ashes no clowd of sinne can depriue the iustifyed person of his right to heauen which do not dismantle him of the robe of Iustice Answere therfore heereunto what you list escape you cannot vnles you leape into some detestable heresy 6. My fourth argument is when the Protestant perswades himselfe or vndoubtedly beleeues the remission of his sinnes either he hath his sinne by that act of fayth remitted before or after he that sayth it is after alloweth his precedent perswasion to be false and deceitfull beleeuing the forgiuenes of his sinnes which then was not he that will haue it before admitteth a remission of sinnes and consequently a true iustification before his beliefe which cannot be for without Fayth it is impossible to please God he who holdeth that his beliefe causeth the remission which it beleeueth will haue his beliefe Gab. Vas in 1. 2. disp 110. c. 3. and knowledge so omnipotent as to make the obiect which it knoweth the mystery it beleueth as if a man by beleeuing himselfe to be a great Lawyer a great Physitian a great Deuine should endow himselfe with the Aug. l. 4. de Genes ad lit c. 32. perfect knowledge of Law Phisicke and Diuinity wherein they seeme to surpasse the nature of God whose knowledge being most efficacious and practicall yet it followeth as Gabriel Vasquez teacheth the obiect it knoweth according to the posteriority of vnderstanding It followeth I say in affirming or knowing it to be true In which sense S. Augustine teacheth that no knowledge can be vnles things knowne precede and we may auow that no fayth can be vnles it first presuppose the article beleeued for as our knowledge is true or false because the obiect we know is such so our beliefe is certaine and vndoubted because the thing is infallible which we beleeue 7. M. Field beholding the ruines this Cannon-shot makes in the walls of their perfidious and faythles perswasion rayseth the engines of his wit to diuert the battery and annoyance thereof and first proposeth the argument thus When men begin to beleeue either they are iust and then their fayth iustifyeth them not being in nature after their iustification Field in his 3. booke of the Church c. 44. or els they are not iust then speciall fayth making a man beleeue he is iust is false and so man is iustifyed by alye To this horned argument we answere sayth he that speciall fayth hath sundry acts but to this purpose specially two the one by way of petition humbly intreating for acceptation and fauour the other in the nature of comfortable assurance consisting in a perswasion that that is graunted which was desired Fayth by her first act obtayneth and worketh our iustification and doth not find vs iust when we begin to beleeue by her second act she doth not actiuely iustify S. Thom. 1. 2. q. 83. â—â—t 3. but finding the thing done certifyeth assureth vs of it c. So then quoth he fayth in her first act is before the iustification procureth or obtayneth it Hitherto M. Feild and very profoundly without doubt distinguisheth fayth into two acts whereof the first he mentioneth is no act of Fayth but a prayer or petition humbly intreating for acceptatioÌ„ Fulk in c. 2. Iacobi sect 9. circa finem Abbot in his defence cap. 4. fol. 487. and fauour which properly as S. Thomas proueth is an act of Religion as much different from fayth as a man from a Calfe And the second seemeth rather to be an assured confidence of the will then any supernatural assent of the vnderstanding in which Fayth consisteth But these thinges I let passe The opposition heere he maketh against his owne adherents the contradicting of Doctour Fulke the ouertwharting of M. Abbot the impugning of another principall and generall article of Protestancy is more remarkable then a priuate absurdity or ignorance of his For to affirme That fayth by way of petition humbly intreâ—â—eth for fauour obtaineth and worketh our iustification and doth not find vs iust is to graunt a certaine kind of preparation congruency merit or disposition to go before the life of grace and iustification of our soules which how earnestly M. Fulke and Doctour Abbot gainesay I haue declared and refuted in the precedent Controuersy Then it is opposite to that common principle which Protestantes maintaine That the captiued will of man concurreth passiuely only to his iustification vntill he be truely iustifyed in Christ. Howbeit M. Field heer teacheth this petition to obtaine to procure to worke our iustification before it be effected which M. Abbot writing against our preparatiue workes of prayer and petition reproueth thus There can be no true prayer without the spirit of grace without the spirit of adoption whereby we cry Abba Abbot c. 4. sect 20. fol. 4 â— Father the spirit of adoption and grace is the spirit of sanctification It followeth then that we pray not but by being first sanctifyed and because sanctification is consequent to iustification it must follow also that iustification must go before prayer Hitherto he warring against M. Feild one Sectary against another as Esay prophesyed of them saying I will make the Aegyptians to run togeather against the Aegyptians a man shall fight against his brother euery man against his friend But I will not further exaggerate these horrible breaches betweene him Isa 29. v. his fellowes I will not intreate M. Field to reconcile his assertion with their other fornamed principles I only desire him to tell me whether the petition which worketh our iustification and doth not find vs iust be in his opinion an act of true iustifying fayth or no Let him answere that it is and he yieldeth that fayth alone doth not iustify he yieldeth this first act to be an act of true fayth and yet that it doth only impetrate and procure iustice and not make vs formerly iust but if the first act of true fayth doth not iustify neither can the second or third or any other ensuing act affoard that benefit for they being all and euery one of the same speciall nature they hauing all the same essentiall forme that effect which in no degree is performed by one cannot be effected by any other except they dreame that one the same vertue should consist of diuers essentiall formes and so by diuers actes yield diuers formall effects which very nature it selfe and euery Puny in Philosophy will condemne of implicancy and contradiction 8. Let him deny it to be an act of iustifying fayth and he denyeth his owne diuision of speciall fayth into sundry acts he deludeth our argument proposed not of any other vertue but of their speciall fayth and of the first act thereof which can be but one and of that one it proceeds whether iustification be before it after it or caused by it as is vrged aboue 9. Againe supposing these two actes into which he brancheth his speciall fayth how is
sin Aug. ibidem And a little after Thou pardonest him that confesseâ—h Thou pardonest him but punishing himselfe So mercy and truth accord Mercy because man is deliuered truth because sinne is punished THE EIGHT CONTROVERSY APPROVETH The doctrine and practise of Indulgences against D. Fulke and other Sectaryes CHAP. I. IF the vse or rather abuse of Pardons were such as the Hussits heertofore the Waldenses the Thaborits and the Protestants now of late haue buzzed Ioan. Cocaeus l. de hist Hussitarum Synodus Constant â—es 2. Greg. de Valentia tom 4. disp 7. q. 20. puncto â— into the eares of their wretched followers accursed were the Pen vnhappy the Man who would vndertake their defence But sith all their reports are pernicious calumnyes which issue from mindes corrupted with malice I will briefly propose what Pardons or Indulgences are then what grounds to authorize them we haue out of Scripture 2. Indulgence therfore is a mercifull relaxation or absolutioÌ„ of temporall punishment due to sin by applying out of the Sacrament the superabundant satisfactions of Christ and his Saints by him that hath lawfull authority To manifest the truth of this definition two principal pointes generally denyed by Fulke and his Consorts I am now to demonstrate First that there What Indulgences are is a certaine surplussage or common treasure of publike Satisfaction in the Church Secondly that this treasure may be communicated to such as need proportionably to the punishment their sinnes require Concerning the former In one and the same action achieued in the fauour of God a double valew may be considered the one of merit the other of satisfaction The merit is drawne froÌ„ the worthinesse of the worke as it floweth from the fountaine of supernaturall grace the satisfaction ariseth from the painfulnesse difficulty or annoyance which is takeÌ„ in performing the same And because euery good and pious act of necessity beareth this heauenly stampe of grace and is commoÌ„ly attended with some paine difficulty euery such action is both meritorious of heauen and satisfactory for the delight taken in sinning both which it hath pleased God to set downe by the Scribes and Secretaries of his holy will 3. S. Marke speaking of a charitable Almes-deed affirmeth it meritorious Whosoeuer shall giue you to drinke a Mar. 9. vers 40. Matth. 