as you cannot mistake them by your owne diuision subuert your owne assertion Are they fundamentall points which vndermine the foundation and shake the ground-worke of true Religion TheÌ„ Caluin his pupills dissent from their Grandâ—â—res in fundamentall Hunâ—ius in his booke intituled Caluinus Iudaizans Luth cont art Louan thes 27. points by the censure of Hunnius a Protestant writer who brandeth him with Arianisme Iudaisme and the like Are they fundamentall points which whosoeuer defendeth is estranged from God ranged amongst heretikes and banished the company of men Then all Sacramentaryes whome Luther for their Tropicall construction of the wordes of the Sacrament seriously censureth as Heretikes and aliens from the Church of God All Lutheranes Caluin lib. 4. instit c. â—7 whome Caluin attacheth of the Eutichian heresy for auouching the immensity of Christs body answerable to his Deity All English Puritans whome their fellow-Protestants excommunicate by their Canons cassiere their Canon 4. 6. 7. c. Society are among themselues dismembred in fundamentall points Loe the peace of our new Ghospellers Loe their agreement in pointes fundamentall Loe the markes they obserue in expounding Scripture which beare them headlong on these rockes of dissention 5. M. Whitaker therfore propoundeth a surer ankerhold to stay them in these stormes The direction to wit of the holy Ghost the supreme interpreter of his sacred will which Vvhitaker â—â—â—t 1. q. 3. c. â—â— q. 5. cap. 3. whosoeuer followeth cannot but escape the danger of shipwracke Who if he vnderstood by this direction the infallible assistance of that diuine spirit as he guideth the head or gouerneth the whole body of the Church we willingly subscribe vnto it But his meaning is farre otherwise He meaneth heerby the priuate motion of the holy Ghost as he secretly inspireth euery particuler faythfull man commonly called the priuate spirit of which all Protestants vaunt so much and against which the Prophets and Apostles generally exclaime Ezechiel cryeth out Woe be to Ezech. 13. v. â— 2. Pet. â— v. 20 the foolish Prophets who follow their owne spirit S. Peter sayth No Prophesy of Scripture is made by priuate interpretation And although you reply that the spirit you arrogate is not priuate not the spirit of man but the spirit of God which is publike and diuine yet seeing you do not assigne any VVhitak cont 1. q. 5. cap. 4. publike person whome this spirit infallibly assisteth but ascribe it to euery particuler and priuate man it can be no other then that priuate spirit so frequently reiected in holy Write 6. For tell me M. Whitaker what is this spirit of Vvhitaker cont 1. q. 5. c. â— prope finem Ibid. quaest 3. c. 1â— cont 1. q. 2. c. 3. which you bragge An inward perswasion you say of Truth From whome From the holy Ghost Where In the secret closet of the belieuers hart When When he heareth or readeth the word of God Is this all Is not this a priuate and vncertaine spirit subiect to a thousand phantastical illusions There commeth Montanus with his minion Maximilla ther commeth Marcion there commeth Valentinus euery one chalengeth the prerogatiue of his spirit and spirit as he pretendeth of God The first his prophesy the second Tertul. de praescript cap. 4â— the visions of his Paraclet the third the dreames of his Aeâ—nes Were they not illuded by the wicked spirit And may not Protestants be deceaued as well as these Their perswasion is priuate it may be mistrusted their spirit hidden it cannot be proued 7. M. Whitaker yeildeth That it cannot be proued or demonstrated Vvhitaker cont 1. q. 5. c. 3. propâ— finem to others but it may be a sufficient warrant to them that haue it of the true sense of Scripture it openeth vnto them Against both which I dispute First if it cannot be manifested or proued to others then in respect of them they haue no certaine ground to belieue the Ghospell of the Protestants rather then the prophesy of Montanus the visions of the Marcionists Againe if it cannot be manifested or proued to others and no true interpretation can be made without it no meanes haue Protestants to teach to preach to assure their Brethren or perswade any others Vvhitaker cont 1. q. 3. c. 11. q. 5. c. 10. Reyn. in his conf c. 2. diuiâ— 2. the light of their Ghospell Which if you do not perspicuously see I will set before you a glasse to view it in by a collection or two gathered out of M. Whitaker 8. He granteth and D. Reynolds heerein accordeth with him that neither recourse to places so often mentioned nor suruey of Originals nor coÌ„sideration of words phrase and stile are auailable to ayme aright at the marke of Truth vnlesse the holy Ghost leuell and direct vnto it vnlesse he go before with his torch of light He Vvhitaker cont â— q. 5. cap. 10. graunteth moreouer that no inspired minister can demonstrate to others the holy Ghost with his lincke to haue enlightned his hart It resteth therfore by this own Logike that no Minister can giue assurance of the