supreme and generall of which we now speake should be able to compose all questionable matters The Scripture cannot determine this important point on our beliefe Whether the Ghospell of S. Iohn the Epistles of S. Paul or any other volume of holy Writ be the Canon of Scripture or no. If in these weightiest causes it is needfull to recurre to another Tribunall in matters of lesse moment wholy as needfull 9. The Iudge of Controuersyes ought to be so cleare and facile as all both learned and vnlearned might haue accesse vnto it easily vnderstand it the Scriptures are hard darke hidden Hidden not only to the illiterate Aug l 12. Confess c 14. Ambroseepist 44. and vulgar sort but to the great and deepest Clarkes Hidden to S. August who crieth out O the wonderfull depth of thy speaches c. O the wonderfull depth HiddeÌ„ to S. Ambrose calling it A sea contayning most profound senses the depth of Propheticall riddles Hidden to Clemens Alexandrinus to which Clemens Alex l. 6. strom Psal 13. Orig. hom 11. in Exo. Iraen l. 2. cap 47. Russiaus l. 11. List c. 9. Apoc. 5. v. â—â— Ezeeh. 2. v. 9. 2. Petâ—â—â—â—t v. 16. he elegantly applieth those words of the psaâ—me Darke is the water in the clouds of the ayre Hidden to Origen to Irenaus to S. Basill to S. Gregory Nazianzen who being both rarely accomplished in al humane literature after 13. yeares study heerin would not aduenture as Russinus testiâ—yeth to interpret the same but according to the rule and vniforme consent of their forefathers They knew it was that hidden and concealed booke which S. Iohn describeth to be clasped with seauen seales which Ezechiel tearmeth the enrolled volume written within and without They knew S. Peter auouched certayne thinges hard to vnderstand in the Epistles of S. Paul which the vnlearned deprane as other Scriptures to their owne perdition If certayne things in his Epistles how many in other bookes How many in the whole Scripture Notwithstanding our illuminated Adâ—ersaries VVhitak cont l. q. 3. cap. 3. Aug. l. 2. de doctrin Christ c. 6. epist â—â—9 de side oper c. 15. 16. Ambrâ—s epist 44. Hier. ep Vincent Liriâ—â— c. 2. to whome the holy Ghost hath disclosed all his heauenly secrets find no such difficulty no prouerbe in it Yet to smooth the Fathers speaches they answere That the mysteries therein treated are darke and obscure the discourse easy the text cleare the sentence plaine But S. Augustine as deeply enlightned as any of them affirmeth The stile manner of enduing to be hard the discourse places hard The sentences saith S. Ambrose hard The text sayth S. Hierome hath a shell to be broken before we can tast the sweetnes of the kernell The Hebrew phrase hard the Tropes and figures hard Hard and difficult by reason of sundry and manisold senses it begetteth For which cause alone Vincentius Lirinensis necessarily requireth some other Iudge demaunding in his Golden Treatise against the prophane nouelties of Heresies why to the Canon of Scripture which is perfect and of it selfe sufficient inough for all thinges it behoueth to adde the authority and explication of the Church Because sayth he all take not holy Scripture by reason of her depth in one and the self same sense but her speaches some interprete one way some another In so much as there may seeme to be puked out as many senses as men For Nonatus doth expound one way and Sabellius another way otherwise Donatus otherwise Arâ—â—s Eunomius Macedonius otherwise Photinus Apollinaris c. Therefore very necessary it is for Tertul. in praescript the manifold turnings and by-wayes of errours that the line of Propheticall and Apostolicall interpretation be leuelled according to the square of Ecclesiastic all and Catholike sense or vnderstanding Because Tertullian sayth The sense adulterated is a like perilous as the stile corrupted Yea much more perilous in that it may be more easily wrested more variously turned more hardly espyed But to proceed 10. The Iudge of Controuersyes ought so to determine and deliuer his mind in all ambiguous cases as the partyes in strife may euidently know when they heare his censure whether they be cast or quit condemned or assoyled in respect of his verdict But neither Scripture or the holy Ghost as he speaketh by Scripture is euer able to pronounce such sentence Or if it can as Gretser a famous Grets act colloq Ratisbon sess 2. fol. 110. writer of the Society of Iesus pithily vrged in the coÌ„ference at Ratisbone let it now speake and pronounce vs guilty Heere sayth he we Catholikes and Protestants both appeale to the high Tribunall of Scripture heere we stand in the sight of the sacred Bible in the presence of the holy Ghost If he be Iudge as he precisely speaketh by Scripture alone let it giue sentence let it say Thou Iames Gretser are cast in thy cause Thou * This was the name of the Heretike Respondent Hailbronner hast gotten the victory And I will presently yield vnto you But if it cannot execute this iudiciall act if by reading hearing or perusing his sentence we cannot perceaue whome he condemneth how can it challenge the high prerogaâ—iue and doome of Iudgment Which argument he confirmed with another a like inuincible as the former For wheras Grets in Act colloq Ratisbon sâ—ss to sol 120. Protestants mantaine that the voice of God as vttered in Scripture giueth plaine sentence of condemnation against heresyes and errours thus he disputeth on the contrary side No guilty persons repaire to that Iudge by whome they are euidently sufficiently condemned But all Heretikes are guilty persons yet boldly appeale to the sentence of holy Scripture Therefore the Scripture 〈◊〉 that Iudge by whom they are euidently sufficiently 〈◊〉 What reply could Hunnine the Aug. l. 2. cont Max. Aug. orat in ps 10. Mat. 15. v. 11. Responâ—â—â—â— make to this Not any Vnlesse which S. Augustine obiected against Maximinus the Arian By talking much and nothing to the purpose he might be counted able to answere who was not able to hold his 〈◊〉 11. In sine the Scripture though in it selfe most holy yetby reason of her sublimity depth and variety of senses hath bin partly through the weaknes partly through the malice pride and presumption of men the roote of strifes the spring of debates the occasion of many detestable and blasphemous errours rather then the stay attonement or subuersion of them Wherupon S. Augustine compareth Scripture to a cloud which often tymes out of the same words raineth showres of snares to the wicked showres of fortillty fruitfulites in the Lust. As he exemplifieth in that sentence of S. Mattheu which our ProtestaÌ„ts abuse to the liberty of their diet and breach of Ecclesiasticall fast Not that which entreth the mouth defileth a man but that which proceedeth out of the mouth The Sinneâ— sayth he heareth this and he
stirreth vp his appâ—â—â—â— to rauenous gluttony the Iust man heareth this and he is sensed from * Note that Catbolikes abstaine not from meat of any superstition as the Iewes Manichees but for the chastisment of concupisâ—â—ce or exercise of vertue Aug. hom 8. tract 18. in Ioan. the superstition of discerning 〈◊〉 And in another place S. Augustine writeth Neither haue heresies or certaine doctrines 〈◊〉 the mind strong from other hâ—â—d then from good Scriptures not well vnderstood To specifie some particulers 12. a Aug. contra aduers lig et Prophet l. 1. 2. c. 4. Ioan 10. Marcian despised Moyses the Prophets their liues and writings what pretended he Scripture How many soeuer haue come before me are theeues and robbers The b Guido dâ— error ib a Armen Ephes 4. ver 11. Armenians taught we should all rise in the day of Iudgment in the state of mankind and that the femal sexe of women should be wholy extinct What ground had they Scripture Vntill we all meete in a perfect man What was cited by the c Iraen l. 2. cap. 14. Tertul. lib. de anima cap 35. Matth. 5. Carpocratians contending the soule of man to be vnited to the body to perpetrate sinne and not to be diuorced from it vntill it achieue all kind of wickednes Scripture Thou shalt not depart from thence vntill thou defray the last farthing The d Aug. tract 34. in Ioan. Ioan. 8. Manichees affirmed our Sauiour Christ to be this materiall sinne which compasseth the earth and affoardeth light to our corporall eyes What colour had they Scripture I am the light of the world By Scripture the e Alphonsus de Castr. 