AN ANTIDOTE OR TREATISE OF THIRTY CONTROVERSIES: With a large Discourse of the Church. IN WHICH The sovereign truth of Catholic doctrine, is faithfully delivered: against the pestiferous writings of all English Sectaryes. AND In particular, against D. WHITAKER, D. FULKE, D. RIYNOLDS, D. BILSON, D. ROBERT ABBOT, D. SPARKES, and D. FIELD, the chief upholders, some of Protestancy, some of Puritanisme, some of both. Divided into three Parts. By S. N. Doctor of Divinity. THE FIRST PART. Deut. 32. vers. 30. How should one be able to pursue a thousand, and two put tenthousand to flight? Is it not therefore, because their God hath sold them, and our Lord hath enclosed, and made them thrall? Permissu Superiorum, M. DC. XXII. THE principal maintainers of Protestancy, of whom I spoke in the former page, are D. BILSON, and D. FIELD. THE pillars of Puritanisme, are D. REYNOLDS, and D. SPARKES, who were chosen Proctors, for the Precisian faction, in the Conference before his Majesty, at Hampton-Court. THE abbettors of both, are D. WHITAKER, D. FULKE, and D. ROBERT ABBOT, who sometimes defend the articles of the one, sometimes of the other. TO THE RIGHT WORTHY STUDENTS OF THE TWO FAMOUS UNIVERSITIES, OXFORD, AND CAMBRIDGE. ARISTOTLE in penning his Moral Instructions of Arist. l. r. Eth. cap. 1. Philosophy, thought all his endeavours well bestowed, if he might profit (as he saith) any one thereby; much more if Towns, and Cities: How happy then may I think my labours employed, if by these small pains I may rightly instruct some few of You, not in Moral Virtues, but in Divine and Heavenly Verities: not in Precepts of Manners only, but in Articles of Faith, in Mysteries of true Belief, on which, I will not say the civil Nurture, or gay Deportment of the outward man, but the inward Carriage, & Grace of the Holy Ghost, the life of your Souls, the love of God, and hope of all eternity dependeth. By instructing You, I shall clear the beams, which give light to thousands: I shall purify the Waters and purge the Fountain of which many must drink. You are the Seeds, you are the Lights of the Kingdom: you are the Mines, whose treasures are to be dispensed, & riches of learning hereafter derived to the whole body of the Realm. Wherefore least you should both beguile others, and be yourselves deceived with counterfeit dross, in lieu of true and perfect mettle; I have opened unto you these veins of Gold, with which, if you covet to enrich your souls, two things I request at your hands. The one is, not to frame an overweening conceit, or bear too partial Affection to the men of your own side: the other, to peruse this Treatise with an indifferent and single eye, and with a greedy zeal of embracing Truth, from whose mouth soever. 2. You are not (I hope) of Agesicles the Lacedaemonian his mind, who taking great pleasure to hear smooth & eloquent discourses, would not entertain Philophanes Plutarch in his Laconike Apophtheg. the famous Rhetorician, being a stranger unto him, because (as Plutarch reporteth) he would be Scholar only to them, whose son he was: that is, he would learn of them alone, amongst whom he was borne. Much less can I think you bewitched with Philostorgius the Eunomian his folly, who was so besotted of his Master Eunomius, as he admired his very natural defects, & set the gloss of virtue on them. For, his faltering tongue (as Nicephorus writeth) he vainly Niceph. l. 12. c. 29. commended, as the Key of Eloquence; his flow words he prized as precious Margarites: the spots and blemishes of his leprous face, what did he account them, but the rarest marks and ornaments of beauty? If any of you should be infected with these bastardly humours, if you would hear none but those, in whose bosoms ye have been bred, or be so fare enamoured of your first Teacher's wits, as to love their errors, applaud their forgeries, & praise the beauty of their deformed writings; little hope should I have to gain your souls. But if ye be (as I trust ye are) lovers of truth, enemies of falsehood, desirous of your own salvation; then here you may discover that Euangelical Pearl, which Ma●●. 13. vers. 4●. he that findeth, selleth all that he hath to buy so rare a jewel. 3. I know the subtlety of Satan, and snare of Heretics hath ever been, as the Rom. 16. v. 18. 2. Petr. 2. v. 3. Apostle saith, By sweet speeches and benedictions to seduce the hearts of Innocents. By feigned words to make merchandise of You. Their chiefest project and principal study is with meretricious and painted eloquence to entertain their followers: and whilst they fill their ears with delight, to instill into their soul's most poisoned doctrine. But a great * The saying of Demosthenes, mentioned by S. Aug. con. Crescon. Gram. l. 2. cap. 1. 1. Cor. 2. v. 1. 4. 5. & ver. 13. Orator can tell you: That the riches of Greece consist not in words. And the Apostle pronounceth: Not in loftiness & sublimity of speech, not in the persuasible words of humane wisdom, are the Mysteries of Christ; but in the power of God, and Doctrine of the spirit. Be not therefore, be not (I beseech you) inueagled with the smooth tongue, or filled stile of your flourishing Sect-maisters, but consider the matter, weigh the reasons, examine the proofs they allege, and you shall find such silly arguments, Aug. l. 5. confess. c. 2. such slender stuff, as S. Augustine espied in the eloquent and lofty discourses of Faustus Manichaeus, and the rest of his crew: when not regarding (as he saith) what gallant dish, or vessel of speech, but what food of knowledge he propounded unto him; not harkening to the sound of words, but to the pith of matter. Albeit they bragged much, and promised nothing more than Truth, Truth: yet he discovered, as he witnesseth, No truth amongst Ibid. l. 3. c. 9 them: nothing but Lies, Vanities, and vile Superstitions. 4. The like shall you discern in the Ghospellers of our time. For although they vaunt of the word of God, vaunt of Scriptures, and Scriptures only seem to follow: Ambr. in c. 3. ep. ad Titum. yet because, as S. Ambrose teacheth, By the word of the law they impugn the law, framing their private sense and construction to countenance the perversity of their minds, by the authority of the law, it is more than evident they follow not the Oracles of God, but rather the Fancies of their own brain, the suggestion of Satan. For by perverse interpretation (as S. Hierome testifieth) of ●●ier. l. ●. in ●. 