25. vers 35. cup of water in my name c. he shall not loose his reward And S. Matthew testifieth that heauen is giuen as merited herby For I was hungry and you gaue me to eat c. And that the same worke is also satisfactory Toby anoucheth Almesdeeds deliuer vs from sinne and death Salomon confirmeth As water quencheth fire so Alsmesdeeds extinguish sinne Which Toâ— 4. v. 11. Eccles v. 35. cannot be meant of blotting out the guilt of any mortall crime wholy remitted by repentance therefore it is vnderstood of satisfiyng for the punishment to which a sinner is liable Neither is there any reason why the same worke of prayer for example may be meritorious to him that prayeth and propitiatory in the sight of God to obtaine some benefit vnto others if it may not be also satisfactory for their sinnes because the excellency of the worke from which merit proceedeth is nothing lessened but rather augmeÌ„ted by reason of the painfulnes the painfulnes froÌ„ which SatisfactioÌ„ is made more precious in regard of the dignity So that merit may well comply in the same action with Satisfaction and Satisfaction agree with merit Yet there is a great difference betweene them for no man can merit for others but satisfie he may Christ only hath merited both grace and glory for vs all and throughly satisfied for our sinnes The vertue of his merits communicated vnto vs by our meritorious deeds we can deriue to none but our selues the fruit of his satisfaction we may apply by our satisfactory workes both to our selues and to our fellow members 4. Besides no man can merit so much but he may daily increase merit more and it is impossible to arriue to such height of perfection in the way of merit but the crowne of reward shall infinitly surpasse the worthinesse of our deserts For the sufferances of this tyme are not condigne Rom. 8. 18. Bernar. de conuers ad Clericos serm 30. to the glory to come They are not answerable sayth S. Bernard to the precedent fault which is remitted nor to the present grace which is infused nor to the future glory which is promised vnto vs. But they may be notwithstanding in the way of Satisfaction more theÌ„ inough to discharge the debt of punishment for that being rated according to the proportion of the faultâ— As the measure of sinne such shall be the nuÌ„ber Deut. 25. of stripes Many zealous Penitents and perfect followers of Christ haue indured more penall afflictions then the satisfaction of their sinne required Now the surplussage or supererogation of these spirituall satisfactions which auance Nazian orat 4â— quae est orat 2. in Pascha In extraâ— Vnigeniâ— de poenis remis 1. Pet. 1. Psalm â—â—â— Basil exponens verbâ— Psal 48. Chrys hom 10. in ep ad Ronaâ—oâ— to some are not vayne or superfluous but make vp one complete masse of passions which abound in the Church chiefly through the sufferings of Christ and our B. Lady For first if euery drop of Christs precious bloud as S. Gregory Nazianzen doth insinuate and Clement the sixt define if euery prayer he made and worke he achieued might haue beene sufficient to haue satisfied for the sinnes of all mankind what a great price what a copâ—ous redemption what an inestimable ransome did he offer for vs A price saith S. Basil surpassing all valew A ransome which as much exceedeth saith S. Chrysostome the summe of our iniquities as the maine Ocean surmounteth a little sparke of fire cast into it 5. Likewise our Blessed Lady who neuer spotted with the staine of sinne who replenished with the fountaine of grace went daily forward increasing in many charitable and painefull workes had a rich heap of satisfactions to augment the summe before mentioned Fulke in c. 1. ad Colos sect 4. Matth. 1. Which because M. Fulke is ashamed to confesse he villanously denyeth by the instigation no doubt of some infernall spirit this immaculate purity of the Virgin Mary and belcheth forth out of his impure breast If she * He speaketh absolutly and accuseth our B. Lady aswell of actuall as of originall sin as appeareth out of his aâ—not in c. 3. Mar. sect Scotus in 3. sent dist 3. quaest 1. Zuarez Tomo 2. in 3. part distinct 3. sect 5. Bonauâ—n 3. dist 3. q. 2. Aug. Ep. 57. neuer sinned how can she reioyce in God her Sauiour How can she be one of Christs people who was called Iesus because he should saue his people from their sinnes Blasphemous Catiffe who would not vnderstand that Christ might redeeme his Mother as Scotus and
Psalme Lord rebuke me not in thy fury nor do thou chastise me in thy wrath Where by his fury they vnderstand the furious flames of Hell by his wrath the chastising correcting fire of Purgatory S. Augustine sayth Purge me in this life and make me such a one as shall not need the amending fire S. Ambrose and Origen proue the like out of that verse of the Psalme We haue passed through fire and water thou hast translated vs into rest to wit through water of Baptisme in this life through fire of Purgatory in the next Heere sayth S. Ambrose by water there by fire By Ambr. in Psal 118. ser 3 20. Rup l. 3 comm in Gen. c. 32. 33. Gen. 3. Pererius l. 6. quaest 4. in c. 3. Gen. explicando vers 24. Field in his Appendix fol. 50. Esay 4. Aug. Ambr. locis citat Aug. l. 21. de ci Dei c. 23. 24. l de cura pro mort c. 1. de 8. quaest q. 2. Origen Cypr. vbi supra water that our sinnes may be washed by fire that they may be burned And the same S. Ambrose togeather with Rupertus testify this to haue beene Allegorically noted by the Prophet Moyses in the fiery sword which our Lord placed before the gates of Paradise to shew that the passage and entrance to the gates of Heauen was now by fire to such as were not wholy purifyed and refined before as Pererius notably declareth in his exquisite Commentaryes vpon Genesis 5. And least some Protestants should weaken the strength of these former testimonyes as M. Field heere doth the authorityes of S. Ambrose S. Hilary expoūding them of the fiery triall of Gods iudgment Isay expresly distinguisheth the one from the other and sayth That God shall purge vs both in the spirit of Iudgment and in the spirit of combustion S. Augustine and S. Ambrose do the like For albeit S. Ambrose as M. Field obserueth doth sometime take the fire mentioned in Scripture for the fiery triall of Gods iudgment yet he purposely also interpreteth it of the fire of Purgatory in the places before cyted and in his exposition vpon the third Chapter to the Corinthians where he teacheth that some of the Iust suffer such pains of fire as the perfidious and damned suffer not which cannot be vnderstood of the examination or triall of Gods Iudgment which the Reprobate suffer as well as the Iust The same I say of S. Augustine when he distinguisheth three sorts of men al tryed by Gods Iudgement and one only that needeth the amending fire The same of Origen S. Cyprian and the rest 6. The last place I will alleadge out of the old law omitting many for breuityes sake is that of Zachary Thou also in the bloud of thy Testamēt hast deliuered thy Prisoners out of Zach. 9. v. 12. the Lake in which there is no water And what lake was this out of which Christ after his death and Passion enfranchised his Captiues but either Limbus Patrum as some hold or rather according to others the Lake of Purgatory Aug. l. 12. de Gen. ad lit c. 33. ep 99. ad Euod In which there is indeed no water of Comfort as there is in Limbo and out of which S. Augustine affirmeth Christ deliuered many when he descended into Hell for so in the new Testament Purgatory is sometim called by the name of Hell 7. In the Acts of the Apostles S. Luke writeth of Christ Whome God hath raysed vp loosing the sorrowes of hell Of Hell Of whom in hell Not of Christ For it was impossible as M. Fulke agreeth with vs he should be Act. 2. v. 24. Fulke vpon this place Aug. l. 12. de Gen. ad lit c. 33. touched with any after death Not the dolours of the damned in the lowest Hell of whome there is no redēption Therefore not without cause I vse the wordes of S. Augustine whome M. Fulke impudently heere auoucheth to haue nothing at all to this purpose it is beleeued the soule of Christ to haue descended to the place where sinners are punished to release them of their torments who me he in his hidden Iustice thought worthy to be released Otherwise I see not how to expound that text c. For neither Abraham nor the Poore man in his hosome that is in the secret of his quiet rest was restrained in sorrowes Phil. 2. v. 10. Thus S. Augustine there where he applyeth to the same end that saying of S. Paul In the name of Iesus let euery knee bow of thinges celestiall terrestriall and infernall and le◠euery tongue confesse c. Which cannot be meant of the Psal 113. damned in Hell of whome the Psalmist sayth The dead shall not praise thee O Lord nor all those that descend into Hell 8. Neither of them can that be meant which was Apoc. 3. v. 3. reuealed to S. Iohn No man was able to open the booke sealed with seauen seales neither in heauen nor vnder the earth For it is not probable the infernall spirits were priuiledged Psal 73. Apoc. 5. v. 13. Suarez tom 4. diso 45. sect 2. in 3. part D. Thom. ◠Mat. 5. v. 26. Luc. 12. v. 58. Tertul. l. de anim c. 35. 