110 aduer haer verbo Occidere Exod. 20. Waldenses taught that no maÌ„ could be put to death no not by the lawfull authoritie of a Iudge Thou shall not kill By Scripture the f August tract 53. in Ioan. Ioan. 12. v. 25. Mat. 16. v. 25 Luth. con Art Louanien Thes 27. l. de Caena dom To. 2 Ger. fol. 17. 4. VVhitak in his answere to Campians 8. reason pag. 259. Vincent Lyr. c. 35. Genna in catalogo Eccl. Scri. Circumcellians held that euery Christian might not only murther his fellow but lay violent hands also on himself He that hateth his soule in this life preserueth it to euerlasting life And not to be ouer tedions in a matter perspicuous by Scripture Luther excommunicateth all Sacramentaries as arrant Heretikes and already damned to the pit of hell By the same Scripture our Protestants make both Lutherans and Sacramentaries faithfull Christians and if they once beleeue sure of saluation What hath Scripture bene in this sort the origine of these foule Contradictions horrible Blasphemies and a thousand more and yet must it be the soueraigne and only meanes to end and suppresse them When they who are silenced by it make greatest shew and ostentation of it When you shall see sayth Vincentius Heretikes so abound with Scripture as they fly through all the volumes of the holy Law through Moyses the bookes of the Kings the Psalmes and Prophets c. Read the workes of Paulus Samosatenus Priscillian Eunomius c. You shall not find a page which is not coloured painted with the sentences of old and new Testament Nestorius to support his priuat heresy gloried as Gennadius reporteth in the euideÌ„ce of threescore testimonies which he produced 13. Arius likewise boasted of the patronage of Scripture yea of the collation of places our Sectaries chiesest refuge And when the Prelates of the first Councell of Nice proued the Essentiall Equality of the Sonne of God with his Father which he denied out of those words of S. Iohn I and my Father am all one he answered They were all one in the vnity of wlll and affection not in the vnity Io. ca. 10 vers 30. of nature and essence which by Conference of places he bolstered in this manner Christ prayed for his disciples Ioh. 17. v. 21. that they might be one with him as he and his Father were one But he demaunded not neither was it possible for them to be one in substance with God the Father Therfore the Sonne himself was not the same in substance but only in will loue and obedience as he desired his Disciples to be In so much as the Fathers could neuer haue vanquished that wicked heresie if they had not beaten it downe by the authority of the Church more then by testimony of Scripture as appeareth by S. Athanasius a chiefe Atha ep decres con Arian haer impugner of that impious heresy 14. Yet because our new Ghospellers build the tower of their Babell will climbe to the knowledge of all heauenly truth by this collation of places and diligent recourse to the originall fountaines let them tell me when the Reader doubteth of any particular passage of Scripture how the Collatour knoweth by what other sentence that ought to be interpreted The darke and obscure places as Whitaker and Reynolds instruct vs are to VVhitak contro 1. q. 5. ca. 23. Rein. c. 1. diuis 2. p. 60. be lightned by the plaine and perspicuous Graunt it be so How shall I be certaine whether the hard place I doubt of ought to be explained by the cleare and euident text I choose to that purpose or by some other What certaine rule set you downe I may not erre in my choyce Eutiches doubted of the meaning of those words Verbum caro factum The word was made flesh which you suppose I Ioan. 1. v. 14. See Suarez in 3 p. d. 7. ses 2. fol. 132. Ioan 2. v. 9. 1. 10. 3. v. 9. Aug l. de haer ad Quoduult haer 82. doubt not a point requisite to be beleeued And by reason of the propinquity and alliance of speach he expounded them by those of S. Iohn Aquam vinum factum The water was made wine and fell into his detestable blasphemie that the Deity of God was changed into the flesh of man as the water was turned and conuerted into wine Iouinian doubted of the intelligence of an hard saying he read in the first epistle of S. Iohn to wit He that is borne of God doth not sinne Where by the connexion of the text by the conference of other places he framed this desperate and hatefull exposition That a Christian once regenerated and purified by the water of Baptisme cannot after receaue any tainture of sin or offend God any more althogh he would neuer so faine A thousand such errours in matters of importance necessary to saluation haue enemies sucked out of the cleare brooks of holy writ by the deceauable search weighing of places 15. I might vrge That the sentences which are plaine and open to some seeme darke and obscure to others What text more cleare then that of S. Matthew Mat. 26 Mark 14. Luc. â—2 1. Cor. 11. This is my Body repeated againe by S. Marke recorded by
as they ought to do which ignorance of theirs partly proceedeth from the weaknes of our Vnderstanding partly from the depth and sublimity of the misteryes proposed partly also from the vnsearchablenes of Gods wayes and secrecy of his vnacquainted motions of which Iob sayd If God come vnto me I shall not see him and if he depart away from me I shall not vnderstand it Wherfore Iob. 9. â—â— Field lib. 4. cap. 7. seeing No man as M. Field doth witnes proueth a thing doubtfull by that which is as much doubted of as it selfe No man can be assured of the true sense and signification of Scripture by the internal working of God in his hart which is as much to be doubted of and alike hard to be discerned as the very sense it selfe and meaning of the Scripture 23. Secondly we are counsailed Not to belieue euery 2â— Ioâ— 4. â— spirit but to proue the spirits if they be of God But if the spirits must be brought to the touch-stone of triall if they must be approued and iudged by some other well knowne vndoubted authority they are not themselues the triall and Iudge of our differences Nay suppose we were assured of the inspiration assured of the holy Ghost speaking in our harts yet that speach is inuisible that motion inuisible that iudgement inuisible it cannot heare the causes examine the arguments or pronounce any desinitiue VVhitaâ—â—â— adu Stâ—pl l. 2. â— 6. sentence at all by which the contentious may be silenced the innocent acquited the guilty condemned The testimony of the spirit sayth Whitaker being priuate and secret is vnfit to teach or refell others if vnfit to teach vnfit to refell then wholy vnfit wholy vnable to cleare doubts decide Controuersyes or end the quarrells of the paâ—tyes in strife 24. Thirdly The rule and guide of our beliefe ought to haue some neere affinity and connexion with that which it guideth The measure as the Philosophers teach must be alwayes proportionable to the thing measured But the inward inspiration hath no such affinity and proportion with our Catholike fayth because that is secret this publique that particuler this vniuersall that meerly interiour and working only in the hart this exteriour Hooker of Ecclesi Policy lib. 1. sect 14. lib. 2. sect 8. lib. 3. sect 8. pag. 149. 147. lib. 2. sect 7 pag. 116. VVhitak aduers Staplet lib. 2. c. 4. pag. 330. p. 29â— ZaÌ„cb in his confess cap. 1. Brent in prolegom Kemnit in exam Conc. Tri. Aug. l. con ep FuxdaÌ„ c. 5 de vtil cre â—en c. 14. also and professed by the word of mouth In so much as that cannot possibly be a competent rule or proportionable measure to mete or square out the misteryes of our sayth Fourthly M. Hooker a Protestant of no smal account constaÌ„tly auoucheth with whoÌ„ M. Whitak other sectaryes heerin agree that the outward letter sealed with the inward witnesse of the spirit is not a sufficient warrant for euery particuler man to iudg and approue the Scripture to be Canonicall the ghospel itself to be the ghospell of Christ but the authority of gods Church as he acknowledgeth is necessarily required therunto Therefore neither are they sufficient to iudge of the sense or meaning of the Scripture for that saith S. Augustin which we obey and belieue testifying this book to be the Ghospell the same must we belieue witnessing this to be the sense of the Ghospel because it were no lesse then madnes to repaire to the Catholike Church for the approbation of Gods word run to her rebells for the sense of his word to her publick censure for that their priuat iudgment for this yea a meer madnes to thinke that euery Sectary should be indued with a diuine spirit to interpret holy writ and that the whole Church of Christ all her pastours and doctors ioyntly vnited should be depriued of the same 25. Fyfthly The ordinary way by which God instructeth vs in matters of belief is by publik preaching Fayth saith S. Paul is by hearing it is to be receaued from the lipps of the preists from the mouth of Saints Ad Rom. 10. vers 17. Malae 2 Luc. 1. Ad Ephes 4. from the pastors and teachers whome Christ hath appoynted in his Church and not from priuate reading of Scripture ioyned with the secret inspiration For that noble man of Aethiopia the Eunuch disigeÌ„tly perused the oracles of God and wanted not without doubt the inward operation of the holy Ghost being so religious as he had bin on pilgrimage at Hierusalem to adore and Act. 8. v. 30. 