1. ep. ad Galat. the Gospel of Christ, is made the Gospel of man; or which is worse, the Gospel of the Devil. And Martial the Poet speaketh to this purpose. Quem recitas meus est, ● Fidentine, libellus: Sed malè cùm recitas, incipit esse tuus. The Book thou dost recite, o Fidentine, is mine: Reciting it amiss, it groweth to be thine. 5. Secondly, they boast of the pure preaching of the Word, whereas you shall discover in my third Part, that they have no authority to preach, no mission, no vocation at all: They are Thiefs, who enter joan. 10. v. 2. & 10. not by the door, but climb another way to steal, kill, and destroy your souls. They are the Ezech. 13: v. 3. 6, & 7. false Prophets who cry: Thus saith our Lord, when our Lord said it not, nor sent them, nor gave them commission to speak. And the purity of which they crack, is (as Hieremy Hierem. 14. 1 v. 4. declareth) A lying Vision, and Divination, & Deceit, and Beguiling of their heart, which they prophesy unto you. Thirdly, they glory to have purged and reform the Church of many errors, which by little and little have crept into her, and restored her again to the ancient integrity of the apostolic Faith: But you shall see their Reformations have been all corruptions, abuses, innovations: they have broken the peace, departed from the unity of the flock of Christ, & are indeed no Church at all, but a Rebellious Faction, an Heretical Assembly. You shall find their Ancient Faith, a new Belief, as S. Gregory Nazianzen said of the Arians; their refined Greg. Nazian. orat. in Aria●os. Doctrines mere novelties, new broached Heresies, which I pray God both you, and all others may have grace to discern in time, lest you open your eyes, and begin to lament these things to late, as Constantius the Emperor did, of whom the same S. Gregory Nazianzen writeth: That lying on his deathbed, he repent him of three things: Greg. Nazian. in Laudem Athanas. First, that he had commanded his Son- in law to be slain: The other, that he had nominated julian the Apostata to succeed him in his Imperial Throne: The third, that he had given ear to new devised Doctrines. And with these words he yielded up his ghost. 9 O ye flourishing Academians! But what should I restrain my speech to you? O England, my dearest Country, I would to God this fearful precedent might so move thy Heart, as to make Thee, now whilst time serveth, and grace is offered, more fruitfully bewail the like, or more grievous crimes committed by Thee! Thou perchance hast not murdered thy carnal Kinsfolks or Allies, but thy spiritual Pastors, Guides, and Curates of thy soul. Some thou hast spoilt, vexed, imprisoned, and pined away with extremest misery: some thou hast arraigned, executed, and barbarously massacred as Rebels to thy Prince, and Traitors to thy Crown: their blood like water thou Psal. 78. v. 3. hast poured forth, round about Jerusalem: & their quarters thou hast set up as preys to be devoured by birds and fowls of the air. Thou hast unjustly nominated and entitled others to inherit their rooms, possess their benefices, discharge their functions; many of them revolted Apostatas; many mercenary Hirelings; all tyrannical Usurpers; who seek not so much to oppress the bodies, as exercise their tyranny over the souls of thy subjects, and pitifully enthral them to everlasting servitude. Lastly, thou hast dammed up the passage, by which the clear waters of Antiquity should flow into thy Kingdom, & thou hast opened the sluse to the puddles of novelty, to new floods of Doctrine, new feigned Sacraments, new Articles of Faith, new worship of God; which I beseech his Divine Piety thou mayst have grace to detest, & learn of the Lacedæmonians (who would not permit any strange merchandise, or unusual wares to be transported into their City) to banish and abandon these unwonted Doctrines: and embrace again that ancient Faith, which once thy whole Realm, then happy Island, daughter of God, and Dowry of the B. Virgin, devoutly sucked from the breast of Rome; which all thy former Kings and Princes, until now of late, supported, thy Laws established, thy People honoured, thy Universities defended. To this end I present you (Noble Students) with these first fruits of my labours, and will not cease to sacrifice unto God, my continual prayers. THE EPISTLE TO THE READER. TWO of the first & stoutest Champions of the Primitive Church, Tertullian and Arnobius writing against the Pagans, avouch, Tertul. & Arno. contra Gent. that many of them impugned at the beginning our Christian faith, not so much of inveterate hatred, as either of ignorance not knowing what we maintained: or of weakness, transported by the stream of Idolatry, which every where disgraced, and opposed itself against it. S. Augustine likewise writeth of himself, Aug. l. 7● Confess. c. 19 and his friend Alipius, how slowly they embraced, or rather refrained from the Catholic Church, by reason of some erroneous conceits they framed of our belief; the one, that we were infected with the heresy of Apollinaris; the other, not discerning the purity of our doctrine, from the dregges of Photinus. 2. The same opinion I have of sundry Protestants, who renounce our Religion, not of any malicious mind, but for that they ignorantly mistake the true grounds of faith, or easily give ear to the pernicious obloquys of their faithless Ministers, who without fear of God or regard of conscience perfidiously appeach us of innumerable Sacrileges; of such worship of Images as was used by Reyn. de ido. Rom. Eccles. lib. 1. c. 2. etc. Fulke in c. 2. ad Col. sect. 3. Fulke in 1. ad Tim. c. 4. sect. 4. & 5. Sutclif. in his survey of Popery cap. 8. Sparks in his answer to M. john D'Albines p. 219. 120. Whitak. contro. 1. quaest. 