doctrine he preacheth and consequently no fayth can be taught no beliefe receaued from the mouth of our Ghospellers It resteth that no Iudge can be amongst them no vmpier of controuersies no Pastour no preacher able to conuert soules plant fayth end debates which necessarily requireth infallible assurance to conuince the hearers of the truth deliuered 9. Secondly I shew that this inward spirit can neuer be a warrant sufficient in the search of Scripture to guid them that inioy it For eyther it guideth them somtyme fallibly or allwayes infallibly Say sometyme fallibly It is neuer to be credited vnlesse you prescribe some rule to know when it faileth when not and this prescription you make eyther by some deceauable or vndeceauable spirit and so we are as farre to seeke as we were at the beginning Say alwayes infallibly Whatsoeuer you expound speake or write by the instruction of this spirit ought to be imbraced as Canonicall Scripture as the heauenly writings or Oracles of God and sith you often vary from your selues and contradict one the other you prophane the Diuine oracles with horrible contradictions Besides if the spirit of euery faithfull belieuer be a safe conduct to lead him to the vnderstanding of Scripture to what end are the doctours interpreters of Gods word To what end did S. Paul say to one by the spirit is giuen the grace of working miracles to another Prophesy 1. Cor. 12. v. 9. 10. Ad Haeb. â—3 v. 17. to another discerning of spirits c. Why did he restraine to some which is extended to all To what end were people commaunded to obey their Prelats To what end was it pronounced He that heareth you heareth me c. And He that heareth not the Church let him be to thee like an Ethnike and publican To what end were these
things spoken if to Luc. 10. v. 16. Matth. 18. v. 17. all be graunted the spirit of Prophesy If members must iudge of their heades and people examine their Pastours doctrine 10. In fine to rippe vp the bowells and breake the very sinewes of this answere in pieces the inward Spirit which moueth the Collatour in the exposition of Gods word may be caused three seuerall wayes 1. God may inspire it 2. The Diuell suggest it 3. The discourse of reason gather and collect it Now aread me this doubt you that ground your fayth hereon how do you know the perswasion you follow to be an inspiratioÌ„ 2. Cor. 1â— vers 14 from God a suggestion of Satan or a discourse of reason The Diuell may transfigure himselfe into an Angell of light many falshoods as the Philosopher teacheth may seeme more probable then truthes Diuers haue beene vndoubtedly perswaded that the spirit of God guided them aright when they were ignorantly missed by the spirit of deceit wherein if you belieue not me belieue a iudicious learned ProtestaÌ„t belieue M. Hooker a famous writer of your owne who hath published these wordes in print Such as are readiest to cite for one thing fiue hundred Hook in his 2. Book sess 7. fol â—18 sentences of holy Scriptur what warrant haue they that any one of theÌ„ doth meane the thing for which it is alleadged Is not their surest ground most commonly eyther some probable coniecture of their owne or the iudgment of others taking those Scriptures as they do which notwithstanding to meane otherwise then they take them it is not still altogeather impossible So that now and then they ground themselues on humane authority euen when they most pretend diuine Who could say more against the vanity of our Sectaries against their obstinate arrogancy in expounding the word by their owne priuate sense and iudgmeÌ„t for if amongst fiue hundred sentences they haue no warrant for one to meane the thing for which it is alledged Yf now and then they ground themselues on humane authority euen when they most pretend diuine by the pretence no doubt and direction of the spirit what notes doth he or his mates assigne what marks do they propose to discerne the Diuine spirit of God from the humane spirit of man or illusion of the Diuell 11. Marrie some Protestants prescribe the Analogie of Scripture That the spirit ought to be tried by Canon of holy writ which is nothing els then to allow the circle so often hissed out of schooles by the spirit to interpret the Scripture and by the Scripture to discerne the spirit Nothing els then to make a faire shew where no hope can be had of escape For either I vnderstand before the sense of the Scripture to which I iudge my spirit agreable or vnderstand it not Suppose I vnderstand it in vaine is the instruction of the spirit Suppose I know it not how shall I iudge of the conformity of my spirit to that which I do not my selfe conceaue Others therfore teach That the spirit needeth not the touch stone of Scripture but may by it self be descried as black from white light from darknesse If this be so why are we commaunded Not to trust euery Spirit when none can deceaue vs Why is it â— Ioan. 4. v. 1. IbideÌ„ sayd Trie the Spirits when they need no triall How falleth it out so many mistake