58. Cyp l. 4. epist 2. vide Amb. in c. 12. Luc◠Hier. in c. 5. Matt. Eus Emis hom 3. de Epiph. Matt. 12. v. 32. 1. Reg. 28. Aug. l. 21. de cin Dei c. 24. Greg. l. 4. dial c. 39. Fulke in c. 12. Matt. sect 6. Field in appead par 1. pag. 40. Bern. ser 66. in Cant so much as to trye whether they could open that heauenly booke or that they whose pride doth alwayes ascend were comprehended in the number of them whome S. Iohn heard saying To him that sitteth in the throne and to the Lambe benediction and honour and glory and power for euer euer It is likely then S. Iohn spake before only of the Iust as Suarez heereupon inferreth and by them in heauen vnderstandeth the Church Triumphant by them in earth the Militant by them vnder earth the Patient or Church in Purgatory For that is a place vnder the earth a Lake or prison as S. Matthew nameth it saying Be at agreement with thy Aduersary betymes whilest thou art in the way with him least perhaps the Aduersary deliuer thee to the Iudge the Iudge deliuer thee to the Officer and thou be cast into prison Where by the prison Tertullian and S. Cyprian and Eusebius Emissenus expound the prison of Purgatory Againe it is confirmed more strongly by S. Matthew where he sayth He that shall speake against the Holy Ghost it shall not be forgiuen him neither in this world nor in the world to come The ancient Doctours gather from hence that some sinnes may be remitted in the next life For whereas it is written in the first of the Kinges He answered him not neither by dreames nor by the
obiections to the contrary answered against Doctour Whitaker Doctour Field and Maister Abbot pag. 20. The Seauenteenth Controuersy DEmonstrateth that our Iustice is inherent in vs and not imputed only against Doctour Whitaker Doctour Fulke and Doctour Abbot pag. 38. The second Chapter of this Controuersy IN which the former doctrine is confirmed by more reasons authorities and other obiections of our aduersaries refuted pag. 54. The Eighteenth Controuersy IN which it is proued that Fayth Hope Feare Loue Sorrow c. precede as dispositions to Iustification in such as are arriued to the vse of Reason against D. Fulke and Maister Abbot pag. 69. The Nineteenth Controuersy DEclareth how faith alone doth not iustify against D. Whitaker D. Field D. Abbot and all Sectaries pag. 83. The Twentith Controuersy IN which it is concluded that our Iustification consisteth in the habit of Charity against D. Abbot D. Whitaker and D. Fulke pag. 10â— The one Twentith Controuersy IN which it is discussed how good Workes do iustify against Doctour Abbot Doctour Whitaker and D. Fulke pag. 116. THE FIFTH BOOKE The two and Twentith Controuersy DIsproueth the Protestants Certainty of Saluation against D. Whitaker and D. Abbot pag. 140. The second Chapter of this Controuersy VVHerein the former Presumption is refuted by Reason and whatsoeuer the Aduersary obiecteth against vs is remoued pag. 151. The three and Twentith Controuersy DEclareth that true Fayth or Iustice once had may be lost against D. Whitaker D. Fulke and D. Abbot pag. 165. The foure and Twentith Controuersy A Voweth Freewill against D. Fulke and D. Whitaker pag. 177. The fiue and Twentith Controuersy SHeweth the cooperation of Free-wil to our conuersion and to workes of Piety against D. Whitaker D. Fulke and M. White pag. 191. The six and Twentith Controuersy VVHerein is taught that the Fayth uâ—l by the help of Gods grace do some workes so perfect entterly god as they truly please the diuine Maiesty against Doctour Whitaker Doctour Fulke and Doctour Abbot pag. 206. The seauen Twentith Controuersy VVHerein our good workes are acquitted from the spottes of sinne against Doctour Whitaker Doctour Fulke and Doctour Abbot pag. 216. The second Chapter of this Controuersy IN which the same is warrâ—ntâ—d by the Fatherâ— the obiections answered and the vnâ—oluntary motions of Concupiscence discharged of sinne pag. 227. The eight and Twentith Controuersy EStablisheth the possibility of keeping Gods Law against Doctour Whitaker Doctour Fulke and Doctour Abbot pag. 336. The second Chapter of this Controuersy IN which the possibility of keeping the Law is maintained by other reasons and objections answered p. 243. The nine and Twentith Controuersy DEfendeth God from being Authour of siane against Doctour Fulke and his Companions pag. 355. The second Chapter of this Controuersy IN which some other Heresies are comprehended our Sectaries cheifâ— obiections fully answered pag. 372. The Thirtith Controuersy IN which the merit of Good workes is supported against Doctour Abbot and Doctour Fulke pag. 386. The second Chapter of this Controuersy IN which the same is strenghned by other reasons authorities and the Obiections satisfied pag. 296. THE FOVRTH BOOKE THE SIXTEENTH CONTROVERSY MAINTAINETH Originall sinne to be abolished by Baptisme and Concupiscence remaining to be no sinne against D. Whitaker D. Field D. Abbot CHAP. I. IT is the proper badge and common custome of such as wander from the truth sometymes to stray in the extremity of one errour sometyme of another one while by excesse to ouerflow the bankes of truth other while to sticke in the sandes by want or defect Thus a Ambr l. 1. de fide cap. 1. 2â— Sabellius erring by defect gaine-sayd the distinction of Persons in the mistery of the holy Trinity and b Nazi orat 5. de Theolog. Arius by excesse multiplyed or rather deuided the vnity of their Essence c Euâ—gr l. 2. cap. 2. Nestâ—rius would haue no Hypostaticall or Substantiall vnâ—â—â— betwixt the diuine and humane nature of Christ and d Theod. l 4. hâ—ret fab c. vlâ— Eutiches would admit no diuision betweene them e Aug. l. de haeres haer 81. 82. Iouinian so highly commended Matrimony as he equaled it with virginity f Iren. l. 1. c. 22 30. Saturninus Tatian and others misprized it so much as they wholy condemned it as an execrable and vnlawfull thing The g Alfon. de Cast. v. Imago Carpocratians Gnostickes and Collyridians honoured Images with sacrifices and diuine worship The h in Alcoran c. 15. 17. Bilson 4. par p 545. sequent Turkes Image-breakers and our Protestants depriue them of all religious worship i Aug. ep 109. 107. Pelagius the enemy of Gods grace attributed too much k Hier. in praef dial aduer Pelag. Manichaus with our late Ghospellers too little to the liberty of Free-will And to come to my purpose the same l Aug. l. 4. cont 2. ep Felag c. 2. 4. libris cont Iul. Castro l. 12. her verbo Peccat Melanth in loc com de baptis infant Pelagius Iulian the Armentians Anabaptists of our dayes extenuate the fault of Originall sinne deny it to be infectious to the soules of Infants or any thing necessary for the cleansing of it M. Luther Caluin Field Abbot Whitaker and all other Protestants exaggerate it so farre and make it so contagious to the whole of spring of Adam as it can neuer be purged or washed from them 2. But the Church of God and spouse of Christ by the guide of his holy spirit shunning the gulfe of both extremes and still sayling in the middst or meane of truth neither confoundeth the Persons of the Blessed Trinity with Sabellius nor deuideth their essence with Aâ—ius She defendeth the Hypostaticall vnion of God and Man in the persons of Christ against Nestorius and alloweth not the mixture of natures with Eutiches She honoureth Marriage as an holy Sacrament against Tattan yet doth notequall it to virginity with Iouinian with Whitaker and the rest of his crew She condemneth the sacrilegious honour which the Carpocratians allow to Images and yet bereaueth them not of all externall worship with Turkes m Luth. in assert art 2. Caluin l. 2. inst c. 10. parag 8. 9. Field in his booke of the Church c. â—6 Abbot in his defence cap. 2. VVhitaker in his answere to the 8. reason of M. Campian and in his 8. booke aduers Duraum VVhitaker Contro 2. q. 5 cap. 7. fol. 384. Images-breakers and Protestants She requireth the supply and assistance of grace to flye all sinne and to do good pleasing to God against Pelagius and excludeth not the cooperation of Free-will with Manichaeus She auoucheth that all mankind contracted the spot of Originall infectioÌ„ Calu. l. 2. instit c. 1. §. 8. 9. Abbot in his defence of the reformed Cathol c. 2. sol 198. Calu. ibi §. 9. Calu. ibid against the Anabaptists and houldeth also that by fayth in