3â— so deuout as he read the Scriptures riding in his chariot yet when S. Philip asked him Trowest thou that thou vnderstandest the things that thou readest he said And how can I vnlesse some man shew me Therfore besides the outward reading inward working a publike interpreter and expoundeâ— is necessary for the true vnderstanding of holy writ 26. Sixthly The standing to the Iudgment of the hidden Spirit is the very roote of dissention and fountaine of discord in the vain chalengers and boasters therof it affoardeth euery sectary his priuate weights his particuler forge to coyne and allow what doctrine he pleaseth it licenseth the members to controle their heads the schollers to contradict and chang their masters Tertul. de praescript cap. 420 principles which Tertullian reproueth in the Heretiks of his dayes saying That hath bin lawfull to the Valentinians which was lawfull for Valentinus that to the Marcionites which to Marcion of their own accord to alter and innouate their belief Of their owne accord he sayth because the teaching of the holy Ghost is vniforme and the same he could not be author of such chops and changes of such schismes diuisions And yet they al pretended as our Ghospellers August tract 4â— in Ioanâ— Laâ—â—h ep ad Antwerp tom 2. Germ. Ieâ— fol. 10â— do his heauenly illumination There are innumerable sayth S. Augustine who do not only boast that they are Videntes or Prophets but will seeme to be illuminated or enlightned by Christ but are Heretikes And Luther the ring-leader of Protestants conformably writeth There is no Asse in this tyme so soâ—rish and blockish but will haue the dreames of his owne head and his opinion accepted for the instinct of the Holy Ghost and himselfe esteemed as a Prophet Whence it commeth as he immediatly before complayneth That there be as many sects Osiand in confut Script Melancth contra ipsum edit l. cont Nicticor Aug. ep 222. ad CoÌ„sent and Religions among vs as there be men That such variances arise betweene the professours of the same Religion as Osiander a Protestant telleth vs That among the Confessionists only there were twenty different opinions concerning the formall cause of iustification and that euery one is affirmed to be deduced and proued out of the word of God by the holy Ghost surely as they imagined secretly
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
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
throne of blisse Surely by the euidence themselues do giue they shall then be discarded the fellowship of his glory who admit not God is honoured Christ renowned by prayer to Saints heere the participation of his graces They cannot but thinke it a more daungerous incroachement to possesse with him the inheritance of his crowne then to execute vnder him the office of mediation But we who hope for the greater may well professe and acknowledge the meaner especially wheras Almighty God is no lesse but much more honoured therby for that his friends are honoured whome he chiefly esteemeth Christ more renowned because many noble Personages sue vnto him in our behalfe we benefited the more in that such innumerable Patrons sollicit our cause Neyther can our affiance in God herein be diminished but our humility nourished in so much as reputing our selues vnworthy Luc. 7. 3. â— 2. Corinth 1. 11. to approach we send with the Centurion our friendes to Christ Our gratefulnesse redoubled in that which Saint Paul requested of the Corinthians By many mens persons thanks for the gift which is in vs may be giuen by many Our confidence and trust more assured for that we come accompanyed with sundry suiters so charitable as they are willing so mighty as they are able so beloued of the highest as they cannot be denyed whatsoeuer is behoofull for vs to be obtayned 27. Wherfore seeing no iniury to God no preiudice to Christ no want of knowledge will or ability in Saints can hinder them from making intercession for vs seeing there be reasons inuincible places of Scripture irreprouable testimonyes of Fathers indefeatable to conuince it and Fathers of the first 500. years by the deposition it selfe of our Aduersaries I appeale to thee my dread and dearest Soueraigne I appeale to thy iudicious and Princely censure who with thy Royall Pen approuest King Iams in his premonition to al Christian Monarches the learned writers of these prime and purest ages whether we who hold with them vphold not the right of the Catholike fayth Whether we may not fruitfully follow what they deuoutly practised what they by Scripture strengthened what they so mightily authorized counselled and recommended vnto vs. THE FOVRTEENTH CONTROVERSY ESTABLISHETH The lawfull worship of Images Agaynst D. Bilson and D. Reynolds CHAP. I. THE chiefe seeming reasons which quayle our Sectaryes and terrify them from the worship of Images set downe Calu. lib. 1. Inst c. 11. Reyn. de Idol Rom. Eccles l. 2. Bil. 4. p. pag 557. Esa 40. Act. 17. Exod. 20. 1. Io. 5 Bil. 4. p. pag. 553. 554. by Caluin ouerflorished by M. Reynolds largly dilated by M. Bilson are these 1. Esay derideth their presumption who labour to expresse the likenesse of God saying To whom haue you resembled God or what image can you frame of him S. Paul doth no lesse speaking to the Athenians 2. God commanded in Exodus Thou shalt not make to thy selfe any grauen Image so you teacherously translate it thou shalt not fall downe worship it 3. S. Iohn in his Epistle forewarneth vs of the like 4. The Iewes and Gentils were rebuked as Idolaters for that which we desend 5. Many ancient Fathers vniformely condeÌ„ne it 6. The word Image all one with Idoll giueth euidence agaynst vs. 7. The carued wood and workes of men which we adore proclaymeth vs guilty of no lessethen Idolatry 2. This is the strong band and terrible proofes which affright all Protestants and lead them captiues to the thraldome of errour But haue patience Gentle Reader and thou shalt finde them a dumb-shew of obiections a vayne terrour of words without strength of reason without substance of truth First Esay and Saint Paul speake nothing agaynst all sorts of Pictures they only taxe their insolency who make them to represent the Diuine essence it selfe For seeing God is inuisible incomprehensible without members great without colours fayre without parts immeasurable no lineaments of body no lustre of Art no proportion of shape can Aug. de fide Symbolo c. 7. Câ—l l. 1. c. 11. Rei l. 2. â—â— Ido Rom. Ec. c. 2. pa. 351. 352. Daniel 3. Apoc. 5. Tert. l. 9â— Pudici fashion or describe him To this end as S. Augustine explayneth we neuer make or allow any Picture of God or Angel Agaynst this the many learned writers speake whome Caluin M. Reynolds heap together The resemblances therefore of God the Father in forme of an OldmaÌ„ of the Holy Ghost in forme of a Doue are but explications of the Hystories recorded in Scripture in Daniel in the Ghospell in the Apocalyps or remembrances of the shaps in which they appeared The Images of Christ in likenes of a Lambe or of a Sheepheard carrying a Sheepe on his shoulders which engrauen in Chalices were very frequent as Tertullian witnesseth in the primitiue Church The Pictures of Angels with wings in the flower of youth are made to the same purpose Or these with the former are other whiles shadowed to denote some mysticall signification or diuine property with which they are indued as swiftnesse of motion in the Angells by their wings spirituall vigour and beauty by their youth mildnesse by the Lambe in Christ fortitude by the Lion and so of the rest 3. Secondly God forbiddeth not in Exodus absolutly making worshiping of Images but the worshiping of them as Gods and making of them to that purpose as is euident by the reasons he annexeth of this prohibition For I am thy Lord thy God by the exposition he maketh of the same in Leuiticus Thou shalt not make any grauen Idols not set any sumptuous stone to adore it by the rule of his Exod. 20. Leuit. 