the spirit of truth How is our sight so dimmed that we cannot perceaue the distinction of spirits the darke night from the clearest day 12. We for example beleeue with Protestants the Councell of Nice we beleeue the mystery of the holy Trinity the Incarnation of Christ and with the same spirit which they count erroneous we beleeue the CouÌ„cell of Lateran of Florence the Reall presence the Sacrifice of the masse neither can we see any difference in this our spirit Not we perchance but you the sharp-sighted eagles who soare so high as to gaze on the sunne you no doubt can bewray the different markes Aske then the Lutheran what cloudes of darknesse he discouereth in the spirit of defiance he hath with the Caluinist from the bright beames of light which ioyntly shine in poynts of their agreement he answereth None at all Aske the Caluinist what foggie mist he espieth in his spirit of variance from the Lutheran he answereth none at all Aske the diuine spirited Protestant Aske the Puritan the like question The Protestant contendeth that the spirit which causeth him to dissent from the Puritan is the spirit of light the illustration of the Holy Ghost The Puritan protesteth the same of his And wheras the one must needs be a Satanicall illusion sith it wholy crosseth and contradicteth the other who seeth not that the spirit of truth cannot by it self be discerned from the spirit of deceit no not by the grand-maisters themselues and boasters of the spirit 13. When our Ghospellers are thus beaten out of all their forts or strong holds of succour when they are conuinced that neither Scripture alone nor perusall of places nor examination of Greeke Hebrew fountains nor prayer to God with the direction of the priuate spirit can safely conduct them to the true knowledge and Rein. â— 2. diuis 2. p. 62. 〈◊〉 in act Col. Ratis ses 14. p. 1â—2 Vvhâ—taker desa Scrip. Controu 1. q 4. c 4. q. 5. â— 8. Ioan. â—o v. 17. 1. Cor. 2. v. 15. sense of Scripture will you heare their last and most desperate refuge Listen and learne to detest their fraud Albeit say they these former helpes be not alwayes effectuall to the reprobate or wicked sinner yet they are sufficient inough to the elect of God If the Lord sayth Reynolds take delight in vs he will bring vs to the food of life he will giue vs the bread of our soules and make vs learned in the Scriptures For it is written quoth Hunnius Whitaker My sheep heare my voyce and The spirituall man iudgeth all things O yee children of darknesse O yee enemyes of light How long will yee seeke these cloudy euasions How long will yee runne from one maze of obscurity into another As from search of Scripture to secret prayer from secret prayer to priuate spirit from priuate spirit to hidden grace And how shall I learne who is endued with this celestiall grace in whome God is pleased How shall I know the spirituall man or sheep of Christ Eccles 9. v. â— Salomon sayd No man can tell whether he be worthy of loue or hatred S. Paul I am guilty of nothing yet in this I am not iustified But thou more wise then Salomon more illuminated then 1. Cor. 4. v. 4. S. Paul describe me the markes shew me the badge and cognizance of Christ that I may see whether I am a sheep of his flocke or no. Thou sayst if I had a strong feruent fayth if I belieued aright I should be infallibly acertainted of
and bloud THE FIFTH CONTROVERSY WHERE IN The Communion vnder one kind is defended against D. Bilson D. Fulke and all other Protestantes CHAP. I. THe late Nouellists of our tyme not contented to impugne our Sacrament controule our Sacrifice eagerly also inueigh against our manner of Communion Amongst whome a chiefe Ensigne-bearer M. Thomas Bilson condemneth Bils 4. Par pag. 684. 685. of Christian subiection Fulk in bis answere to the Rhem. Test. in â— 6.10 sect 12. it as mangled broken imperfect He presumeth to say That we chase the people from the Cup of their saluation from the Communion of Christs bloud and fellowship of his holy spirit D. Fulke auoucheth The Chapter of Trent so he scornefully tearmeth that Venerable Councell vainely goeth about to proue that one halfe of the Sacrament is not necessary But they purposly misconstrue or ignorantly mistake the truth of our doctrine For if they knew that vnder the formes of bread alone or wine alone and that in euery part and parcell of them the whole body of Christ and all his pretious bloud is contained Conc. Triden seâ— 13. cap. 13. as we with that sacred Councell mantaine they must needes belieue that he who enioyeth the least particle of either kind receaueth not a mangled or imperfect but an absolute complete entire and perfect Sacrament the true Author and giuer of life the whole refection of Christs body and bloud And whereas more then the whole more then all none can expect he that partaketh the least portion is no way defrauded but aboundantly replenished with whatsoeuer he can desire Secondly we teach that not only the entire Sacrament and totall substance thereof but the whole fruite grace and vertue Conc. Triden sel 21 cap 3. Ioan. 6. 