5. Rich. Stoch in his ep. Dedica. to the Lord Knowles prefixed before M. Whitak. answer to M. Camp. 10. reasons Bills. in his book of Christian subjection &c: 4. par & part. 1. Reyn. in his conference with M. Hart. the Carpocratians; of such invocation of Angels as the apostolics practised; of denial of Marriage with the Tatians, and Encratites; of selling the gifts of the holy Ghost with Simon Magus; of honouring our Blessed Lady, in offering her a wafer cake with the Collyridians; & of many such execrable blasphemies, which our hearts detest fare more than theirs. Wherefore after the excellent and worthy labours of diverse memorable men, both foreign and domestical, who with large volumes and invincible reasons have purged us of these slanders & manifestly defended the unconquerable truth of our ancient belief: I have endeavoured to make a short abridgement of all our most weighty and important proofs, that here the Reader may see as in a map described, or pourtraited in a table, what in the spacious field of sundry men's works, is in diverse things more amply enlarged. 3. My purpose is not severally to encounter any one particular adversary, but to trace the steps, and jointly to descry the errors of many, according as the project of my intended discourse, or force of their opposition shall minister occasion: for my intention is to wade, by God's help, into the main Ocean of all the greatest and most difficult questions controverted at this day between our English Protestant's and us. Therefore because I could not single forth any one person unanswered, who learnedly, methodically and sufficiently treateth of them all; I made choice to enter combat with diverse the most eminent I could find in every particular point, that overthrowing them, I might easily put their adherents to flight. To uphold, for example, the Scripture alone to be judge of Controversies, who spendeth more time, showeth more skill, employeth better talents, than M. Whitaker, styled by one of his fauourits, An excellent instrument of God's glory, and one of the most glorious lights of our English Church? To deprive the Sacrament of CHRIST'S Real Presence, hath any used like art, bestowed more diligence, mustered more objections, than M. Bilson? who need not borrow any praise from the pens of flatterers, he hath I confess, too many good gifts for such ill employments. 4. Again, who travaileth more painfully, than he, and M. Reynolds, to shake (if it were possible) the impregnable rock of S. Peter, but chiefly of the Pope's Supremacy? Is there any at length (not to instance any further) more eager against Purgatory and Prayer for the dead, then M. Fulke, and M. Field; He, in his Confutation of Purgatory, and in diverse other works; This, in his third book of the Church, and in his Appendixor ansivere to M. higgon's? And are not these the chief Captains and Colonels of Protestant rebellion, in whom the life breatheth, and main strength of their faction consisteth? Wherefore if he who often giveth victory to the weakest on his side, shall give me grace to vanquish these his stoutest enemies, little need we fear the after-skirmishing of other their scattered and appalled troops. Notwithstanding you must not expect I should run through all their erring paths, or ferret every one out of their starting holes: my drift is only to overthrew their grounds, and blunt the edge of their sharpest weapons, yet with such evident conquest and demonstration of our Catholic Doctrine, as may be in all points sufficient to instruct the ignorant, strengthen the weak, discomfort the proud, and recall the strayed to the right way of life. 5. For besides the assaults I make against them, the arguments I produce on my own side shall in every Controversy be chief drawn out of the Word of God, the heavenly treasure and touchstone of truth, out of the ancient Fathers, and for the most part Aug. con▪ Donatist▪ post Collation. c. 34. Matth. c. 12. v. 27. Lact. diuin. insti. Arnob. adverse. Gentes. Euseb. de praep. Euang. Clemens Alex l. Strom. Cicero pro A. Caecin. also out of General Counsels, out of the secret bowels and instinct of Nature, out of the discourse of reason, and lastly out of the undeniable writings and testimonies of our Adversaries; who, as S. Augustine heretofore noted of the Donatists, writ & speak many things in our behalf, forced by truth, not invited by Charity. Therefore as Christ alleged the pharisees Children to be judge against the pharisees, as Lactantius, Arnobius, Eusebius, Clemens Alexandrinus, and many more did bring the writings of Hermes, Orpheus, the Sibyls, and other Gentiles, To convince (saith S. Augustine) by them the vanities of the Gentiles: So we propound the chief Authors and Promoters of Protestancy to bear witness against the Protestants; with this proviso, which the Prince of Orators Marcus Tullius made in like case, who using in his own behalf the confession of one of his Opponents, entreated the judges, Not to believe him the less, because he was a man of himself little worthy of credit; but rather to believe him the more, because he spoke in that point, both repugnant to his cause, and contrary to himself. 6. So I desire my Reader, not to make less reckoning of the testimony of Protestants in favour of us, for that their authority of itself is of small account; but to esteem it the rather, because their own consciences induce them, in matters of such weight, to depose against themselves, and against the oath of their own confederacy. Especially, seeing M. Whitaker (with many of his Whitak. de Eccles. cont. 2. q. 5. cap. 10. Tertul. de testimonio animae adversus gentes. associates, whom I let pass) contesteth; It must needs be a strong and forcible argument, which is taken from the confession of the adverse part. It must needs move any reasonable man, as Tertullian upon an occosion not much different affirmeth, to see, The very enviers and persecutors of Christian verity condemned by their own records, as guilty of error in themselves, and iniquity against us. Which when many of my dear Countrymen shall read and peruse, few I trust will be so wilfully bend, as to persist in their folly, so many fest opened & discovered unto them. Few will be such enemies to their souls, as to forsake the path, which assuredly leadeth to the house of Salvation. August. in Psalm. 