maldonate expoundeth all his facultyes by the whole absolutely of which it is also sayd the whole shal be lightsome he interpreteth all his human actions which proceed froÌ„ the powers faculties of the soule All these sayth Christ flowing from the iust and leuelled by a right intention to a good end and obiect are so bright as they inlighten the whole man so pure and vnspotted as they haue no part of darknes no blemish of sinne to destaine them For which cause he calleth them in another place light So let your light shine before men c. Matth. 5. v. 17. 3. Lastly if Luther sayd truely God himselfe sayd not truly writing of Iob In all these things Iob sinned not with his lips neyther spake he any foolish thing against God And in the next Chapter he calleth him A right man fearing God Iob. c. 1. v. 22. Iob. 2. v. 3. departing from euill and retaining innocency Whereby it is euident that Iob in all his troubles committed no sinne neyther in thought word nor deed not in word because he sinned not with his lips not in deed because he departed from euill not in thought because he still retayned innocency in his hart And if we follow the Hebrew Text all this may be gathered out of the former words of the first Chapter For the Hebrew addeth not with his lips but without restriction absolutely readeth Iob sinned not or as our Protestants translate In all this did not Iob sinne Which Origen and the Grecians according to Pineda reférre to his Origen in his commeÌ„tary vpon Iob. Pineda in â—um loc Nihil peccauit Iob coram Domino Psal 16. v. 3. Psal 7. v. 9. 1. Tim. â— v. 17. 18. Matt. 5. v. 17. cogitations to wit that he entertayned no euill thought or cogitation against God but iudged wel of his goodnes and the 70. Interpreters subscribe hereunto who read in all these things which hapned vnto him Ioâ— sinned not at all in the sight of our Lord. The like King Dauid affirmed of himselfe Thou o Lord hast tryed me in fire and there was no iniquity found in me Therefore albeit he otherwise offended yet at that tyme he was cleane from sinne as also when he sayd Iudge me o Lord according to my iustice and according to my innocency Moreouer some workes of the iust are pronounced by the holy Ghost to be good God giueth vs all things abundantly to enioy to do well to become rich in good workes That they may see your good workes and glorify your Father which is in heauen And yet they could not be good nor commendable in