1. Cor. 10. Iraâ— l. 4. cont haer cap. 34. Hilar. l. 8. de Trinit Greg. Niss orat cate c. 36. 37. Cyr. lib. 10. 11. in Ioan. which proceedeth from both kinds togeather is fully also exhibited vnder one alone For which cause our Blessed Sauiour attributeth the same effect and life of our soules to one as he doth to both speaking only of the bread he sayth This is the Bread descending from heauen that if any eate of it he may not dye Againe He that eateth this Bread shall liue for euer And S. Paul He that eateth the Host is partaker of the Altar Which S. Irenaus S. Hilary S. Gregory Nissen S. Cyril of Alexandria very notably confirme in sundry places 2. Hence it followeth that the Priest receaueth not any more benefite by both kinds then the people by one For albeit the Chalice by it selfe be both the wel conduit of grace yet taken at the same tyme with the body it infuseth no more then was enioyed before Euery particle of a deuided Host euery drop of the Chalice is a maine Ocean of spirituall blessings yet many of them by the same morall action successiuely receaued affoard no more grace then one alone because that one instilleth the whole fountaine it selfe which cannot at that tyme be further increased or produced a new In the mistery of the Holy Trinity we belieue the same we belieue the vnderstanding of the Sonne to be alike fruitfull powerfull as the vnderstanding of the Father yet it begetteth not any Image of it selfe any word of the mind because the true and consubstantiall Image the eternall and perfect word of the vnderstanding is already begotten So in earthly thinges where the burning lampe once casteth his clearest beames of light although it shineth still it enlightneth no more Where the fire hath inkindled all degrees of heate although it worketh still it can heate no more In the Holy Sacraments we find the like When the Character of Baptisme is once imprinted let the child be baptized againe it cannot be imprinted anew When the body of Christ is once consecrated vnder the formes of Bread let the wordes be repeated it cannot be consecrated againe After the same manner in our Communion when the full and plenteous refection of our soule with the whole Body and bloud of Christ is by any parcell of either element perfectly accomplished let new Hosts be imparted let another element be applyed as long as the former heauenly repast morally nourisheth and remaineth we cannot be fed anew or be more daintily refreshed Why then say you do the Priests communicate vnder both kindes I answere Not to partake more aboundantly the vertue of the Sacrament but more perfectly to represent the Passion of Christ the inregrity of his Sacrifice the violent separation of his body bloud which is most liuely signifyed as I haue already declared by the seuerall consecration and separate consumption of distinct and diuers elements 3. But Christ sayth M. Fulke instituted both kinds the Apostles ministred the Sacrament in both indifferently to all Our Sauiour sayth M. Bilson commanded the Chalice to be M. Fulke in c. 6. 10. Bils 4. par pag. 679. drunke of the people aâ— well as of the Priests when he sayd Drinke yee all of this What Was this spoken to all vniuersally Was it spoken to Iewes Turkes and Infidels Was it spoken to Infants to whome the Protestants themselues doe not minister the Cup No. It was spoken only to them that sate downe at supper with Christ to them to whome before he brake and distributed the formes of bread to them to whome he reached the Chalice to them who after songe the Hymne and went into the mount Oâ—iuet with him to them to whome he sayd All you shal be scaÌ„dalized in me this night But these only were the Marc. cap. 14. Apostles of Christ as the Euangelist witnesseth Therfore to them alone and in their persons to all Bishops and Priests their successours it way sayd Drinke yee all of this This history of the institution of the Sacrament S. Paul Math. â—6 v. â—8 1. Cor. 11 V. 23. deliuereth to the Corinthians yet neither commandeth himselfe all to drinke of the Chalice nor auoucheth any I. Cor. II v. 23. such ordinance or decree to haue been enacted by Christ 4. M. Bilson presseth further To whome then were these wordes spoken Take yee eate yee Not to the selfe same partyes to whome it was sayd Drinke yee If none may drinke but Priests Bils 4. par pag. â—79 then by the same logicke none should eate but Priests I answere that by the force of that commandment Take eate the Laity are not tyed to tast of the Holy Eucharist for these wordes were spoken to the Apostls only but they are obliged by the institution of this holy Mistery as a Sacrament necessary to saluation They are obliged by those threatning words of Christ Vnlesse you eate the flesh of the Ioan. 6. 〈◊〉 53. Sonne of Man and drinke his Bloud you shall haue no life in you 5. He doth not heere command the manner of eating and drinking but the substance of the thing He doth