26. owne decree commanding the Images of the Cherubims and Brasen Serpent to be made which he could not haue done if it had beene of his owne nature euill as whatsoeuer the Decalogue inhibiteth is excepting only the violation of the Sabaoth The Idoll then as the 70. Interpreters expound this place the likenesse of any thing to be adored with Godly honour is that which our Lord reproueth that which S. Iohn forbiddeth that which the whole streame of Fathers condemne that which Iewes and Gentills practised and for which they are iustly branded with Idolatrous infamy an abuse intollerable farre different in name farre different in matter from our holy vse of Images 4. An Image sayth Origen is a true Similitude an vnfayned likenesse resembling a thing which is indeed a as Man a Orig. ho. 8. in Exod. Lion a Lambe c. An Idol as S. Hierome and Eustachius accordeth with him is a false counterfeit shadowing that which is not at all as the Statua of Venus Iupiter Mars c. representing Hiero. in Ose 7. Eustach in lib. 11. Hom. odis 1. Cor. 8. Haba 2. Hom. 11. odyss Plato in Theot Reyn. de ido Ro. Ec. l. 2. c. 2. 3. men Gods and women Godesses such as neuer were nor
Councell expoundeth it should not be â—roden on and defiled by mens feet With the like cosenage they quote a Canon of the Elibertine Councell as though it discharged all Churches of the vse of Images whereas the Councell allowing all Tables and portable Pictures commanded only by reason of the incursions of the Gothes which often happened at that tyme no Image should be painted and engrauen on the wals and windowes of the Church least that which is adored by Christians should be dishonoured and abused by sauage enemyes in their common ransackes and rifling of the Temples 31. Then they produce certaine wordes out of a Conc. Nic. 2 act 6. Bils 4. par pag. 601. proscript of S. Epiphanius Epistle Disswading images to be brought into Churches or erected in Church-yardes or tolerated in priuate houses conuinced in the 7. Synod to be inserted by heretikes where the fable of the painted veile is proued also to be fabulous which the fornamed Epiphanius Baron an Christ 392. caused as they pretend to be cast out of the Church Or he commanded that veile to be remoued and torne in peeces because it was the Picture of a prophane man seeming to be the Image of Christ or some Saint as the wordes themselues import and Baronius in his Ecclesiasticall History diligently vnfoldeth 32. Notorious is the Centurists and Caluins fraud in alleadging to this purpose two vnlawfull Councells tumultuously assembled at Constantinople the one vnder Leo Isaurus the other vnder Constantine Copronimus two pernicious Cent. 8. c. 9 Calu. l. 1. Inst c. 11. Abbas Vrs pâ—â—g in Chron. Bils 4. par pag. 547. Heretikes and as a graue Historiographer chronicleth them Fore-runners of Antichrist Lesse notable yet no lesse dangerous is M. Bilsons legier-de-main in crazing the 2. Nicen and extolling the credit of the Councell of Franckeford where the Churches sayth he of England France Italy Germany c. condemned the former Nicen in behalfe of Images A mighty condemnation if iuridically pronounced as crafty a Collusion if wickedly procured if guilfully extorted The guile lurked in the Authour of the bastardly bookes ascribed to Charles who perswaded the Councell of Franckeford first that the Bishops assembled in the 7. Synod at Nice decreed Images to be worshiped Epist Adri. act 2. subscrip in omnibus actionib Confes act 7. Recant act 1. 3. Centu. 8. cap. 9. Paul Dia. l. 23. ReruÌ„ Rom. Cedr in comp hist Iuo 4. p. c. 147. Bils 4. p. pag. 551. 565. Rein. de dol Rom. Ec. l. 1. c. 2. with the Diuine honour of Latria secondly that this Councell was celebrated without the authority of the Pope of Rome Both false depositions as the Epistle of Adrian the Pope the subscription of his Legates the confession of the Councell it selfe the recantation of Basil the Bishop of Ancyra of Constantine the Bishop of Cyprus can testify who abiuring their Heresyes allowed the Religious yet not the godly worship of Images The Deuines notwithstanding of Franckeford mistaken in this matter of fact by that faythlesse deponent disanulled the second Councel of Nice accursed them who assigned to Pictures the worship of Latria and those withall who should seeke to abolish them Which point M. Bilson concealed as little fauouring his cause Or if this CouÌ„cell had fauoured it could not haue steeded him against the former A priuate Councell cannot impeach a publike a latter a more ancient a Councell from which if the Centurists deceiue vs not the Pope and his Legats dissented a Councell approued by the supreme authority of Pope and Prelate as the 2. Nicen was first by AdriaÌ„ then by Leo the third of that name as Paulus Diaconus Cedrenus and Iuo accord 33. Lastly for the vpshoot and conclusion of their perfidious dealing M. Bilson and M. Reynoldes oppose certaine passages of the Fathers The fact of Ezechias the Idolatry Epiph. haeres 27. Aug. haer 7. Greg. l. 7. ep 109. l. 9. ep 9. Ambr. de Obitu Theodo Aug. de moribuâ— Eccl. Cath. l. 1. c. 34. Caiet in 3â— part q. 25. art 3 of Marcellina Carpocrates the Gnostikes detested by S. Augustine Irenaeus c. detested also by vs. For they as S. Epiphanius and S. Augustine teach had the Pictures of Heathens Homer Plato Pythagoras in equall esteeme and reuerence with the pictures of Christ of Paul c. They burned incense and offered Sacrifices to their Images worshiping them as Gods which we renounce King Ezechias abhorred when he brake the Brasen Serpent in peeces for the like crime committed by the Iewes S. Gregory S. Ambrose S. Augustine with the rest condemne in such places as they speake against the worshiping of Images For as Caietan very learnedly obserueth The Fathers sometime say Picturs ought not to be adored Sometyme they write that they ought They ought not to be worshiped absolutly for themselues not with Sacrifices or Godly homage but they ought to be honoured respectiuely with reference to the Originalls with a deuout and Religious kind of worship as by Scriptures Fathers Councels and vnanswerable proofes I haue manifestly declared to such as will not shut their eyes against the light of truth THE FIFTEENTH CONTROVERSY MAINTAINETH Purgatory and Prayer for the Dead agaynst D. Field and D. Fulke CHAP. I. HAVING mantained the honour of Aug. l. de baer c. 35. Epiph. haer 75. Guido in summa de haeres Field l. 3. c. 17. in append 1. part p. 42. 43. c. Fulke in c. 12. Matth. sect 6. in 1. 10. 1. sect 5. our noble Patrons the glorious and triumphant Saintes in Heauen the worship of their Images the veneration of their Reliques now I come to defend the cause of our humble suppliantes the poore afflicted soules in Purgatory the place of their punishment the reliefe they receaue by our prayers suffrages The later whereof was first gainesayd by Aerius as S. Augustine and Epiphanius the former by the Waldenses as Guido reporteth and both are now denyed by D. Field D. Fulke and all Protestants vpon these three groundes First for that they suppose after the guilt of sinne remitted no punishment remaineth to be expiated either heer by our satisfactory workes or heerafter by the paines of Purgatory Secondly for that they allow no distinction betwixt mortall and veniall sinnes Thirdly because no mention is made in Scripture or in the Primitiue Church either of Purgatory or Praier for the Dead Their former grouÌ„d I haue ouerthrowen in the treatise of Satisfaction now to refute the second Some Protestams imitating the old Heretikes Iran l. 1. adu haeres of whom Iraeneus writeth who spake like Catholikes and meant farre otherwise admit with vs the names of Veniall and Mortall sinnes but in a farre different sense Calu. lib. 2. Inst c. 8. in Antido 2 to Concil Trident. sect 6. c. 12. Eulke in c. 1. 1. ep 10. sect 5. Caluin will haue all sinnes Veniall to the Elect because they