k Chrys hom 7. in 2. ad Tim. feruour of Charity destroyeth all thinges The l Gregor hom 33. in Euang. fire of Charity burneth and consumeth the rust of sinne Only m Aug tract 1. ep Ioan. Abbot c. 4. sect 22. Aug. despir lit c. 17. Aug. l. de nat gra c. 63. qua vna iusti sunt quicumque iusti sunt Abbot c. 4. sect 22. fol. 477. 478. Charity extinguisheth sinnes Which places I more willingly and diligently cyte because they cannot be passed ouer with that common answere which the Aduersary vseth That Charity is the chiefe and principall vertue for outward vse as the instrument of Faith for mouing or stirring abroad Fayth the only vertue which worketh our iustification For that which is the life the health the beauty of our soules is not the outward instrument but the inward quality which iustifyeth vs before God that which vniteth weddeth vs vnto him maketh vs his friendes conuerteth and conformeth vs vnto him couereth our iniquityes extinguisheth our sinnes that which is the head life of Religion the spirit which quickneth the louer cannot be a signe or effect but the cause the soule of iustification Which intrinsecally iustifyeth sayth S. Augustine By which one Charity they are iust whosoeuer are iust 7. Besides if Charity as M. Abbot confesseth Giueth the outward and accidentall mouing and working to fayth c. is the performance of all dutyes recommended vnto vs both to God and men that is touching all externall actions of righteousnes or iustice it cannot be denyed but that Charity also is the inward guift the heauenly quality which maketh vs iust for so we see in all both naturall and morall thinges the faculty which giueth external power and ability to worke is the inherent forme vertue or accident which worketh within For example the grauity or heauynes which causeth the stone outwardly to descend and couer the center is the innate property which indueth it also with inward heauines The quality which affoardeth power to the fire to warme and send forth the ardour of heate abroad is the inward accident which maketh the fire hoate and ardent it selfe In man that which enableth his body to stir moue that which ministreâ—h ability to performe all externall offices and function of life is the inward soule the internall life which quickneth the body In morall affaires the habit which facilitateth vs outwardly to exercise the actes of temperance is the vertue it selfe which maketh vs temperate That which readily exciteth and stirreth vp the souldier to enterprises and exployts of valour is the inherent valour which incourageth his hart Therefore in thinges supernaturall that which rayseth and eleuateth vs externally to accomplish the workes of iustice is the internall vertue the internall iustice wherby we are iust And seeing Charity ministreth power euen in our Aduersaryes opinion to atchieue all outward dutyes acceptable to God Charity also must needes be the ornament it selfe and splendour of our soules which maketh vs acceptable For as Vega wittily argueth from Vega l. 7. in Conâ— Trid. c. 2â— the deriuation of the word If whitenes maketh white wisedome wise valour valiant Faciet nimirum Charitas charos Charity vndoubtedly shall make vs deere and gratefull vnto the highest Hence it is that Charity is the heauenly spring or spirituall fountaine from whence the riuers of all good workes the streames of all vertues Gal. 5. cap. 2â— August tract 87. in ep Ioan. receaue their purity and perfection whereupon the Apostle S. Paul as S. Augustine teacheth when against the workes of the flesh he wovld recommend vnto vs the fruit of the spirit he beginneth with this The fruit sayth he of the spirit is Charity and the rest be receiueth after August ibidem as flowing and depending of this head which are ioy peace long animity benignity goodnes Fayth c. For who doth solidely reâ—oyce that loueth not the good from whence he ioyeth Who can haue true Abbot in his defence cap. 4. Hier. in c. 5. epist ad Gal. Aug. loc citato August tract 5. in ep Ioan. Haec est margarita pretiosa Charitas sine qua nihil tibi prodest quod cumque habueris quaÌ„ si sola habeas sufficit tibi Aug. ser 50. de verb. Domini peace but with him whome he vnfeignedly loueth Who is long animous in good workes constantly perseuering vnles he burne with louing Who is benigne and mercifull vnles he loue him to whom he exhibiteth mercy Who is good except by louing he be made good Who is profitably faythfull but by that fayth which worketh by loue So that not Charity as Abbot dreameth from fayth but fayth it self I meane liuely Fayth and all other vertues deriue their chiefest dignity and preheminence from Charity For what other vertue sayth S. Hierome ought to hold the primacy among the fruits of the spirit but Charity without which other vertues are not accounted vertues and from which all things that are good take their beginning 8 Worthily therefore I returne againe to S. Augustine our good maister so often commendeth loue as if that alone were to be commanded without which other good things cannot profit And in another place I take this to be the margarite for which the merchant is described in the Ghospell who found one pretious stone and sold all that he had to buy it This Charity is that precious margarite without which whatsoeuer thou hast it profiteth nothing which only if thou hast it sufficeth thee Likewise add Charity all thinges profit thee take away Charity other things auaile thee naught a Aug. ser 42. de temp Charity is the light the oyle which surpasseth all other vertues b Aug. tract 17. in Euang. Ioan. By Charity only the law is fullfilled c Greg. hom 38 in Euang. Charity is the nuptiall garment which adorneth our soules d Ruper Hugo Card. in eum locum Charity is the fire-tryed gould which maketh vs rich with al celestiall treasures e Chry. de incomp Dei nat hom â— Richard de sanct Vict in psal 44 Charity is the Queene of vertues f Richard in eum locum Chrys in psal 232. hom de Char. The mother and mistresse of heauenly vertues g Augu. serm 42. de tempor By which the soule is happy and blessed that deserueth to haue it It is the height and consumation of spirituall life Origen I thinke that the beginning or ground worke of our saluation is Fayth the increase or augmentation Hope the perfection and top of the building Charity S. Clemens Clemen Alexand. l. 2. Strom. Aug serm 20. de verb. Apost Cent. 4. â— 4. Colum. â— 92. Ephrem l. de vera poenit c. 1. Cent. 5 c. 4. Colum. 505. Sedul in c. 5. ad Philip. of Alexandria Fayth precedeth Feare rayseth the building Loue doth consumate or end it S. Aug. The house of God by beliefe is
auerreth That the only Catholike fayth quickneth sanctifyeth giueth life excluding not any workes but the false beliefe of Heretikes Origen vpon the third Chapter to the Romans and S. Chrysostome in his booke of Fayth and the law of Nature attribute Iustification to fayth alone without the outward accomplishment of any externall worke or without the precedent obseruation of the law whether it be externall or internall according to Vasquez both exemplifying in the theese vpon the Crosse so that among all the Fathers whom they obiect no one giueth sentence on their side 20. Finally besides these authorityes and the former common obiections one the Aduersarie yet reserueth as his sole Achilles and properly belonging to this place that our pious and godly workes are outward tokens only and manifestations as whitaker calleth them of inward righteousnes but not the causes which augment or make vs more iust for as the tree is not made good by the VVhitak in his answer to the 8. reason of M. Campian fol. 254. fruites it beareth but only declared and knowne to be such no more can a iust man become more iust by the fruits of good workes which he produceth but only be discouered and knowne to be iust because as the fruits presuppose the goodnes of the tree from whence they spring and do not make it good so good workes prerequire iustice in the worker and cannot concurre to constitute Matth. 71 v. 17. Maldon in c. 7. Matt. him iust Whereupon Christ compareth the iust man with a good tree which bringeth forth good fruits and cannot produce euill the wicked to an euill tree which shooteth forth euill and cannot bring good I answere with Maldonate first by retorting the argument vpon my Aduersaryes If by good works we cannot be made but only knowne to be good it followeth by necessary consequence that by euill works we cannot become euill but only declared and signifyed to be such So Adam being once a good tree planted by God either could not degenerate and bring forth the euill fruits of sinne as he did or by sinning was not made euill or worse then before by iniustly transgressing the Commandment of God became A differeÌ„ce betweene naturall and morall causes necessary to be noted not indeed vniust but was only marked figured with the notes of iniustice which cannot be affirmed without plaine impiety Secondly I answere that there is a great difference between naturall and morall causes as euery Nouice in our Schooles can instruct you Naturall causes by their good or euill effects are neither made good or euill better or worse as the fire waxeth not more hoat by the heate it casteth nor the stocke of the vine in it selfe more fruitful by the outward braÌ„ches it spreadeth abroad but these only demonstrate the fruitfullnes of the vine or heate of the fire Morall causes do not only worke well or badly because they are good or euill but by vvorking vvell or euilly they grovv good or euill become better or vvorse As vvee do not only liue temperatly because vve are teÌ„perate but by many acts of temperance become Arist l. 2. de mori c. 1. Ibid. c. 2. VVhitak l. 1. 