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
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
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
Hierome That Cornelius apprehended a certayne diuinity in Peter and was therefore worthily reprehended by him Or with S. Chrysostome That Cornelius deuoutly worshipped Peter and Peter of modesty forbare to accept thereof In like manner I say of S. Iohn That he might well mistake the Angell by reason of the maiesty he presented take him for God as S. Augustine answereth hereunto and so was corrected for his errour concerning the person not blamed for his abuse of adoration Secondly I may say with S. Gregory and Venerable Greg. l. 27 mora c. 11. Beda in 19. Apocal. Anselm in idem cap. Ruper lib. 10. in Apo. Fuâ—â—e in c. 19. Apoc. sect 4. Bullinger in c. 19. 22. Apoc. Marlor in suis Rapsodijs Bede S. Anselme and Rupertus seeing S. Iohn reiterated this worship the second tyme that neyther of them was an errour or absolute prohibition but that S. Iohn adored the Angel with the Religious worship of Dulia due vnto him and the Angell of meere reuerence to the humanity of Christ and to the dignity of his dearly beloued Disciple refused that honour For although M. Fulke vnshamfastly chargeth S. Iohn herein with an offence of humane frailty and forgetfulnesse although Bullinger and Marlorate two Caluinists accuse him of Idolatry yet no modest man can euer thinke so great an Apostle who instructed others in all Christian duties could himselfe in a matter of such importance either be so ignorant as not to know or so obliuious as not to remember or so impious as to exhibite to a Creature the honour of God forbidden before by the mouth of an Angell 20. Neuerthelesse M. Reynolds M. Fulke M. Bilson Reyn. l. 2. de Ido Ro. Eccl. cap. 2. Fulke in c. 19. Ioan. sect 2. Bils 4. par p. 172. 561 and the whole rabbâ—e of Protestants with open mouth exclayme against vs that if not to men if not to Angels yet to farre more vile and abiect creatures To a dead and senseles stocke such M. Bilson miscalleth the Rood or Crucifix we giue equall degree of glory with the mighty Creatour quickner of all we salute it saying All hayle our hope c. We call vpon it to saue vs pardon vs c. I answere In these and such like speaches we conceiue Christ as crucified on his Crosse and so apply these wordes to him Our true Hope Life Saluation c. For not only the Crosse but euery Image of Christ may be saluted and worshiped in two seuerall manners First I may salute or reuerence Christ by his Image as by spectacles I see the thing I desire that is I may reuerence Christ directly as the principall obiect that shineth in his Image and his Image meerly per acccidens as conueying my thoughtes to Christ which is the homage indeed of Lairia and may in no way be properly sayd to be deferred to the Crosse but it is wholy carryed by the Crosse to Christ as the whole sight is leuelled through the spectacles to the obiect I behold by the selfe same vision with which the thing is seene For as we vse the internal act of our mind to adore him whoÌ„ we internally appreÌ„hed therby so we may vse this externall signe to worship him whoÌ„ it externally represeÌ„teth Thus we salute thus we reuerence the Crosse as our aduersary mentioned aboue or rather Christ by his Crosse who vnder it is comprised 21. And that the Crosse doth thus comprehend Christ and may be consequently adored in lieu of him Gal. 6. v. 14. Col. 1. v. 10. Philip. 3. 18. 1. Cor. v. 17. ibidem vers 18. Gal. 6. v. 12. we learne of S. Paul who when he gloryed and boasted in Christ he sayd God forbid I should glory sauing in his Crosse He calleth the bloud of our Redemption The bloud of the Crosse The enemyes of Christ The enemyes of his Crosse The frustrating of his Passion The making voyd of his Crosse The preaching of his Ghospell The preaching the Crosse The persecution thereupon inflicted The persecution of the Crosse Where M. Reynolds was so sharp-witted how dull soeuer he be in conceyuing the prayers of the Church as to vnderstaÌ„d set down in Print That S. Reyn. c. 8. diâ—is 2. p. 412. 413. Paul after a figuratiue maÌ„ner of speach by the Crosse meant Christ crucifyed Neyther was this in him a priuate fancy or taint of Puritanisme the Protestants in their publike Canons haue solemnly enacted diuulged the same The Canon 30. Holy Ghost say they by the mouthes of the Apostles did honour the name of the Crosse so farre that vnder it they comprehended not only Christ Crucified but the force effects and merits of his death Passion with the comforts fruits promises which we receiue or expect thereby Secondly the honour dignity of the name of the Crosse begat a reuerent estimation euen in the Apostles tymes of the signe of the Crosse c. 22. Suppresse for shame this Constitution of yours or cease to vpbrayd vs as Idolaters for reuerencing the Crosse as comprehending Christ crucifyed The very name whereof the Holy Ghost so honoured by the