senteÌ„ce is or ought to be guided therfore not the Iudge himselfe that pronounceth sentence For in all Courts Common-wealths or publique Tribunals besides the written Law or outward euidence by which verdict is giuen some speaking-Iudge or other Magistrate is requisite who as the liuely rule or square of Iustice to vse Aristotles words ought to expound and deliuer the true meaning of the law so much more in the Church of God which is a Kingdom a Citty a Campe well ordred Arist l. 5. Etb. l. 4. Polit. Plat. l. de repub de lege Read Philo Iud. l. de legat ad CaiuÌ„ prope finem the like must needs be graunted especially seeing Plato writeth That good Gouernours are more to be regarded accounted of then good lawes because a good law without a good Iudge which may execute it is a dead law but a good Iudge without a written law is both to himselfe and others a liuely law The reason heereof is manifest because it belongeth to the Iudge who may decide and end debates 1. To heare vnderstand and compare togeather the arguments of the parties in strife 2. By explayning the true sense and meaning of the law to deliuer a definitiue sentence agreable therunto 3. To compell and inforce the contentious to accept and obey his censure But this neyther Scripture nor any written law can performe Therefore some other intelligent authenticall publike Arbiter is likewise necessary 5. M. Whitaker our Protestant-writer and Hunnius a Lutheran Doctor both agree That the holy Ghost as speaking VVhitak cont 1. q. 5. cap. 8. Hunnius in act Col. Ratis sâ—sâ— 9. in Scripture or the voice of God as vttered therin is this publike and soueraygne Iudge Very vainely very idly The voyce of God as speaking in Scripture is no way distinguished from the Scripture no more then the commaundement of the King promulgated in his law is any way different from the law Therfore as besides the King speaking in his law eyther himselfe speaking in a more liuely manner or some other Iudge is requisite to satisfy the doubts which arise of the law so besids the holy Ghost speaking precisely by Scripture eyther himselfe speaking in a more distinct and publicke fashion or some other infallible Iudge is necessary to end the controuersies which arise Hunnius ibidem Reyn. c. 2. diuis 2. p. 63. 64. out of Scripture Hunnius addeth That the Scripture it selfe or the voyce of God deliuered by learned Ministers and expounders of the word By them sayth Reynoldes who haue in vnder Christ committed vnto them is at least a sufficient and competent Iudge As vainely as idly as before 6. For who are they to whom Christ hath giuen this commissioÌ„ of Iudgmet They are as M Reynolds subnecteth Reyn. loâ—o citato of two sorts The one priuate the other publike Priuate all the faythfull and Spirituall Publike the assemblies of Pastours and Elders Of these I reason thus Eyther he alloweth both or one of these sortes supreme soueraigne infallible authority to decide debates and expound the word without further appeale and so admitteth another Iudge besids Scripture or he assigneth them not the Soueraignty of Iudgment as himselfe and all other Protestants define but the ministery of interpreting the written will and sentence of the Iudge And so maketh the Church a maymed wauoring imperfect Common-wealth without any iudiciall visible and publike Tribunall without any profitable meanes of setling peace in tyme of discord For seeing these Ministers neyther in priuate nor publike are as they confesse so assisted alwayes by the holy Ghost but that they may being men subiect to errour sometymes propound their owne dreames insteed of Gods vndoubted truthes who shall determine whether the voyce of Christ or sentence of our Iudge be truly deliuered by them or no a Rein. c. 2. diuis â— pag. 64. The written will or letter of Scripture It cannot speake or declare her Iudgment b VVhitaker cont 5. q. 5. c. 9. 13. The diligent Reader and conferrer of places He may both read conferre amisse c Hunn in act Col. Ratis ses 9 The pious Magistrate and executioner of Iustice May not he both execute and commaund an errour d Sutclif in his answere to the sixth c. of his Suruey A Generall Councell proceding according to Gods word And who shall iudge when it proceedeth according to his word The parties who contend and stand in debate Then they must be plaintiffs and Iudges both And whilest ech of them swayeth on his owne side what end of strife What decision of truth Such as Lawyers such as Attournyes make in behalf of their clients who would neuer end their Plea vnlesse some vmpire were appointed to arbitrate the cause Now to go forward 7. The Iudge of Controuersyes ought to be infallible because it must breed a certaine and infallible assurance as M. Whitaker agreeth with vs in doubts of VVhitak cont 1 q. 5. cap. 8. â— 3. c. 11. fayth but albeit the Scriptures be so in themselues yet in respect of vs they are fallible they may be erroneously printed corruptly translated falsly suborned not well expounded not rightly vnderstood And although the voice and doctrine of the Church may be somety me fallible in respect of vs as one obiected against this argument An obiectioÌ„ made against the Church solued because a particular pastour may deliuer vnto the people his own phantasies for the Churches decrees he may perswade them and they may giue credit vnto him that his priuat assertions are the generall and Catholike doctrines that they were taught by the auncient church and that many miracles haue bin wrought in confirmatioÌ„ of them yet here is a notable disparity between this and that fallibility for this proceedeth not from the repaire to our iudge either true or so taken but from a falsifier and wrong relatour of the iudges sentence that immediatly commeth from appealing to their true reputed iudge This happeneth to the ignorant only or Catecumens who begin to belieue to others the Catholike tenent in necessary poynts is so generally known as they cannot be deluded That to the learned also and most expect in matters of religion for such they are who often misconster wrongfully expound the holy scriptures This may easily be discouered and auoided by conference with other pastours by perusing the Churches decrees or hearing the oracle of her voice which can manifestly explaine herself and disproue those forged relations That can hardly be espied more hardly be auoyded because priuat interpreters by conferring reasoning and disputing the case without submission to the Church are often tymes more confirmed strengthned in their erroneous expositions neither can the Scripture open her own meaning and condemne their false constructions Our danger therfore of being deceaned is litle or nothing to be feared their 's very pernicious and irremediable 8. The Iudge of Controuersies
speaking to their harts By which All Heretikes according to S. Augustine who receaue the authority of the Scriptures perswade themselues they follow them whereas they rather follow their owne errours 27. Hence it also proceedeth that if no other ground or foundation be assigned no heretike could be noted or condemned of heresy nay as Suarez that great Suarez l. 1. defens fid cap. 11. Deuine heereupon inferreth No heretike should be or heresy at all no man ought to be compelled to the vnity of sayth and fellowship of one Religion to which the Scripture so often exhorteth and God requireth as necessary to saluation For if it be inough for euery one to appeale to the tribunall of his owne as he deemeth inspired conscience who can decline from the rule of Fayth Who can swarue from his owne particuler iudgment forsake that guide foundation of beliefe which himselfe broacheth and boldly vaunteth to come from God Who then can be an heretike or what heresy be vented If that be the square of fayth who ought to be compelled by forsaking that rule to conforme himselfe to another profession Euery one may safely remaine in his owne religion as long as they verily thinke which all men easily do that they haue receaued the riches of the spirit in as great measure as any other For this reason D. Whitguift alleadged why the Church of England need VVhitg in his defens against Cartâ—r not submit it selfe to the Church of Geneua The same reason may the Brownist alleadge why he should not yield to the Puritan the Puritan for not conforming himselfe to the Protestant and one Protestant why he should not subscribe to the iudgment of another Therefore besides the inward inspiration there must be some