8. aduers Duraeum August l. de fide oper c. 14. in psal 31. S. Thom. in Gal. 3. lect 4. Ambr. in cap. 8. ad Rom. Beda in c. â— ep lac temperate by the like dayly go forward increase in temperance For sayth Aristotle As by building builders by singing to the harpe men arriue to be cunning harpers or musitians so by doing good things men become iust by temperate things temperate by valiant exployts valiant Likewise by accustoming our selues to contemne and endure things fearefull and to be dreaded fortes efficimur we grow stout couragious Therfore although the tree which is a naturall cause of budding fruits receaueth not from them any sparke of life or increase of goodnes yet the iust man who is a morall cause in acheiuing good workes is more quickned in spirituall life and perfected in iustice by achieuing of them 21. Then they vrge out of S. Augustine That good workes go not before the iustifyed but follow him that is iust Out of S. Thomas Workes are not the cause that any one is iust before God but rather the executions and manifestations of Iustice. The like out of S. Ambrose Venerable Bede others I answere they are manifestations and remonstrances of the first iustice of the first infusion of grace as S. Thomas expoundeth himselfe and so they follow and are not the cause S. Thom. in c. 2. ad Gal. that any one is iust in that kind yet this withstandeth not but that they perfect and increase the infused iustice as true meritorious and morall causes thereof which is all that we require all that the Oecumenicall holy Councell of Trent hath enacted touching the Iustice of our works quickned with the seed or watered with the due of Gods celestiall grace The end of the fourth Booke THE FIFTH BOOKE THE XXII CONTROVERSY DISPROVETH The Protestants certainty of Saluation against D. Whitaker and D. Abbot CHAP. I. SO deep and vnsearchable are the iudgements of God so close and inscrutable the inuolutions of mans hart his foldes so secret so many his retraytes his search so weake in matters of spirit so hidden and vnknown the operations of grace the feares the doubts the anxiety so innumerable which the best belieuing Protestants and Ministers themselues feele in their consciences as I am wonderfully astonished at this arrogant speach that they should be all infallibly assured and vndoubtedly certaine of their saluation and my astonishment is the greater when I read the sentence of God and Eâ—â—â—â—â— 9. v. 1. 2. verdict of the holy Ghost passe against them in these tearmes vncontrollable There are iust men and wise and their workes are in the hand of God and yet man knoweth not whether he be worthy of loue or hatred but all things are reserued vncertain Prou. c. 20 v. 9. for the tyme to come And who can say my hart is cleane I am pure from sinne Where Salomon doth not affirme as Venerable Bede noteth vpon that place That a man cannot be but that he cannot certainly say or know himselfe to be pure from Beds in eum locum Eccles 5. v. VVhitak l. 8. aduers Duraeum Abbot in his defence c. 4. f. 330. 331. c. Calu. l. 3. instit c. 2. §. 38. sinne Likewise Of sinne forgiuen be not without feare or as whitaker readeth out of the Greeke Of expiation or pardon be not secure To the first of these three testimonyes M. Abbot replyeth with Caluin his Maister That by outward things by thinges that are before our face a man knoweth not whether he be beloued or hated of God howbeit he may otherwise infallibly know it But this answere cannot be shaped to the latter clause of that sentence All thinges are
remayneth behind to satisfy God displeased Where sinne sayth M. Abbot is forgiuen there is no punishment because there is no imputation of that to which the punishment is due Strange men who can neuer pursue the game in hand but euery foot hunt counter to themselues counter to their owne companious 3. Moreouer if Protestants do not desire nor aske forgiuenes of sinnes for any feare of condemnation to which they may be subiect then they cannot pray at least to auoyd that danger of perdition they cannot pray they may not be vtterly abandoned by God swallowed vp by Sathan or cast with the miscreants into outward darkenes They cannot say with King Dauid Destroy not O Psal 25. v. 9. Psal 50. v. 13. Psal 6. v. 1. Psal 37. v. 1. God my soule with the impious and my life with bloudy men Cast me not away from thy face Lord rebuke me not in thy fury nor chastize me in thy wrath that is torment me not in thy fury with eternall nor punish me in thy wrath with Purgatory flames which they fall into who depart this life not perfectly cleansed as S. Augustine expoundeth that place whose testimony S. Gregory cyteth and following his interpretation willeth euery faythfull soule to consider Greg in 1. psal poeâ— vers 1. what she hath done and contemplate what she shall receaue saying Lord rebuke me not in thy fury nor chastize me in thy wrath as if she sayd more plainely This only with my whole intention of hart I craue this incessantly withall my desires I couet that in the dreadfull tryall thou neither strike me with the reprobate nor affict me with the purging and reuenging flames So he so Manasses so the ancient Fathers so the whole Church of God hath euer prayed to haue the guilt of condemnation remoued from them Therfore they were neuer acquainted with our Protestants presumptuous fayth who do not aske forgiuenes of sinnes in this sort M. Abbot therefore not satisfyed with this answere of Feilds windeth about three other wayes to creep out of the mudd in which he and al Abbot c. 3. fol. 289. 290. his adherents are stabiled First sayth he Our prayer obtayneth pardon at Gods hands therefore we pray and by Fayth do rest assured that vndoubtedly we haue that for which we pray Secondly we pray for forgiuenes not that we haue no assurance thereof but for that we desire greater assurance and more confortable feeling thereof The third reason of our praying continually for the forgiuenes of our sinnes is for the obteyning of the fruit thereof to wit a freedome from all miseryes and sorrowes 4. Neither of these fetches can rid him forth of the mire For the first that prayer obteyneth pardon is refuted aboue in the Controuersy of only fayth against M. Field by M. Abbots owne discourse and can no way be verifyed ProtestaÌ„ts pray like the proud Pharisee according to their principles The second third as little auayle for who did euer read so idle an interpretation Forgiue vs O Lord our trespasses pardon our sinnes that is giue me greater assurance they are forgiuen they are pardoned or graunt me full freedome from all earthly misery which is the expected fruit of their forgiuenes Is this to accuse your selues of sinne to sue for mercy with the humble Publican or rather to say with the haughty Pharisy I acknowledge O Lord thy fauour in hauing remitted my offences yet yield me more comfortable feeling of this thy remission free me I beseech thee from all miseryes as thou hast freed me from my faults O proud oraison O Pharisaicall prayer far from the humility of K. Manasses I am not worthy to behould and looke on Manasses in orat sua the height of heauen for the multitude of myne iniquityes c. Forgiue me O Lord forgiue me and destroy me not togeather with my offences neither reserue thou for euer being angry euills for me neither damne me into the lowest places of the earth Far from his humility who durst not approach to the Altar nor lift vp his eyes to heauen but standing a loof sayd Lord be mercifull to me a sinner These men I hope beleeued aright and yet they were not assured of the remission of their Luc. 28. v. 13. sinnes they knew not for certaine that the guilt of condemnation was remoued from them and you no sooner beleeue but you presently receaue a warrant that your faults are cancelled you need not craue further pardon at the hands of God but only that he would seale vp your haâ—â—s with more assurance of his graunt you incontinently not only approach to his Altar heere vpon earth but euen to his throne and presence in heauen instantly asking without more adoe the fruit and consummation of your happynes begun the fulnes of redemption which there is prepared after this life What is arrogancy what is presumption if this be not 5. Besides your second kind of petition wholy proceeds Abbot ibidem f. 289. sect 4. fol. 283. 284. Abbot sect 4. f. 283. 284. from imbecility of Fayth For Our fayth say you being weake giueth but weake assurance and therefore we begge of God that our harts may be enlarged that the testimony of the spirit may more freely sound into vs Yet you affirme That some speciall men with the like assurance belieue their owne saluation as they do the doctrine of fayth expressed in the articles of the Creed Then at least after you obtaine the enlargement of your harts after you be once in the number of those speciall men then you enioy that security as you cannot aske a surer certificate of the remission of your sinnes then at the least you can say no longer Forgiue vs our trespasses for as we cannot without blasphemy desire more assurance of the Incarnation and Passion of Christ then that they are proposed in our Creed as articles of our beliefe so if you as infallibly beleeue your owne saluation and consequently the remission of your sinnes as those reuealed mysteryes it can be no lesse then horrible impiety to craue more assurance of them or if you may still craue for more by reason of the weaknes of your wauering fayth why do you boast and glory so much in the prerogatiue of your fayth when neuer any Protestant could yet arriue to this strong and stedfast Fayth 6. Thirdly your assurance of saluation is noysome and pernicious to the progresse of vertue it expelleth So S. Gregory calleth it feare the nurse of wisedome the anker of our soules the guardian of good life It looseth the reynes of careles liberty engendreth pryde arrogancy presumption breedeth a neglect of holesome discipline and many other weeds of dissolute and wanton demeanour Whereas the vncertainty whether we be worthy of loue or hatred whether our workes be acceptable to God or no as long as we haue a morall confidence and stedfast hope that they be cherisheth the seeds of sundry