mouthes of the Apostles The signe whereof was so esteemed by them so held in the Primitiue Church so applauded with one consent by the Greekes and Latines as it is euident you your selues depose by the testymonies of ancient Fathers In so much As if any opposed theÌ„selues Canon 30 agaynst it they would certainly haue beene censured I vse your owne wordes as enemyes of the name of the Crosse and consequently of Christs merits the Signe whereof they could no better endure If you had beene feed to vvrite in our behalfe could you haue vvritten more eyther to acquit vs herein of blame or condemne your selues of malice For that which is after interlaced by you as cautions so you tearme Ibidem Canon 30. them against our Popish superstitions That the signe of the Crosse vsed in Baptisme is no part of the sustance of that Sacrament and that the addition or omission of it doth neyther adde or detract from the substance vertue and perfection of Baptisme are indeed no cautions no exceptions agaynst vs who neuer Bils 4. par pag. 561. taught any such doctrine but hatefull calumniations forged by you who sell your soules to slander truth Agayne to the matter from which I haue digressed 23. The second manner of adoring the Image of Christ is when directly I worship the Image and Christ consequently as represented therein which is not the diuine worship of Latria but a farre inferiour reuerence redounding notwithstanding from the Image Christ c. Heere M. Bilson interrupteth my discourse with the clamorous imputation of a new disgrace offered to the Sonne of God For if this honour sayth he be baser then the highest and diuinest kinde of adoration it cannot passe from the Image to Christ. Lesse then honour Christ will not haue he that otherwise honoureth him defaceth him
powred into our harts men are iust whosoeuer are iust Moreouer conferring the law written in tables of stone with the law of Grace engrauen in our harts he auoucheth That was written out of man that it might terrify him this in man himselfe that it might intrinsecally iustify him Further This iustice of ours is the grace of Christ regenerating vs De spirit lit c. 17. by the holy Ghost In fine explicating these wordes of the the Apostle The iustice of God by faith of Iesus Christ which the Caluinists glose to be that which is resident in Christ De peccat reâ—is c. 25. S. Augustine expoundeth thus The Iustice of God by fayth of Iesus Christ that is by fayth wherewith we belieue in Christ for as that fayth is called Christs not by which Christ belieues so that Rom. 3. v. 22. Aug. de spirit lit c. 9. cap. 11. iâ— psal 30. Conc. 1. tract 26. in Ioan. Iustice is called Gods not whereby God is iust both of them fayth and iustice be ours but therefore they are tearmed Gods Christs because through their liberalâ—â—y they are giuen to vs. 6. The third and chiefest point whereby the former two are more strongly confirmed that our inherent iustice doth truly iustify vs in the sight of God the Apostle himselfe manifestly teacheth saying As by the disobedience of one man many were made sinners so also by the obedience of one many shall be made iust For the fall of Adam made vs truly sinners by inward infection before the face of God Rom. 5. v. 19. therefore the merits of christ did make vs truly iust by internal iustice in the sight of God This place so vexeth all Sectaryes as they know not how to rid themselues of Calu. l. 3. instit c. 11. sect 2. it Caluin answereth that we are iust because we are declared and pronounced iust by the iudgment of God but to be constituted or made iust as the Apostle writeth importeth more then to be declared such Againe this authenticall true iudgment of God presupposeth iustice in vs before it can be Caâ—â— ibid. rightly pronounced as not to depart from Caluins owne example If an Innocent be brought to be arraigned before the Fulk in c 5. ad Rom. sect 3. Abbot in his defence of the reformed Cathol c. 4. sect 6. 8. Abbot loc citato Fulke vbi supra VVhitak l. 8. aduer Dureum fol. 602. Aug. l. 1. de peccat merit remis cap. 9. 15. Chrys ho. 10. in c. 15. ad Rom. Theoph. in hunc loc seate of a righteous iudge when iudgment is giuen according to his innocency he is sayd to be iustifyed quoth he before the Iudge Well I say so too but as innocency there so iustice heere precedeth iudgment in the party adiudged or declared iust euen in the sight of the Almighty who pronounceth his sentence according to truth Doctour Fulke and Doctour Abbot help out their Maister and graunt that imputatiue Iustice by which he is constituted and made iust indeed goeth before the sentence yet not inherent Iustice But S. Paul teacheth that as we are made sinners by the offence of Adam so iust by the grace of Christ therfore as besids the imputation of Adams default there is a true and proper sin of nature which infecteth vs all and maketh vs truly properly sinners in the eyes of God as both they and all English ProtestaÌ„ts hold with vs against the Pelagians so