other outward vndeceauable and ouer-ruling Iudge or els God hath not sufficiently prouided for the necessityes of his Church not for her peace concord and stability not for her vnity in fayth certainty of beliefe not for the obedience and submission of her children not for the ending of quarrells decision of doubts and rooting out of errours But of this againe in the next chapter where my Aduersary might haue read this very obiection answered if he had not heere importunly vrged it out of due order time and place 28. The shew of reason which this Respondent Obiections The first bringeth to proue the iudgment of the secret spirit is to this effect First sayth he the Church receaueth from God inspiring her the right sense of Scripture he must first decide the coÌ„trouersy in her mind before she can exteriourly decide what they are bound to belieue therefore the spirit of God speaking in her hart is the supreme Iudge of Controuersyes euen in the opinion of vs Catholikes Secondly he proueth that the same spirit speaking The second in the diuine word to euery particuler man was likewise iudge in the law of Nature because at that tyme there were no other ordinations then such as did necessarily follow out of the eleuating of mankind to a supernaturall end but out of that it no way followes that al the faythfull were to obey one supreme Pastour Thirdly The third in the law written there was not one Gouernour the faythfull among the Iewes being without any subordination to any one among the Gentills And the Gentils had no subordination to the high Priest of the Iewes The fourth Fourthly it must be acknowledged sayth he by the aduerse part that the spirit of God as speaking in particular to euery man decideth which company of the professors of Christianity is the true Church and by consequence Answers To the first the same spirit determineth in the same manner all other controuersies Thus he To the first I answere that the motions inwardly inspired to the pastours of the church are no iudiciall sentences nor finall decisions of matters controuerted they are not any infallible rules neither to others to whom they are vnknowen nor to themselues to whome they are vncertaine vntill they be outwardly decreed and iointly subscribed vnto by the suffrages of all both head and members For vntill then they be not made one common voice one publik law one generall consent or definitiue sentence pronounced by them all they are not the last and highest Tribunal of the Church to which euery one is bound to submit himselfe without further appeale To the second I reply with D. Sanders other learned Deuines It is false that To the second Sander de visib Monar l. 4. c. 3. 4. there was no other ordinary Iudge in the law of Nature then Gods priuate instruction for Adam during his life was the chiefe head supreme directour of Gods people in points of fayth Then Seth after Enos c. And so in succeeding ages the first borne or eldest among the faithfull by the prerogatiue of his primogeniture or some other by Gods speciall election discharged that office which did also necessarily follow out of the eleuation of mankind to a supernaturall end supposing the sweetnes of diuine prouidence after mans fall and want of fayth To the third I answere that God himmselfe in the written To the third Deut. 17. vers 12. law appointed one high Priest and supreme Iudge among the Iewes He that shall be proude refusing to obey the Commandment of the Priest which at that tyme ministreth to our Lord thy God and the decree of the Iudge that man shall dye To whome notwithstanding the faithfull amongst the Gentils were not subiect because they had no such positiue precept imposed vpon them they were then separated and diuided from that chosen company by which the lineall and visible succession of the Church was propagated and continued Yet if they liued according to the prescript of reason and light of nature the necessary mysteryes of fayth were reuealed vnto them either by God himselfe or by an Angell or by some other inuiolable tradition Which being an extraordinary course can neither be a warrant for particular men to challeng the like nor preiudice the ordinary way which the diuine wisdome vseth in instructing his seruants especially now in the law of grace in which he hath subiected both Iew and Gentile to the obedience of one head supreme pastour according to that which our sauiour said Other sheepe I haue which are not of this fold them also must I bring and they shall heare my voice and there Ioan. 10. 16. shall be made one fold and one pastour Which cannot be vnderstood of Christ as he inuisibly feedeth and gouerneth his flocke for so there was alwayes one fold Cyprian l. 1. ep 6. ad Magnum and one pastour but of his visible headship and of his secondary also and visible pastour who now succeedeth him of whome S. Cyprian interpreteth those words 27. To the fourth I deny the Antecedent for that which first decideth what society of Christians is the To the Fourth true
and made for his purpose Or if they already belieued as others mantain then nothing doubting of the truth he preached they searched only for their confort and confirmation to nourish and strengthen their beliefe to arme themselues the better against the assaults of the enemy Both which are allowable vpon these supposal neither are warrantable for the faithfull to iudge and censure their Pastours doctrine 18. To the second and third instance I answere S. Iohn wrote to those that had receaued the fayth and needed not another maister to teach them a new doctrine contrary thereunto Isay prophesied of them that were to receaue it and both as S. Augustine commenteth speak of the inward vnction of Gods grace and inspiration of Aug. tract 3. in ep 1. Ioan. l. de gra Christi c. 13 14. the Holy Ghost which togeather with the outward preaching sweetly moueth strengtheneth and confirmeth the faythfull not to examine iudge or try but humbly to belieue and ioyfully to imbrace the message of truth deliuered vnto them Shall I repeate S. Augustines wordes Shall I propound the question he maketh to S. Iohn vpon occasion of this speach wherein he excellently refuâ—eth this obiection of Protestants Thou saâ—est Tract 3. vbi supra quoth he his vnction teacheth you of all thinges why then didst thou write that Epistle Why didst thou teach them Why didst thou instruct See heere my Brethren a great mistery the noâ—se of our words passe vnto the eares the Maister is within c. Outward instructions are helps and admonitions he hath his chaire in heauen who teacheth the hart Christ teacheth his inspiration teacheth where his inspiration and vnction is not in vaine is the sound of words without 19. Besides if we read that place of Isay All shall be taught of God as our Aduersaryes presse the Greeke I answere Cyril in 〈◊〉 loâ—â—â— againe with S. Cyril That it is a Prophesy of Christs comming to teach Christians in his owne person who before taught the Iewes by the mouth of his Prophets If we read All shal be docible of God as Maldonate more faithfully Maldonat in cap. 6. Ioan. gathered out of the Hebrew and Chaldean word it was spoken as he notably proueth by the testimony of Leontius Ammonius and S. Iohn Chrysostome for that God of himselfe is most ready to instruct and the Euangelical Law more fit to be infused into the hart by the vnction of the holy Ghost then to be vttered by wordes or imprinted in bookes 20. Lastly M. Whitaker M. Reynolds and their adherents VVhitaker 1. cont q. 5. Cap. 8. Reyn. c. 8. diuis 1. Basil Epist 80. Tul. l. 3 de leg Aug de nup. coÌ„ cup. â— 2. c. 33. Opt. l. 5. cont Parmen Aug. coÌ„c 2. in Psal 35. obiect sundry Fathers allowing the sufficiency of Scripture to end disputes to whose authorities I shall answere in my next discourse Now I reply to the testimonyes of S. Basil S. Augustine and Optatus S. Basil summoneth his Aduersaryes to the arbitrement of holy Writ in a thing most clearely reuealed concerning the Trinity in which case he may call the Scripture arbiter or Iudge as the Lawyers sometimes tearme the ciuil law or Iustinian the compiler of them Vmpier and Iudge And as Tully calleth The Law a dumbe Magistrate and the Magistrate a liuely Law After which sort S. Augustine sayth Let Christ iudge let the Apostles iudge c. Optatus likewise in the question of Rebaptization prouoked the Donatists to the Iudgement of Gods written word