Gods sight much lesse pleasing sacrifices to him as in the precedent discourse hath beene shewed if they be defyled with sinne 4. M. Abbot answereth Therefore good works being touched and infected with the contagion of sinne before they can please God must haue some meanes to take away the guilt imputation of the sinne c. which Christ doth perfuming them with the sweet Abbot c. 4 sect 44. fol. 578. 579 incense of his Obedience But how doth Christ take it away By abolishing or not imputing the contagion By not imputing sayth Abbot but thus he taketh away according to them the filth of adultery of murder of sacriledge and all heynous crymes from the beleeuing Protestant And are those sinnefull workes thereby made gratefull hostes and acceptable sacrifices pleasing vnto God No sayth he agayne Our good deedes are not sinnefull workes Are they not What is that guilt then of contagious sinne which must be taken away before they can please God If they be not sinnefull no contagion of sinne is to be pardoned by not imputing if they be sinfull then your sinneful acts inherently in themselues sinnefull by not imputing the guilt of contagion become gratefull pleasing and acceptable vnto God Neyther can M. Abbot any way cuade by his frequent and worm-eaten answere that the action we do is not sinnefull because it is in substance a good Ibid. â—7â— worke and the fruit of the good spirit of God and the default and imperfection is only an accident to the worke Nor Whitaker who to the same purpose replyeth in his answere to Duraeus VVhitk â— in his answere to Duraeus l. 8. pag. 698. We meane not that good workes are sinnes but that they haue some sinne mixed with them For it followeth not that siluer is drosse because it hath some drosse mingled with it Seeing our dispute is not heere of the physicall substance which in euery action euen of murder theft and the like is transcendentally good or in genere Entis to vse the Philosophers tearmes but of the morall bounty or deformity of a worke which if it be tainted with the mixture of any euill how accidenttally soeuer it cannot be good sith it is true which Dionysius teacheth Good ariseth from an entiere cause euill from euery defect So that Whitakers example which Abbot also alleadgeth Dionys de diuin nomin c. 4. par 4. Bonum ex vna tota causa malum ex multis particularibuâ— que proficiscitur defectibus of gold or siluer mingled with drosse is nothing to the purpose because there be two materiall substances really distinct heere we question of one morall act which admitteth no distinction there although one metall be mingled with the other yet by seuerall veynes in seuerall places they are so incorporated as the siluer is not drosse or drosse siluer heere the same act flowing from the same will aymed at the same end must be both good and bad pure and defiled siluer and drosse which is impossible For as it inuolueth contradiction that one and the same assent of vnderstanding should be at the same tyme both true and false in the agreement of all Philosophers and Deuines so likewise it implyeth that one and the same acte of the will should be ioyntly at the same moment good and euill laudable and vituperiall pleasing displeasing vnto God Wherefore if euery action of it owne nature be euil no worke of ours can be in substance good as M. Abbot would haue it none excellent as Whitaker pretendeth but the most excellent must needes in it selfe be wholy marred wholy odious vnto God wholy and substantially naught howsoeuer by outward acceptation it may seeme beautifull and fayre Not so say they for our good workes are not wholy euill not hatefull not sinnes but infected quoth M. Abbot with the contagion of sinne We say not quoth Whitaker to marry a wife is sinne Abbot VVhitak in the places cyted aboue but that they who marry wiues intermixe some sinne in that good action But you say that that intermixed sinne may wholy marre the action make it odious to God if that which is done be weighed in the ballance of diuine iustice Therefore you say that the action of it selfe is wholy euill wholy marred altogeather odious vnto God and hatefull of his owne nature vnles you beleeue that an action weighed in the ballance of diuine iustice becometh thereby worse more odious and abhominable then of it selfe it is and that our supreme highest Iudge who iustly condemneth the wickednes of man maketh it more wicked by the seuerity of his iudgement 5. Moreouer from whence creepeth this spot of sinne into that good and lawfull action of marriage Not from the will of taking a wife for that is laudable no sinne according to the Apostle not from the substance of the act for that M. Abbot also alloweth to be good not from any other accidentall circumstance of end tyme place or person for I suppose they be all guided by the rule of reason How then is sinne intermixed in the good action of marriage By the same act which inseparably draweth the stayne of corruption with it or by some other adioyned The desire of taking a wife for a good end in such as may lawfully marry is free from all sinne as by a wicked intention to which it is ordeyned if by the same one and the same action is both good and euill a sinne and no sinne agreable to reason and disagreable consonant and dissonant to the will of God the often refuted vnauoyded implicancy which you incurre If by some other act or vicious intent either this intention is principall and the cause of marriage as to marry the easier to contriue the murder of his wife or some other then the action of marriage is not good but impious wicked and detestable or it is a secondary intent and followeth the desire of marriage so it cannot vitiate the former good desire nor be termed a sinne intermixed therewith which albeit obstinate and ignorant aduersaryes can hardly be drawn to confesse yet will I make it so cleare as they shall not be able to deny Let vs take for example the act of louing God or dying for his sake what mixture hath it or slyme of euill any stayn that ariseth from the obiect beloued or will which loueth it Not from the obiect for that is infinite goodnes without all spot or blemish therefore no blemish can be intermixed with that act as it tendeth to so pure an obiect nor from the will of louing it for no feare of excesse no danger of impurity can possibly flow from desiring to loue the fountaine it selfe and mayne sea of purity not from the mudd of distraction not from the scumme of vaine glory not from the froath of pride which sometyme may accompany that heauenly loue for as it is impossible the act of loue should be an act of distraction vanity
later members wipe away our Protestants exposition interpreting this place of the meere knowledge not of the obseruation of the law because God speaketh there of fullfilling and doing it in worke Rom. 10. v. 6. August de na gra c. 69. q. 54 in Deuteron Theod. q. 38. in Deuteron Rom. 8. v. Yet if by reason of S. Paul who allegorically only not literally applyeth that sentence to Christ they gloze it at least to be vnderstood of the Euangelicall doctrine of Fayth then we also insist that if the precept of fayth in substance supernaturall may be obserued how much more the naturall commandments of the Decalogue of which S. Augustine and Theodoret expound that of Deuteronomy 2. Secondly the Apostle sayth That which was impossible to the law in that it was weakned by the flesh God sending his Sonne in the similititude of the flesh of sinne euen of sinne damned sinne in the flesh that the iustification of the law might be fullfilled in vs who waike not according to the flesh but according to the spirit Therefore they that are regenerated in Christ in whome the spirit of God dwelleth who walke in newnes of life do truly satisfy and fullfill the law of God They Fulk in 8. ad Rom. sect 1. Abbot c. 4. sect 38. 