32. The giver of light and God of all goodness open their eyes, and inspire their hearts, That they may recover themselves, and see, that they have nothing at all, to oppose against the Truth. THE TABLE Showing the Controversyes discussed, and maintained in this first Part. THE FIRST BOOK. The first Controversy. DECLARETH, how neither the holy Scripture by itself, nor by any means the Protestants assign, can be judge of Controversyes; against D. Whitaker, D. Reynoldes, and all other Protestants. pag. 1. The 2. Chapter. Wherein all that which D. Reynoldes, D. Sparkes, & M. Whitaker devise, to bolster their former position, is refuted. pag. 27. The 2. Controversy. That all things necessary to salvation are not contained in Scripture; against D. Reynoldes, D. Bilson, and D. Field. pag. 42. The 3. Controversy. Wherein the Real Presence is maintained, against D. Bilson, and D. Sparkes. pag. 58. The 2 Chapter. In which D. Bilson, D. Sparkes, and all Sacramentaryes, are more particularly refelled, and other their chiefest arguments answered. pag. 77. The 4. Controversy. Wherein is upholden the Sacrifice of the Mass; against D. Bilson, D. Reynoldes, and D. Sparkes. pag. 93. The 5. Controversy. Wherein the Communion under one kind is defended; against D. Bilson, D. Fulk, & all other Protestants. p. 116 The 6. Controversy. Convinceth the necessity of Confession, against D. Sparkes, and D. Fulke. pag. 129. The 7. Controversy. Establisheth Satisfaction, against D. Field, & D. Fulke. p. 144. The 8. Countroversy, Approveth the doctrine and practice of Indulgences, against D. Fulke, and other Sectaryes. pag. 160. THE SECOND BOOK. The ninth Controversy. MANIFESTETH how Christ our Saviour performed not the office of Mediation, according to both his Natures; against D. Fulke, and D. Field. The 10 Controversy. Demonstrateth the Primacy of S. Peter; against D. Bilson, and D. Reynoldes. pag. 191. The 11. Controversy. Upholdeth the Pope's Supremacy; against D. Bilson, and D. Reynoldes. pag. 209. THE THIRD BOOK. The tweluth Controversy. FREETH the true worship of Saints, of their Shrines, and Relics, from Idolatry; against D. Bilson, D. Reynoldes, and D. Fulke. pag. 233. The 13. Controversy, Proveth Invocation of Saints to be lawful; against D. Reynolds, D. Field, and D. Fulke. pag. 255. The 14. Controversy. Establisheth the lawful worship of Images, against D. Bilson, and D. Reynoldes. pag. 276. The 15. Controversy. Maintaineth Purgatory, and Prayer for the dead, against D. Field, and D. Fulke. pag. 296. The 2. Chapter. Wherein Prayer for the dead is defended; against the foresaid Doctors M. Feild, and M. Fulke. pag. 316. THE FIRST BOOK. THE FIRST CONTROVERSY DECLARETH, That neither the Holy Scripture by itself, nor by any means the Protestants do assign, can be judge of Controversyes. AGAINST Doctor Whitaker, Doctor Reynolds, and all other Protestants. CHAP. I. THe extreme & miserable refuge of all guilty persons who either mistrust the equity of their cause, or fear the weakness of their own defence, hath ever been to decline the bar of indifferent trial, and cleave to the succour of some such Tribunal as will not, or cannot give sentence against them. This was the wont fraud of all ancient Heretics: this was the retreat of the Iran. l. 3. cont. haer Tertul l. 8. depraescrip Basil. l. de Spir. sanct. cap. 27. Aug. l. 1. cont Max. Wbitak. cont. 1. q. 5. c. 8. Reyn. in bis conf. c. 2. divis 2. p. 45. etc. 8. diuis. 1. p. 396. etc. Bezainan. novi Test. 1556. in c. 10. Matth. & in c. 22. Luc. Iran. l. 1. c. 10. 20. 29. Aug. l. 32. con. Faust. c. 19 & 21. Philast. c. 36. Euseb. l. 4. hist. c. 29. Epiph. haer. 30. Valentinians, Eunomians, Marcionists, and the like. This was the voice of Maximinus the Arian Bishop, as S. Augustin reporteth, writing against him. And this is now the common cry of M. Whitaker, M. Reynolds, and their fellow-Sectaryes, who will not stand to the general arbitrement of Fathers, Doctors, Counsels, Histories, or former Churches: not to the prescription of times, precedents or approved customs; not to any roll, record, or monument of antiquity. They only appeal in all matters of Controversy, to the sole and silent majesty of God's sacred Style, and that for two chief and principal causes. The one is, to cloak & cover their new devices under the mysteries of holy Writ; The other, with a cunning and guileful sleight to avoid indeed all manner of trial, not to admit any judge at all. For as long as they reserve in themselves this singular power to construe and expound God's word as they list, to receive or reject what Scriptures they please, let us produce any evidence against them never so clear, they will either cloud it with some colourable answer, or wrest it to another sense, or charge it with corruption (as Beza doth in the Greek text in many places) or utterly discard it as no Canonical write, as Heretics usually do such Oracles of God as condemns their errors. 2. Allege for example the old Testament against the Marcionists, against the Manichees the new; the Acts of the Apostles against Tatian & Cerinthus, against the Ebionites the Epistles of S. Paul, they peremptorily deny these books of Scripture. Pose Faustus the Manichee with these Ad Rom. 1. v. 3. Aug. l. ●0. con. Paust. c. 2. 2. jac. 24. Cent. 2. c. 4. col. 17. words of the Apostle to the Romans: The son of God was borne of the seed of David, according to the flesh; his reply, saith S. Augustine, is, the book is forged, it is not Paul's. Prove against the Centurists out of S. james, That by works a man is iustisyed not by faith alone; they discredit the authority of his Epistle, saying: It is an adulterous and bastard Epistle. Allege in like manner against M. Whitaker Intercession of Saints, out of the vision of judas Machabeus concerning Onias: he answereth, His dream of Onias I let pass as Whitak: in resp. ad Ration. c. Camp. Whitak. ibidem. Cyp. l. 3. ep. 9 Ambr. l. 4. de side cap. 4. Aug. l. ad Oros. Clem. Alex. c. 7. storm. Whitak: de sa. Scrip. cont. 1. q. 1. cap. 14. Orig. l. 2. de princ. c. 1. Dionys. Areop. do Cal. hier. ●. 