besides the imputation of Christs iustice which cannot make vs formally iust there ought to be a true and inhabitant iustice which beautifyeth our soules before the throne of heauen or els we could not be truly made iust by Christ as we are made sinners by Adam and therein consisteth the force of the Antithesis S. Paul vseth betweene them which M. Abbot and Fulke like cunning Pylots who warily shunne the most perilous rocks silently passe ouer but M. Whitaker perceiueth it well rather ventureth to dash himselfe against it by denying the comparison then not to take notice therof Though sayth he we be iust in Christ as we are sinners in Adam yet not after the same manner No I appeale againe to the sacred Text to S. Augustine S. Chrysostome Origen Theophilact and all Interpreters Heretikes only excepted whether the opposition doth not wholy accord in this that as true sinne hatefull to God was distilled from Adam so true iustice acceptable in his sight is communicated vnto vs by Christ for S. Paul doth not only teach That as Adam was the authour of sinne so Christ of righteousnes wherein VVhitak loco citato Origen l. 5. in c. 5. ad Rom M. Whitaker only placeth the summe of his discourse he addeth moreouer That as by the disobedience of one man many were made sinners so also by the obedience of one man many shal be made iust where he maketh sayth Origen a comparison of sin and death diffused into all men from Adam of iustification and Theoph. in hunc loc life from Christ. A little before he explaineth how they are both alike in the diffusion or communication from one to many and differ in the thing they communicate because from the one sin from the other iustification is imparted Rom. 3. v. 15. Ibid. v. 17. And Theophilact As by the default of one sinne crept in vnto condeÌ„nation of death so by the iustice of one saluatioÌ„ entred to iustification of life Besides the Apostle in the same place amplifyeth this point and affirmeth that the grace instilled by Christ hath more power to iustify then sinne to destroy saying If by the offence of one many dyed much more the grace of God and the guift in the grace of one man Iesus Christ hath abounded vpon many Likewise If in the offence of one death raigned by one much more they that receaue the aboundance of grace and of donation and of iustice shall raigne in life by one Iesus Christ. Out of which wordes we collect fiue infallible verityes against the erroneous doctrine of Protestants First that grace communicated by Christ is not weake and imperfect but copious and abundant Secondly it is not only imputed vnto vs but receaued of vs. Thirdly it is not the meerâ— grace of sanctification but of Iustice Fourthly it raigneth and preuaileth in vs to produce workes of iustification to life as sinne raigned to bring forth workes of iniquity to death Fifthly it is much more powerfull to iustify and make vs acceptable to God then sinne was to condemne and make vs odious vnto him Therfore he concludeth Where sinne abounded grace did more abound that as sinne raygned to death so also grace may raigne by iustice to life euerlasting through Iesus Christ our Lord. Ibid. v. 10. 22. 7. Let vs match these Texts of holy Writ with others and make all modest men ashamed to spurne against a truth warranted by the collation of sundry
vertues it nourisheth humility exciteth care procureth watchfullnes restrayneth vs within our bounds whetteth vs forward Hier. in c. 3. lonae Aug. l. de correp grat c. 13. Chrys ho. 8. in c. 2. ad Philip. Greg. ep 186. quae est l. 6. ad Greg. Cubiâ—ul Aug. lib. 9. mora c. 17. Andr. Vegal 9. cap. 17. in Concil Trident. Abbot c. 3. sect 7. Greg. epist 286. quae est ad Gre. Cubicul Aug. in our duety maketh vs more narrowly sift and examine our actions more deeply repent and do pennance for our sinnes more diligently worke to the attayning of vertue and more feruently cry and call vpon God to succor and assist vs in our dayly conflicts and combates against vice These fruits of our vncertainty and the former euills of Protestants security are set downe by S. Hierome S. Augustine S. Chrysostome S. Gregory the Great and diligently proposed by Andreas Vega in his defence of the holy Councell of Trent 7. Now when Protestants account these feares tentations when they compare them to sinne against which they fight and seeke wholy to abandone they bewray the Anuil on which their deuises are hammered quite opposite to the touch-stone of holy Scripture which commendeth timidity as behoofull Blessed is the man who is alwayes timerous worke your saluation with feare and trembling Are these counsailes suggestions Is this happynes to be abandoned Renounce you as dangerous assaults which the holy Ghost proposeth as wholesome remedyes and stayes of our soules And which S. Gregory writing to the Lady Gregoria notably pursueth telling her That she ought not to haue security but alwayes iealous alwayes fearefull dread her sinnes and wash them away with incessant teares A verity so