because there were most euident testimonyes thereof and because the Donatists would admit no indifferent tryall by any lawfull sentence but still appealed as S. Augustine witnesseth froÌ„ one another from Melchiades the Pope to the assembly of Bishops from the Bishops to the Emperour from the Emperour to others disclayming from all by whome they were vanquished Secondly I answere That these and many other Fathers ofteÌ„ referre themselues to the vmpiershippe of Scripture for that it is the silent and outward law by which the voyce of our speaking Iudge ought and alwayes is vttered and pronounced and for that it directeth vs to the Church the true soueraigne and liuely Iudge of all debats 21. Thus we are so farre from derogating from the prerogatiue of holy writ as we graunt it is A perfect light and lanterne to our feete The entire rule and square of fayth The supreme and absolute Iudge of Controuersies Thus we graunt it is the Mine of truth the fountain of life the sea of wisdom the Armary of the holy Ghost It is the promptuary of God fully stored with all spirituall treasures yet such as are to be dispensed by the Opta l. 5. con Parm. Stewards of his house It is as Optatus noteth The will and Testament of Christ yet to be interpreted by those his executours whom he appointed to expound his mind and dispose of his legacy It is the booke of heauen signed with seauen seales as Origen sayth but not to be opened Orig. hom 12. in Exo. by any but by the Lion of the Tribe of Iuda or them to whoÌ„ he giueth commission It is as another auerreth The light of the world not to be hidden vnder the bushell of any priuate or phantasticall braine but to be placed on the candlesticke of Gods Church to giue light vnto all her obedient children Esay 35. vers â— 22. After this manner the repaire to Scripture is a plaine easy generall and certaine high-way In which fooles cannot erre or step awry whereas the search our Sectaries applaud is as you see hidden darke variable vnconstant not publike not vniuersall It hath byn the path of Heretiks to damnable errours It is a field to theÌ„selues of interminable strifes and it may be to all that follow it as well a trayne to drawe them vnto the wiles of perdition as a line to guid them to the port of blisse to the true knowledg of God as shall more amply appeare by the Chapter ensuing THE SECOND CONTROVERSY THAT All things necessary to Saluation are not contained in Scripture AGAINST D. Reynolds D. Bilson D. Field CHAP. I. ARIGHT wise and laudable endeauour it hath beene amongst the learned of all ages rather to imprint their chiefest points of doctrin in the minds Casar l. 6. de Bello Gallico â—lut in vita Numae And in his first oratioÌ„ of the fort or vertues of Alexan. and memories of well disposed auditours then engraue them in curious tables or blaze them with the pennes of industrious writers So we read that our ancient Druides renowned for learning throughout all the world neuer coÌ„mitted anything to the casualty of writing but entrusted all the riches of their knowledg to the treasurie of their disciples harts Pithagoras Socrates and many other famous philosophers are deseruedly praysed and commended for the like What doe I speake of men God himself long taught and instructed
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
in testimony of the innocency of his Vicegerents when they were most hoatly pursued and most wrongfully condemned of the deepest crymes in abusing of them that none hereafter may presume to stand against a witnes produced from heauen or returne them as faulty who are so euidently acquited by the sentence of God 19. To conclude therfore and briefly recapitulate what hath byn sayd in these two former Chapters 1. I haue proued out of Scripture that the fault of sinne being pardoned some punishment may after remayne 2. I haue proued out of Scripture that we our selues or some other in our behalfe may satisfy God for that dept of punishment 3. I haue proued out of Scripture that diuers perfect men haue more Satifactory workes then the punishment of their sinnes require 4. I haue proued out of Scripture that this surplufsage of SatisfactioÌ„s is appliable vnto others Therefore seing the whole ground of Indulgences coÌ„sisteth in this communication of superabundant Satisfactions the whole ground of Indulgences is strongly fortifyed by the infallible authority of holy Scripture The end of the first Booke THE SECOND BOOKE THE NINTH CONTROVERSY MANIFESTETH How Christ our Sauiour performed not the office of Mediation according to both his natures against D. Fulke and D. Field CHAP. I. I HANDLE this Controuersy chiefly to declare a doubt of no small importance in which my Gratious Soueraigne King Iames desired once to be resolued as I my selfe heard a Noble man comming from Courr deliuer A deepe and learned question proposed by King Iames. in the presence of many great personages The doubt was this How our Sauiour sussered and in what manner he satisfyed for the multitude of our sinnes Whether as God or as man or partly as God and partly as man If as God his Godhead was passible his Godhead corruptible which is impossible If as man his manhood being finite and all the actions of his humanity finite they could not be of infinite valew to ransome the iniquityes of men If partly as God and partly as man the Godhead is diuided into parts and some part made passible both which destroy the Nature of God A learned question and worthy so Noble a Prince if it may please him as willingly to giue eare to the answere as he hath wisely propounded the difficulty The resolution whereof wholy dependeth on this matter which I now discusse according to what Nature Christ did mediate in our behalfe For according to that he prayed according to that he sacrificed dyed and purchased the price of our redemption 2. Two contrary opinions or rather impious heresyes Cyr. ep ad Eulog patet ex quater Nest tomo 2. ope Cyr. Euag. l. 1. c. 2. Theo. l. 4. haer fabu Gelas l. de duab â—at cont Eutych Theod. vt supra c. vlt. Greg. de Valent. in 3. p. disp 1. q. 2. punct 10. Luth. in confess de coen Dom. Luth. l. de concil par 2. p. 276. Zuing. in resp ad Conf. Luth I find touching this point First Nestorius mantaining our Sauiour Christ who was borne of the Virgin to be a meere man both in nature and person did obstinately teach that he only prayed as man suffered as man and exercised his function of mediation as a meere man witnesse S. Cyril Euagrius and Theodoret Eutyches on the other side vnconstaÌ„tly affirming that either the deity of Christ was changed into his humanity as Gelasius reporteth or his humanity into his Diuinity as Theodoret mentioneth and that after this conuersion the Diuine nature only remayned did consequently defend sayth Gregorius de Valentia that he suffered in his Godhead and died also according to his Godhead albeit in the outward shew and semblance of man Both these wicked and diabolicall opinions brewed by Sathan haue byn broached of late by our new reformers Luther and Caluin 3. Luther vented the Eutychian blasphemy in the Confession he made of the supper of our Lord saying If I belieue the humane nature only suffered for me Christ is a simple or infirme Sauiour and then he himselfe needeth another Sauiour Therfore he supposed with Eutyches that his diuinity suffered as appeareth by his inuectiue speaches against the Zuinglians calling them Nestorians for denying it and by Zuinglius Apology or defence of his brethren in refuting Luther who sayth If Christ according to his Deity be passible certes he is no God 4. Iohn Caluin in his booke of Institutions wholy seemeth to fauour Nestorius distinguishing with him Two persons Calu. insti c. â—3 §. 9. 23. 24 in Christ the person of the Sonne of God and the person of the Mediatour Who howsoeuer he may striue to gloze that manner of speach yet neyther he nor Melancthon nor M. Fulke nor M. Field nor any Protestant who imbraceth their doctrine can from the blot of Arianisme or Eutychianisme Calu. ep â—â— Polonos inâ—er tracta p. 682. 