2. Cyp. ep ● 55. Aug. de doct. Christ. l. 2. c. 8. de ciut. Dei l. 18. c. 36. a dream: As though God had not often revealed to joseph & diverse of his Prophets many things in their sleep. Urge him out of Ecclesiasticus with the liberty of , he answereth: That place of Ecclesiasticus I little regard: neither will I believe the liberty of , albeit he affirm it an hundred times: Then S. Cyprian, S. Ambrose, S. Augustine, Clemens Alexandrinus were of light belief, who credited this work as the revealed write. Press him at length with prayer for the dead out of the books of the Maccabees, he still replieth: I discover in them a human Spirit, a human wit, a human confession, all things human: Then Origen, Dionysius, S. Cyprian, S. Augustine were much deceived, who descried in them the character, stile, and spirit of the Holy Ghost. 3. But grant, our Adversaries admitted all those books of holy Writ the Church approveth, or that they would be tried by them: we both embrace: yet I say the Scripture alone cannot be Iụdge or Umpire between us. Which that I may more strongly evince, & proceed more smoothly without rub or encumbrance, in so weighty a question; before I come to the period or full point of our variance, I will briefly premise some certain positions of our consent and agreement. We accord then with Protestants. 1. That the Scriptures are a divine and infallible rule of faith, yet not the sole and only rule, as they affirm. 2. We grant with them, that nothing is to be believed The state of the question explained. Deutr. 17. v. 9 contrary and repugnant to those oracles of God, no traditions, revelations, or interpretations whatsoever. 3. We teach, that the universal judgement, and general definitions of the Church, are always leveled, and directed according to the inerrable prescript of holy Writ. Therefore at her Ecumenical Consistoryes, she placeth They shall teach the● according to the law the Bible in some high eminent and honourable seat, as the chief and special guide of her counsels & decrees 4. We yield, that the letter of Scripture, or to use their phrase of speech, that God speaking by that letter, may improperly be termed the voice of our supreme judge, in such manner, as I shall explicate hereafter. But our main difference and dispute is, whether it be such a voice, and sentence of his, as when any doubt or Controversy ariseth, about the meaning of his word; it may without any further external and open declaration (for of inward Inspirations in the Chapter ensuing) give a final, evident, certain, and decision, of all such doubts & controversyes, to every humble, diligent, skilful, and pious Reader, and conferrer of places. Our Adversaries say it is, we say it is not, proposing our arguments in this manner. 4. The Scripture is the written word or outward rule by which sentence is, or aught to be guided; therefore not the judge himself that pronounceth sentence. For in all Courts, Commonwealths, or public Tribunals, besides the written Law, or outward evidence, by which verdict is given, some speaking-Iudge or other Magistrate is requisite, who as the lively rule, or square of justice (to use Aristotle's words) ought to expound and deliver the true meaning of the law: so much more in the Church of God, which is a Kingdom, a City, a Camp well ordered, Arist. l. 5. Etb. & l. 4. Polit. Plat. l. de repub. & de lege. Read Philo jud. l. de legate. ad Caium prope finem. the like must needs be granted; especially seeing Plato writeth: That good Governors are more to be regarded & accounted of, then good laws, because a good law without a good judge which may execute it, is a dead law: but a good judge without a written law is both to himself and others a lively law. The reason hereof is manifest, because it belongeth to the judge, who may decide and end debates. 1. To hear, understand, and compare together the arguments of the parties in strife. 2. By explaining the true sense and meaning of the law, to deliver a definitive sentence agreeable thereunto. 3. To compel and enforce the contentious to accept and obey his censure. But this neither Scripture, nor any written law can perform: Therefore some other intelligent, authentical, & public Arbiter is likewise necessary. 5. M. Whitaker our Protestant-writer, and Hunnius a Lutheran Doctor both agree, That the holy Ghost, as speaking Whitak. cont. 1. q. 5. cap. 8. Hunnius in act. Col. Ratis. s●s●. 9 in Scripture, or the voice of God as uttered therein, is this public and sovereign judge. Very vainly, very idly. The voice of God as speaking in Scripture is no way distinguished from the Scripture, no more than the commandment of the King promulgated in his law is any way different from the law. Therefore, as besides the King speaking in his law, either himself speaking in a more lively manner, or some other judge is requisite to satisfy the doubts which arise of the law: so besides the holy Ghost speaking precisely by Scripture, either himself speaking in a more distinct and public fashion, or some other infallible judge is necessary to end the controversies which arise Hunnius ibidem. Reyn. c. 2. diuis. 2. p. 63. & 64. out of Scripture. Hunnius addeth; That the Scripture itself, or the voice of God delivered by learned Ministers and expounders of the word, (By them (saith Reynoldes) who have in under Christ committed unto them) is at least a sufficient and competent judge. As vainly, as idly as before. 6. For who are they to whom Christ hath given this commission of judgmet? They are (as M Reynolds subnecteth) Reyn. lo●o citato. of two sorts. The one private; the other public. Private; all the faithful, and Spiritual. Public; the assemblies of Pastors and Elders. Of these I reason thus. Either he alloweth both, or one of these sorts supreme, sovereign, & infallible authority to decide debates, and expound the word without further appeal, and so admitteth another judge besides Scripture: or he assigneth them not the Sovereignty of judgement (as himself and all other Protestants define) but, the ministry of interpreting the written will, and sentence of the judge: And so maketh the Church a maimed, wavoring, & imperfect Commonwealth, without any judicial, visible and public Tribunal, without any profitable means of settling peace in time of discord. For seeing these Ministers neither in private nor public are (as they confess) so assisted always by the holy Ghost, but that they may (being men subject to error) sometimes propound their own dreams instead of God's undoubted truths, who shall determine whether the voice of Christ, or sentence of our judge be truly delivered by them, or no? a Rein. c. 2. divis. ●. pag. 64. The written will or letter of Scripture? It cannot speak or declare her judgement. b Whitaker. cont. 5. q. 5. c. 9 & 13. The diligent Reader and conferrer of places? He may both read & confer amiss. c Hunn. in act. Col. Ratis. ses. 9 The pious Magistrate and executioner of justice? May not he both execute and command an error? d Sutclif. in his answer to the sixth c. of his Survey. A General Council proceeding according to God's word? And who shall judge when it proceedeth according to his word? The parties who contend and stand in debate? Then they must be plaintiffs and judges both. And whilst each of them swayeth on his own side, what end of strife? What decision of truth? Such as Lawyers, such as Attournyes make in behalf of their clients, who would never end their Plea, unless some umpire were appointed to arbitrate the cause. Now to go forward. 