often repeated in holy Write and celebrated by the rest of the Fathers as Caluin is coÌ„strained to coÌ„desceÌ„d vnto it at least in shew of words For Calu. in c. 6. ad Heb. v. 4. he affirmeth That God sprinckleth the reprobate with some tast or smacke of his grace shiâ—eth on their minds with some sparks of his light affoardeth them some feeling of his goodnes and engraueth in a sort his word in their souls Otherwise where is that fayth for a time of which S. Marke maketh mention There is therefore Mar. 4. v. 17. in the reprobate a certaine knowledge of God which after vanisheth away either because it tooke not so deep root as it ought or because being choaked it degenerateth Hitherto Caluin Which discourse Cal. ibid. of his because it driueth the silly Protestant into a thousand perplexityes still casting doubts and questioning with himselfe whether his fayth hath taken sufficient roote may not heereafter be choaked may not degenerate Whether the motions he feeleth be proper to the elect or the common sparkes of light tastes of grace feelings and impressions which are communicated to the reprobate Caluin quieteth his conscience with this finall Conclusion And by this bridle our Lord keepeth vs in feare and humility And truly we see how slippery and prone humane nature is otherwise to security foolish confidence Whose wordes be these The wordes of a Protestant or of a Catholike They are the wordes of a Protestant of the ring-leader of Protestants taking heerein the face of a Catholike and condemning the infallible certainty vayne security and foolish confidence of his Sectaryes 8. The obiections heere heaped togeather by our late Reformers are of diuers sorts some insinuate an assurance of saluation by reason of Gods spirit dwelling in vs others seeme to challenge it to the condition of faith others to Gods protection safeguard and preseruation Abbot c. 3. VVhitak l. 8. aduers Duraeum of such as he hath once called to the participation of his grace The principall of the first kind are these In this we know that we abyde in him and he in vs because he hath giuen vs of his spirit the spirit himselfe giueth testimony to our spirit that we are the sonnes of God and if sonnes heires also We haue receaued not the spirit of this world but the spirit which is in Fulk in c. 8. ad Rom. 2. 1. ad Cor. Kâ—mnitius in examin Con. Trid. Calu. l. 3. iustit c. 11. 1. Ioan. 4. v. â—3 Rom. 8. v. 1â— 1. Cor. 2. v. 12. 1. Ioan. 5. v. 19. â— Ioan. 3. v. 2. Rom. 8. v. 38. Hier. ep ad Algas quaest 9. Ambr. in eum loc Vatablus Beza and Erasmus in eum locuÌ„ â— Cor. 2. v. 12. God that we may know the thinges that are giuen vnto vs of God We know that we are of God and the whole is in wickednes We know that when he shall appeare we shall be like vnto him for we shall see him as he is I answere that this knowledg which the Apostles mention is not the certayne and infallible assurance of fayth but a probable knowledge a morall certainty such as begetteth a ioyful confidence and assured hope as S. Paul had when he sayd I am sure that neither death nor life nor Angells c. shal be able to separate vs from the Charity of God Where the Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifyeth only a propable perswasion and so S. Hierome S. Ambrose the Syrian interpreter Vatablus Bedae also and Erasmus read it or the Apostles may speake in some of those places of themselues in particuler by speciall reuelation if they had any such imparted vnto them concerning their perseuerance in grace as some thinke they had or they are to be vnderstood of the predestinate in generall and benefits of grace glory and euerlasting life reuealed for them in Scripture and by the instinct of fayth and spirit of God infallibly beleeued of which S. Paul namely writeth in the second Chapter of the first to the Corinthians But Protestants vrge against my former answere That the testimony of the spirit is the testimony of the Holy Ghost the testimony of the Holy Ghost is sure and infallible therfore the testimony of the spirit which witnesses to our spirit or with our spirit as the Greeke importeth is not only probable and coniecturall but infallibly certaine I answere it is so I confesse in it selfe as it is witnessed by the Holy Ghost but as it is intimated vnto vs by the inward loue of God zeale of soules hatred of sinne peace sweetnes ioy comfort dilatation of our hart such like which are the pledges testimonyes and certificates the holy Ghost affoardeth it is fallible and subiect to deceit For as the truth of holy Writ is of irrefâ—agable authority in it selfe yet proposed by men who may be deceaued is also deceaueable so that which the Holy Ghost witnesseth by himselfe immediatly or such expositors as cannot erre is infallible that which he testifyeth by probable and coniecturall signes is only probable vnto vs and obnoxious vnto errour Howbeit it passeth the boundes of truth and modesty That with a wonderfull tormenting of conscience we mistrust Reynolds