43. do it quoth Fulke and Abbot by the supply or imputation of Christs righteousnes imputed vnto them and made theirs not by ability giuen them to keepe it But this guilefull commentary hath beene heertofore discarded in the Controuersy of Inherent Iustice And heere S. Paul flatly auerreth the comming of Christ to haue beene that the iustification of the law might be fulfilled in vs in vs whose earthly shape and similitude he tooke in vs in whose flesh he damned and abolished sinne for in his owne he neuer extinguished any because it was neuer touched with the least aspersion Therefore he cannot be expounded of the obedience performed by Christ in his own person but of that which we atcheiue in ours whome he cleanseth from vice and adorneth with grace that the iustification of the law might be fulfilled in vs quickened by his spirit which in flesh weakened infeebled by sinne was otherwise without grace impossible to be kept Likewise Christs righteousnes according to Protestants is communicated vnto them by fayth only but the Apostle heere writeth of a iustification obtayned by working and going forward in newnes of life by walking not according to the flesh but according to the spivit then the causall preposition for which ensueth the comparison betweene them that pursue their fleshly appetits and such as are swayed with the desires of the spirit the correspondence and agreement with this other Text Not the heares of the law are iust with God but the doers of the law Rom. 2. v. 13. shal be iustifyed inuincibly proue that the Apostle speaketh of the iustification purchased by the doing and keeping of the law in our owne persons and not of that which by Augu. de spir lit c. 26. your almighty-vaine beleefe is imputed vnto you And so S. Augustine When it is sayd quoth he the doers of the law shall he iustified what other things is sayd then the iust shal be iustified For the doers of the law verily are iust Agayne Fullfill Aug. in psal 32. the law which thy Lord thy God came not to breake but to fulfill for thou shalt fulfill that by loue 〈…〉 are thou couldst not And a litle after Our Lord will affoard his sweetnes and our earth August ep 144. ad Anast. Idem de spir lit c. 30. will yield ber fruit that by charity yee may fulfill which by feare was hard to accomplish In another place The law teaching commanding that which without grace could not be performed discouered vnto man his infimity that infirmity discouered might seeke out a Sauiour from whome the will healed might be able to do which infirme it could not do The law therefore leadeth vnto fayth fayth impetrateth a more copious spirit the spirit diffuseth Charity Charity fullfilleth the law 3. Thirdly Christ pronounceth May yoake is sweet and Matt. 11. v. 30. 1. Ioan. 5. v. 3. my burthen light S. Ioan This is the law of God that we keep his commandments and his commandments are not heauy To whom are they not heauy To them to whome our Redeemer spake Take vp my yoake vpon you and learne of me Matt. c. 11. v. 29. because I am meeke and humble you shall find rest to your soules To them whome S. Iohn taught how to ouercome the world but these men were inuironed with humane infirmityes therfore men compassed with the frailty of our flesh which M. Abbot gaine-sayth may by the succour of Abbot c. 4. sect 43. Christ and assistance of his grace take vp the yoke of Gods commandments easily beare them and sweetly obserue them Fourthly our Sauiour sayd to him who desired to learne the way of saluatioÌ„ If thou wilt enter into life keep the commandments Is it possible then to enter into euerlasting Matth. 19. v. 17. life Yes And not by this meanes which Christ proposed No. No Conceaue you so hardly of the blessed Redeemer and louer of our soules as to auouch that he who came to teach the way of truth who neuer counsailled the captious Pharisyes his deadly foes to run any vncouth false or straying path did now perswade this Religious Marc. 10. v. 21. Basil hom cont dinites auaros Chrys Euthim. in eum locuÌ„ Calu. in Harm in c. 19. Matt. Marc. 10. Luc. 18. Psal 118. v. 31. v. 55. 51. 168. young man whome he loued who vnfeignedly sought as S. Basil S. Chrisostome and Euthymius thinke his eternall weale to an erroneous and impossible course of of atteyning blisse Did he say vnto him hoc fac viues do this and thou shalt liue which although he would he could not do or if he did might not purchase life therby For such is the impious answere which Caluin and his followers returne to this heauenly admonition or precept of Christ forcing his meaning quite contrary to his words Fifthly Kinge Dauid auoucheth of himselfe I haue ran the way of thy commandments I haue kept thy law I haue not declined from thy testimonyes I haue kept thy commandments and testimonyes And that you might be assured he sayd true the holy Ghost addeth his seale subscription thereunto Dauid did that which was right in the sight of God turned from nothing that he commanded him all the dayes of his life except only the matter of Vrias the 3. Reg. 15. v. 5. 3. Reg. 14. v. 8. 4. Reg. 18. Luc. 1. v. â— Hethiâ—e Agayne He was not like my seruant Dauid who kept my Commandments Of Ezechias he witnesseth the same Of Zacharias and Elizabeth Saint Luke recordeth They were both iust before God walking in all the commandments and iustifications of our
in their power by Gods helpe to Basil Orat in illud Attende tibi Chrys ho. 8 de poenio Aug. tom 7. denat grat c. 6â— Hier. ep ad Damas de expos Symboli keep them Therefore to quit the soueraigne goodnes from this merciles cruelty the Fathers vniformely define That it is a wicked thing to teach the Precepts of the spirit cannot be obserued S. Basil Accuse not God he hath not commanded things impossible S. Chrysostome We stedfastly beleeue God to be iust good not able to command things impossible hence we are admonished what we ought to do in things easy what to aske in things hard and difficile S. Augustine S. Hierome accurseth their blasphemy who teach any impossible things to be imposed by God vnto man Which argument hath beene handled heertofore in the CoÌ„trouersy of Free will where the Aduersaryes cauils theretunto are reiected The like impiety it were in God to cooperate with vs in such speciall manner to affoard his heauenly grace his supernaturall ayde to the keeping of his Commandments if we transgresse and sinne in keeping of them For as our August de pec mer. remis l. 2. c. 5. great Doctour S. Augustine teacheth To commit sin we are not ayded of God but to do good things or wholly fullfill the precept of iustice we cannot vnles we be ayded by God Marke heere that by the ayde of God we may not in part but wholy fullfill the precept and that in fullfilling it we do not sinne because thereunto we could not be holpen by God To which my aduersaries cannot shape their worne-out and thrid-bare reply That our obseruation our loue of God Abb cap. 4. sect 44. for example is no sinne but a good deed by acceptation For as I haue often answered God cannot accept that for good which is in it selfe naught and sinnefull but it is good in the Abbot ibid. sol 579. originall of grace from whence it proceedeth Explane your selfe a little better whether you meane it is perfectly or imperfectly good Graunt perfectly and you go on our side yield only imperfectly and you stand at the stay you were before perhaps you imagine that it springeth perfect from the fountaine of grace and after receaueth a blemish from the weaknes of flesh You imagine amisse for the same indiuiduall morall act which once is enriched with the dowry of perfection caÌ„not be after impouerished with any basenes of vice Or is it partly good as it is wrought by grace and partly euill as it runneth through the conduct of depraued nature No such matter the thing contradicteth it selfe as hath beene often signifyed neither is nature the conduct or pipe but true cause of the act in which there is not any part good assignable to grace distinct from that which is ascribed to man but the entiere action perfect or lesse perfect is wholy assigned to mans freewill wholy thereunto ayded by grace as the characters which the scholler frameth by the Maisters guiding of his hand are not seuerally drawne fayrely by one and rudely by the other but the same fayre or deformed rude or well fashioned are wholy from both Which forceth M. Abbot from that incongruous shift We Abbot cap. 4. sect 44. fol. 579. by our corruption do disgrace that which proceedeth holy and pure from God In like manner he is ferretted out of his other berry-hole That the action is good in the will and endeauour of Abbot ibid. the person by whom it is done For the will is weake the endeauour mean the person cloathed with human corruption who if he may will and endeauour that which is good then some good may proceed from a fleshly man perfect and entiere free from all spot and blemish or els the will and intendment is no better then the worke and VVhitak in his answere to the 8. reason of M. Camp VVhitah l. 8. aduers Duraum Abbot cap. 4. sect 44. fol. 578 this assignement of goodnes which you make to the will is a meere shew or treachery to cloake the badnes of your cause 2. Lastly you say although you place it not in order last that the duty we obserue is in substance good Well I am contented with this but see you recant not for