7. The judge of Controversyes ought to be infallible, because it must breed a certain and infallible assurance, as M. Whitaker agreeth with us, in doubts of Whitak. cont. 1 q. 5. cap. 8. & ●. 3. c. 11. faith: but albeit the Scriptures be so in themselves, yet in respect of us they are fallible: they may be erroneously printed, corruptly translated, falsely suborned, not well expounded, not rightly understood. And although the voice and doctrine of the Church may be somety me fallible in respect of us, as one objected against this argument, An objection made against the Church, solued. because a particular pastor may deliver unto the people his own fantasies for the Church's decrees, he may persuade them, and they may give credit unto him that his private assertions are the general and Catholic doctrines, that they were taught by the ancient church, and that many miracles have been wrought in confirmation of them: yet here is a notable disparity between this and that fallibility: for this proceedeth not from the repair to our judge, either true or so taken, but from a falsifier and wrong relatour of the judge's sentence; that immediately cometh from appealing to their true reputed judge. This happeneth to the ignorant only or Catecumen who begin to believe; too others the Catholic tenant in necessary points 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 misconstrue & wrongfully expound the holy scriptures. This may easily be discovered, and avoided by conference with other pastors, by perusing the Church's decrees, or hearing the oracle of her voice, which can manifestly explain herself, and disprove those forged relations: That can hardly be espied, more hardly be avoided, because private interpreters by conferring, reasoning and disputing the case without submission to the Church, are often times more confirmed, & strengthened in their erroneous expositions: neither can the Scripture open her own meaning, and condemn their false constructions. Our danger therefore of being deceaned is little or nothing to be feared; theirs very pernicious, and irremediable. 8. The judge of Controversies supreme, and general, of which we now speak, should be able to compose all questionable matters. The Scripture cannot determine this important point on our belief; Whether the Gospel of S. john, the Epistles of S. Paul, or any other volume of holy Writ be the Canon of Scripture or no. If in these weightiest causes it is needful to recurre to another Tribunal, in matters of less moment wholly as needful. 9 The judge of Controversyes ought to be so clear and facile, as all both learned and unlearned might have access unto it & easily understand it: the Scriptures are hard, dark, hidden. Hidden not only to the illiterate Aug l 12. Confess. c, 14. Ambroseepist. 44. and vulgar sort, but to the great and deepest Clerks. Hidden to S. August. who crieth out, O the wonderful depth of thy speeches etc. O the wonderful depth! Hidden to S. Ambrose, calling it, A sea containing most profound senses, the depth of Prophetical riddles. Hidden to Clemens Alexandrinus, to which Clemens Alex. l. 6. storm. Psal. 13. Orig. hom. 11. in Exo. Iraen. l. 2. cap 47. Russiaus l. 11. List. c. 9 Apoc. 5. v. ●● Ezeeh. 2. v. 9 2. Pet●●●●t. v. 16. &, he elegantly applieth those words of the psalm: Darke is the water in the clouds of the air. Hidden to Origen, to Irenaus to S. Basill, to S. Gregory Nazianzen, who being both rarely accomplished in all humane literature, after 13. year's study heerin, would not adventure as Russinus testifyeth) to interpret the same, but according to the rule and uniform consent of their forefathers. They knew it was that hidden and concealed book, which S. john describeth to be clasped with seven seals, which Ezechiel termeth, the enroled volume written within and without. They knew S. Peter avouched, certain things hard to understand in the Epistles of S. Paul, which the unlearned deprane, as other Scriptures, to their own perdition. If certain things in his Epistles, how many in other books? How many in the whole Scripture? Notwithstanding our illuminated Adversary's, Whitak. count. l. q. 3. & cap. 3. Aug. l. 2. de doctrine. Christ. c. 6. & epist. ●●9. de side & oper. c. 15. & 16. Ambr●s. epist. 44. Hier. ep. Vincent. Liri●●. c. 2. to whom the holy Ghost hath disclosed all his heavenly secrets, find no such difficulty, no proverb in it. Yet to smooth the Father's speeches they answer: That the mysteries therein treated, are dark and obscure, the discourse easy, the text clear, the sentence plain. But S. Augustine as deeply enlightened as any of them, affirmeth, The stile & manner of enduing to be hard, the discourse & places hard. The sentences (saith S. Ambrose) hard. The text (saith S. Hierome) hath a shell to be broken, before we can taste the sweetness of the kernel. The Hebrew phrase hard, the Tropes and figures hard. Hard and difficult by reason of sundry and manisold senses it begetteth. For which cause alone Vincentius Lirinensis necessarily requireth some other judge, demanding in his Golden Treatise against the profane novelties of Heresies, why to the Canon of Scripture, which is perfect, and of itself sufficient enough for all things, it behoveth to add the authority and explication of the Church? Because (saith he) all take not holy Scripture, by reason of her depth, in one and the self same sense: but her speeches, some interpret one way, some another In so much as there may seem to be puked out as many senses as men. For Nonatus, doth expound one way, and Sabellius another way: otherwise Donatus, otherwise Ar●●s, Eunomius, Macedonius; otherwise Photinus, Apollinaris etc. Therefore very necessary it is for Tertul. in prescript. the manifold turnings and byways of errors, that the line of Prophetical and Apostolical interpretation be leveled according to the square of Ecclesiastic all and Catholic sense or understanding. Because Tertullian saith: The sense adulterated is a like perilous, as the stile corrupted. Yea much more perilous, in that it may be more easily wrested, more variously turned, more hardly espied. But to proceed. 