683 printed Geneuae anno 16 11. Melanct. â—â— locis edit 1545. Fulke in c. 5. ad Haeb. sect 4. Field in his 5. booke of the Church â—â— 16. Dan. cap. 2. Haeb. 7. v â—6 Leo ser â— de natali Domini Basiâ— in illud Psal 48. Frater noâ— redimit Nazian orat 2. dâ—â—aschate be any way excused for explicating how Christ payed the forfait of our sinnes or made mediation to his Father Caluin auoucheth that he was our mediatour According to his diuine nature in respect of which his Father was greater then he And that he was mediatour Before his Incarnation before Adams fall euen from the beginning Melancthon The diuine nature was obedient to the Father It yeelded to the diuine anger M. Fulke Christ as God offered Sacrifice He was a Priest according to his Deity He was our Mediatour sayth M. Field according to both his natures Thus the Southsayers delude his Maiesties wise demaund who might find many Daniels in the Church of God able to vnfold the mystery and resolue him in the truth 5. We therefore reply to the question propounded that our innocent and impolluted Priest our Mediatour and Redeemer Christ Iesus satisfyed the wrath of his Father for our manyfold transgressions according to his manhood and not according to his Godhead For albeit he were both God and man yea perfect God and perfect man answerable to that of S. Leo vnlesse he were true God he could not affoard vs remedy vnlesse he were true man he could not shew an example which S. Basil S. Gregory Nazianzen and many others in like manner affirme Yet if you demand how and by what meanes he discharged the office of mediation the function of Priesthood then we answere He performed them by the means of his humanity and not by any worke of his deity which I illustrate by this familiar example Take one and the same man who is an excellent Physitian and a singular Lawyer When he ministreth holsome physicke to his patient it is true to say he who mynistreth physicke is both a Lawyer and
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
was an hungred and you gaue me to drinke c. Get you away froÌ„ me you cursed c. I was an hungred and you gaue me not to eate I was a thirst and you gaue me not to drinke For this cause the Apostle Matth. 25. v. 34. v. 41. 1. Cor. 4. v. 17. Tertult l. de râ—sur carnis c. 40 in Scorp cap. 13. Aug. ep 105. Chrysost hom 3. de Lazaro auerreth the sufferances of his life to win or cause faluation Our Tribulation which presently is momentary and light worketh aboue measure exceedingly an eternall weight of glory in vs where for worketh our Protestants corruptly translated heretofore prepareth albeit they haue since corrected it because it is in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is potently or forcibly worketh In liew whereof Tertullian readeth perficiet in nobis shall perfect and accoÌ„plish in vs an eternall weight of glory yet not physically as the efficient but morally as the meritorious cause which winneth and purchaseth the laurell of be atitude as sinnes procure the bane of endles misery Whereupon S. Augustine Euen as death is rendred for astipend to the merit of sinne so is euerlasting life as a stipend to the merit of iustice And S. Chrysostome By good workes we deserue heauen as by euill hell THE SECOND CHAPTER IN WHICH The same is strengthned by other reasons authorities and the Obiections satisfied THE third Argument to support the merit of workes is drawne from those places of Scripture which testify the singular valew prerogatiue of Almes-deeds Tob. 1â— v. 9. and Eccles 3. v. 33. Prou. 25. v. 27. Pro. 16. v. 6. Dan. 4. v. 24. that it deliuereth from death purgeth sinnes maketh vs find merit and life euerlasting Giue almes and behold all things are cleane vnto you By mercy and faith sinnes are purged By mercy and truth iniquity is redeemed Redeeme thou thy sinnes with almes and thy iniquities with the mercies of the poore which place by the Protestants former and by their later translation set forth by commaundement of his Maiesty is thus adulterated Breake of thy sinnes by righteousnes For although the Hebrew or rather Chaldeack word Peruk of Perak the roote signifieth sometime to breake in pieces to deuide to rend in sunder and also to redeeme yet neuer properly to breake off or cease to do couering by righteousnes as our sectaries wrest it not extinguishing by almes deeds as the Verbe inforceth the remaynes of sinne But albeit the Chaldeake word had beene ambiguous as in no indifferent mans iudgement it is in that place yet the Latine word Redime redeeme at least the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which hath no other natiue signification then ransome or redeeme thy sinnes should haue taken all doubt and ambiguity away had those Protestant translations syncerely followed the originall fountaines as they pretend 2. The fourth and last reason is insinuated in holy writ in these very textes which commend some vertuous and heroicall actes as better in themselues more gratefull vnto God then others although both the faith be equall inhabitant grace by which they are wrought 1. Cor. 7. v. 38. â—bidem v. 39. 40. Matt. 19â— v. â—1 For so S. Paul sayth He that ioyneth his virgin in matrimony doth well and he that ioyneth not doth better Likewise speaking of the widdow Let her marry to whom she will only in our Lord but more blessed shall she be if she so remaine In like manner to distribute all our goodes to the poore and follow Christ is of it selfe more perfect then to enioy the riches of the world and bestow them in his seruice Yf thou wilâ— be perfect go and sell the thinges that thou hast and giue IoaÌ„ 15. v. 13 to the poore c. To sacrifice our liues in testimony of our faith is more precious in the eies of God then to releeue the poore with a cup of cold water Greater loue then this no man hath that a man yield his life for his friends In so much as there is some valew some worthines in the act of Martyrdome which is not in almesdeeds some dignity in voluntary pouerty which is not in rich liberality some excellency of merit in virginity beyond the degree or holines of wedlocke wherein least our aduersaries should wrangle that they are more excellent and worthy only as they are signes of greater faith both our Sauiour and the Apostle speake absolutely without any condition of greater or lesser prerogatiue of faith Therefore the thinges considered in themselues are better more grâ—tefull and meritorious all other circumstances being equally weighed For as conditionall assertions cannot be absolutely In conc Mediolan Ambros Epist 81. Ambr. ibid. ep 8 c. Aug serm 143. de teÌ„p Diuersa specits claritatis quia diuersa suÌ„t merita charitatis Centur. 5. c. 4. col 518. Aug. l. 3. de peccat meritis Contur c. 4 4. col 301. Amb. l. 2. ad Marcel Cent. 3. 4. col 86. Orig l. 10. ep ad Rom. Cent. 4. c. 4. Col. 192. Cbrom in concion de Beat. Cent. 4. c. 10 col 1250. Ierom aduer Iou. Cent. 3. c. 4. col 86. Tertul l. de Ieiunio Cent. 2. c. 4 col 64. vnderstood no more can absolute and irrestreyned be expounded conditionally vnles we peruert the ten our of Gods sacred lawes and shake the whole fabrike of diuine oracles in peeces Whereupon very religiously S. Ambrose Bassian and other Bishops without any condition of more feruent faith absolutely auouch Mariage is good by which the posterity of Irumane succession is propagated but Virginity is better whereby the inheritance is gotten of our celestiall Kingdome and the succession is found out of heauenly merits Also the same S. Ambrose with Bassian and the rest a little before It is a wild and rusticall howling to awaite or looke for no fauour of virginity no prefermeÌ„t of chastity to be willing promiscuously to confound all thinges to abrogate the degrees of diuers merits and bring in a certeine pouerty of celestiall remunerations S. Augustine You see that clarity is promised to the bodies of Saintes and a various lustre of clarity for the various merits of charity But of him S. Ambrose Origen Chromatius S. Hierome Tertullian and S. Ignatius the Apostles Scholler I alleadge no other then the words of the Centuristes It is apparant say they that Augustine was of this mind that Virgins deuoted to sanctimony haue more merit with God then the faithfull married folkes For because Iouinian thought the contrary that they haue no more merite this he reprehended in him Ambrose to insolently pronounceth of the merit of virgins Origen maketh virginity a worke of perfection Chromatius extolleth voluntary Pouerty and sayth that by the merite thereof the riches of the heauenly Kingdome are obteyned Hierome de striuing too much for Virginity is somewhat vniust or aduerse to marriage Tertullian attributeth merit to Fasting It appeareth out of the Epistles of