heere I haue that the substance at least of louing God the substance of euery obseruation of the law which we achieue is perfect and entiere able to satisfy the will of God able to make vs acceptable vnto him Yes say they If he fauourably looke vpon it and impute not the fault but if he Abbot c. 4. sect 47. fol. 596. should strictly narrowly deale with vs he should haue iust cause of reiecting vs in the doing thereof Forbeare these ifs ands and come to the point Is the substance of the action done entierely good in it selfe or no abstracting from the fauour or dislike of God whose indulgence or seuerity VVhitak in his answere to the 8. reason of M. CampiaÌ„ being extrinsecall doth not make the substance of the worke better or worse It is not so good as it may endure the try all of the precise and perfect rule of righteousnes truth This is not the question but whether it may stand with satisfaction of his law It cannot stand with it in such full complete and absolute manner as that nothing at all may be added thereunto Neither is that the thing demanded who euer dealt with such slippery companions Must I still put you to the torture to draw out the truth My question is whether the substance of the act satisfyeth the obligation of the law Let vs heere what you say to this They answere as heertofore It is short of that which the law requireth it cannot be such VVhitak in his answere to the 8. reason of M. Câ—mplan and lib. 8. aduer DuraeuÌ„ Abbot cap. 4. fol. 60â— as it ought to be as long as the flesh lusteth against the spirit there can be no such entiere good in vs. Alwayes a man doth lesse then he ought to do I thought you would flinch from your word but I pursue you also flying The act then of louing God is substantially short of that the law requireth substantially lesse then it ought to be and not only lesse of that which ought to be by perswasion or counsaile but by precept binding to more vnder payne of morall sinne therefore the substance of this lesser act is not morally good but mortally defectuous substantially faulty a deadly sinne and true transgression of the law to which God cooperating must needs cooperate in particuler manner to the accomplishment of sinne Protestants are bound to surcease from louing praying or endeauouring to performe those mortall crimes and bound to performe them because God commandeth them as I further demonstrate by this dilemma Either God commandeth the complete perfect fullfilling of his law which Protestants teach no man in this
con 2. epist Pelag. lib. 3. cap. 4. obseruation of the decalogue and in liew of them imposeth a light carriage Aug. ser 9. de verb. Domini not pressing vs downe with weighty loade but lifting vs vp as it were with winges A preceps of loue which is not heauy 10. Furthermore a slaunderous reporte is spread against vs touching the diuision of the Decalogue which I thinke not amisse heere to insinuate as it were by the way that we leaue out one of the commaundments the second as Protestants count it of not worshiping grauen Idolls but this is a meere cauill for we deuide the decalogue with S. Augustine branching the first Table into three precepts which instruct vs in our duty to God the second Table into seaueÌ„ appertayning to our neighbour Aug. de perfect iustit c 15. Sarcinam subleuanteÌ„ vice pennaruÌ„ Aug. de nat gra c. 43. 69. Aug. q. 71. in Exod. and we proue this diuision to be most consonant vnto reason because the internall desire of theft as mainly differeth from the desire of adultery as the externall actes vary amongest themselues in their specificall natures Wherfore as it pleased God seuerally to forbid the outward actes so we distinguish the inward consentes into seuerall commandements making two of the last which Protestants combine in one and vniting the first vpon far better grounds then they distinguish it For seeing he that draweth the pourtraiture or maketh the similitude of any creature to the end to adore it maketh to himselfe a straung God another God besides the liuing God of heauen which is forbidden in the first wordes of the first commandement all the prohibitions appertayning thereunto as thou shalt not make to thee a grauen thing Thou shalt not adore c. are but members and explications of the same precept and so ought not to be deuided from the first This is the cause why in our Catechismes where a briefe summary or abridgement of the comandements is contracted we omit these declarations of the first as likewise of other preceptes for breuities sake and not because they prohibite our adoration of images For we allow euery member word and syllabe of the whole to consist there with as hath bin heretofore expounded 11. Finally they obiect S. Augustine S. Bernard and S. Thomas affirming the precept of louing God to apperteyne Augu. de spir lit c. vltim in l. de pers iustit Bern. serm so in Cant. S. Thom. 3. 2. 444. art 6. to the life to come and that it cannot be perfectly accomplished in this life which S. Augustine also teacheth of that other commandment Thou shalt not couet I answere hey auouch both impossible to be kept in the anagogicall meaning of those preceptes for which they were enacted that is according to the end or supereminent perfection as S. Augustine writeth or deyned by God which is that extirpating by little and little all euill inclinations we may perpetually without intermission be inflamed with the loue of vnspeakeable goodnes this is the marke at which those precepts ayme this is the goale vnto which we must runne and cannot heere arriue vnto it yet they confesse that these and al other commandements taken in their literall Bern. serm 50. in Cant Abbot cap. 4. sect 43. ful 572. Bernar. in l. de praec dispens c. 15. August de spir lit c. 35. Aug. com 3. de spirit lit c. 5. item l. 6. cont luliaÌ„ c. 5. sense may be perfectly accomplished according to the substantiall fullfilling of them and satisfaction of the whole bond they oblige vs vnto Therfore S. Bernard By coÌ„manding thinges vnpossible vnto vs he hath not made vs preuaricators or trespassers as M. Abbot englisheth it but humbled vs impossible he calleth theÌ„ in respect of the vnmatchable inteÌ„ded purity which admitteth not the least mixture of vncleanes possible notwithstanding and easy he accounteth theÌ„ to such as haue tried the sweet yoke of Christ Impossible in respect of the end proposed possible and easy by Gods grace in regard of the obligation exacted ayming at that we increase in humility crying for help to be discharged of the infirmities with which we are clogged performing this we become not trespassers or preuaricators but doers keepers of the law In respect of that there is no example of perfect righteousnes among men S. Augustine In regard of this we cannot deny quoth he the perfection of Iustice to be possible euen in this life And Grace doth now also perfectly renew man altogether froÌ„ al sinnes in respect of that al the commandments are esteemed as kept wheÌ„ whatsoeuer is not done is pardoned vz. * Gabr. Vasquez in 1. 2. disp 212. c. 2. Stapleton l. 6. de perfe iustit c. 23. August de spir lit cap. 36. August de pec mer. remis l. 2. c. â— what soeuer is not done according to some litle precept or smal circuÌ„stance binding only vnder venial sinne In regard of this the whole law is fulfilled nothing is to be pardoned in respect of transgressing the coÌ„mandement because that which is wanting is not to be accounted a breach therof And so I end with this my S. Augustine who neuer maketh end of impugning our aduersaries Neyther doth God command any impossible thing to maÌ„ neyther is there any thing impossible to God for to help assist him to the performance of that which he coÌ„mandeth by this man may if he wil be without sinne ayded by God THE XXIX CONTROVERSY DEFENDETH God from being Authour of sinne against Doctour Fulke and his Companions CHAP. I. BECAVSE some moderne Protestants deeme both themselues and their gospellers maliciously wronged with the false imputation of this detestable Heresie I will set downe the words of a chiefe Ringleader amongst English Reformers that you may apparently Aug. in enchir cap. 100. l. de corr gra cap. 10. Ful. in cap. 6. Matth. sect 6. 4. 3. ad RoÌ„ in sect see I challenge them no further then their owne writings giues me iust cause of combat in defence of his Goodnes who neuer would haue permitted these or any other euils as S. Augustine teacheth vnles he could from them draw forth some good M. Fulke commenting vpon those words Lead vs not into temptation sayth The text is playne lead vs not whereby is proued not only a permission but an action of God in theÌ„ that are lead into temptation Likewise all sinne is manifestly against the will of God reuealed in his word although nothing come to passe contrary to the determination and secret will of God c. it is not against his secret will that there is sinne God worketh not as an euill authour of sinne but as a iust iudge c. Caluin often Caluin l. 1. instit cap. â—8 §. 1. 2. 3. 4. 5. 6. l. â— cap. 4. l. 3. cap. 23. §. 4. 7. Fulke in c. 9. ad Rom. sect 1 ibid