10. The judge of Controversyes ought so to determine and deliver his mind in all ambiguous cases, as the parties in strife may evidently know when they hear his censure, whether they be cast or quit, condemned or assoiled in respect of his verdict: But neither Scripture, or the holy Ghost as he speaketh by Scripture, is ever able to pronounce such sentence. Or if it can, as Gretser a famous Grets'. act. colloq. Ratisbon. sess. 2. fol. 110. writer of the Society of jesus pithily urged in the conference at Ratisbone, let it now speak and pronounce us guilty. here (saith he) we Catholics, and Protestants, both appeal to the high Tribunal of Scripture, here we stand in the sight of the sacred Bible, in the presence of the holy Ghost. If he be judge, as he precisely speaketh by Scripture alone, let it give sentence, let it say: Thou james Gretser are cast in thy cause: Thou * This was the name of the Heretic Respondent. Hailbronner hast gotten the victory: And I will presently yield unto you. But if it cannot execute this judicial act; if by reading, hearing, or perusing his sentence we cannot perceive whom he condemneth; how can it challenge the high prerogative and doom of judgement? Which argument he confirmed with another a like invincible as the former. For whereas Grets'. in Act colloq. Ratisbon: s●ss. to. sol. 120. Protestants maintain, that the voice of God as uttered in Scripture, giveth plain sentence of condemnation against heresies and errors, thus he disputeth on the contrary side: No guilty persons repair to that judge, by whom they are evidently & sufficiently condemned: But all Heretics are guilty persons, yet boldly appeal to the sentence of holy Scripture. Therefore the Scripture 〈◊〉 that judge, by whom they are evidently & sufficiently 〈◊〉 What reply could Hunnine the Aug. l. 2. cont. Max. Aug. orat. in ps. 10. Mat. 15. v. 11. Respon●●●● make to this? Not any- Unless which S. Augustine objected against Maximinus the Arian: By talking much, and nothing to the purpose, he might be counted able to answer, who was not able to hold his 〈◊〉. 11. In sine the Scripture, though in itself most holy; yetby reason of her sublimity, depth, and variety of senses, hath been partly through the weakness, partly through the malice, pride, and presumption of men, the root of strifes, the spring of debates, the occasion of many detestable and blasphemous errors; rather than the stay, atonement, or subversion of them. Whereupon S. Augustine compareth Scripture, to a cloud, which often times out of the same words raineth showers of snares to the wicked, & showers of fortillty & fruitfulites in the Lust. As he exemplifieth in that sentence of S. Mattheu, which our protestāns abuse to the liberty of their diet, and breach of Ecclesiastical fast: Not that which entereth the mouth defileth a man, but that which proceedeth out of the mouth. The Sinne● (saith he) heareth this, and he stirreth up his app●●●● to ravenous gluttony; the Just man heareth this, and he is sensed from * Note that Catbolikes abstain not from meat, of any superstition, as the jews & Manichees, but for the chastisement of concupiscence or exercise of virtue. Aug. hom. 8. tract. 18. in joan. the superstition of discerning 〈◊〉. And in another place S. Augustine writeth. Neither have heresies, or certain doctrines 〈◊〉 the mind, strong from other h●●d, then from good Scriptures not well understood. To specify some particulars. 12. a Aug. contra adverse. lig. et Prophet. l. 1. & 2. c. 4. joan 10. Marcian despised Moses, the Prophets, their lives and writings; what pretended he? Scripture: How many soever have come before me, are thiefs and robbers. The b Guido d● error ib a Armen. Ephes. 4. ver. 11. Armenians taught we should all rise in the day of judgement in the state of mankind, and that the female sex of women should be wholly extinct. What ground had they? Scripture: Until we all meet in a perfect man. What was cited by the c Iraen. l. 2. cap. 14. & Tertul. lib. de anima. cap 35. Matth. 5. Carpocratians contending the soul of man to be united to the body, to perpetrate sin, and not to be divorced from it, until it achieve all kind of wickedness? Scripture: Thou shalt not departed from thence until thou defray the last farthing. The d Aug. tract. 34. in joan. joan. 8. Manichees affirmed our Saviour Christ to be this material sin, which compasseth the earth, and affoardeth light to our corporal eyes. What colour had they? Scripture: I am the light of the world. By Scripture the e Alphonsus de Castr. 110 adver haer. verbo Occidere. Exod. 20.. Waldenses taught, that no man could be put to death, no not by the lawful authority of a judge. Thou shall not kill. By Scripture the f August. tract. 53. in joan. joan. 12. v. 25. Mat. 16. v. 25 Luth. con. Art. Lovanien. Thes. 27. & l. de Caena dom. To. 2 Ger. fol. 17. 4. Whitak. in his answer to Campians 8. reason: pag. 259. Vincent. Lyr. c. 35. Genna. in catalogo Eccl. Scri. Circumcellians held, that every Christian might not only murder his fellow, but lay violent hands also on himself: He that hateth his soul in this life, preserveth it to everlasting life. And not to be over tedions in a matter perspicuous; by Scripture Luther excommunicateth all Sacramentaries, as arrant Heretics, and already damned to the pit of hell. By the same Scripture our Protestants make both Lutherans and Sacramentaries faithful Christians, and if they once believe, sure of salvation. What? hath Scripture been in this sort the origine of these foul Contradictions, horrible Blasphemies, and a thousand more, and yet must it be the sovereign and only means to end and suppress them? When they, who are silenced by it, make greatest show and ostentation of it? When, you shall see (saith Vincentius) Heretics so abound with Scripture, as they fly through all the volumes of the holy Law, through Moses, the books of the Kings, the Psalms and Prophets etc. Read the works of Paulus Samosatenus, Priscillian, Eunomius etc. You shall not find a page which is not coloured & painted with the sentences of old and new Testament. Nestorius to support his private heresy gloried as Gennadius reporteth) in the evidence of threescore testimonies, which he produced. 13. Arius likewise boasted of the patronage of Scripture, yea of the collation of places, our Sectaries chiefest refuge. And when the Prelates of the first Council of Nice proved the Essential Equality of the Son of God with his Father, which he denied, out of those words of S. john: I and my Father am all one; he answered: They were all one in the unity of will and affection, not in the unity Io. ca 10 vers. 30. of nature and essence: which by Conference of places he bolstered in this manner: Christ prayed for his disciples joh. 17. v. 21. that they might be one with him, as he, and his Father were one; But he demanded not, neither was it possible for them to be one in substance with God the Father. Therefore the Son himself was not the same in substance, but only in will, love, and obedience, as he desired his Disciples to be. In so much as the Fathers could never have vanquished that wicked heresy, if they had not beaten it down by the authority of the Church, more than by testimony of Scripture, as appeareth by S. Athanasius a chief Atha. ep. decres. con. Arian. haer. impugner of that impious heresy. 14. Yet because our new Ghospellers build the tower of their Babel, & will climb to the knowledge of all heavenly truth by this collation of places, and diligent recourse to the original fountains; let them tell me, when the Reader doubteth of any particular passage of Scripture, how the Collatour knoweth by what other sentence that ought to be interpreted? The dark and obscure places (as Whitaker and Reynolds instruct us) are to Whitak. contro. 1. q. 5. ca 23. Rein. c. 1. diuis. 2. p. 60. be lightened by the plain and perspicuous. Grant it be so. How shall I be certain, whether the hard place I doubt of, aught to be explained by the clear and evident text I choose to that purpose, or by some other? What certain rule set you down I may not err in my choice? Eutiches doubted of the meaning of those words: Verbum caro factum: The word was made flesh, which you suppose (I joan. 1. v. 14. See Suarez in 3 p. d. 7. says. 2. fol. 132. joan 2. v. 9 1. 10. 3. v. 9 Aug l. de haer. ad Quoduult. haer. 82. doubt not) a point requisite to be believed. And by reason of the propinquity and alliance of speech, he expounded them by those of S. john: Aquam vinum factum: The water was made wine; and fell into his detestable blasphemy, that the Deity of God was changed into the flesh of man, as the water was turned and converted into wine, jovinian doubted of the intelligence of an hard saying he read in the first epistle of S. john, to wit: He that is borne of God, doth not sin; Where, by the connexion of the text, by the conference of other places he framed this desperate and hateful exposition: That a Christian once regenerated and purified by the water of Baptism, cannot after receive any tainture of sin, or offend God any more, although he would never so fain. A thousand such errors in matters of importance necessary to salvation have enemies sucked out of the clear brooks of holy writ, by the deceivable search & weighing of places. 15. I might urge, That the sentences which are plain and open to some, seem dark and obscure to others. What text more clear than that of S. Matthew, Mat. 26, Mark. 14. Luc. ●2. 1. Cor. 11. This is my Body; repeated again by S. Mark, recorded by S. Luke, confirmed by S. Paul? And yet our Sacramentaries rejecting the agreement & approbation of them all, endeavour to interpret it by far more hard & hidden passages. Others do not only misconstrue, but utterly deny most apparent places, undeniable testimonies. For is there any thing more often inculcated, or more largely amplified by the Prophets, than the glory of the Messiah, and benefits we were to receive by the coming of Christ? Is there any thing more evidently expressed by the Euamgelists, than his genealogy, his nativity, his humane pedigree from the line of David? Yet Faustus the Manichee had his eyes darkened, as S. Augustine testifieth, with presumptuous arrogancy, that he said: Searching the Scrippures, Aug. lib. 16. con. Paust cap. 2. & 14. lib. 12. c. 2. lib. 2. cap. 2. I find there no Prophecies of Christ; The Prophets fortel nothing of him; the Gospel mentioneth not his temporal birth, or procreation from man. Howbeit, saith S. Augustine, he every where avoucheth himself the son of man. But as Faustus was thus blinded, and would not see a mystery so clear; what if Protestants be blinded in an article of Faith, no less clear and perspicuous? We found not in Scripture the predictions of Christ, neither do they discern the Aug. ep. 165. ad Donat. Church of Christ, as plainly described as Christ himself. For in the Scriptures, saith S. Augustine, we learn Christ, in the Scriptures we learn the Church. And then. How do we believe we have received out of the diuin writings Christ manifest, Aug. epist. 48 ad vin●ent Rogat ● unless we haaes also received from thence the Church manifest? Truly we have received it so manifest, as all Nations see it, all nations flock unto it, all reverence and obey it, by the direction of Scripture; only they see it not, who would be ignorant of nothing by their search of Scripture. They see not I say, the Catholic & universal Church, visibly dispersed thoughout all the world, lineally descended from the Apostles, infallibly assisted by the spirit of God etc. often recommended in holy Write unto us. 16. Secondly, I might allege the copiousness of God's sacred word, how some one 〈…〉 is often times so fruitfully impregned, that as it is delivered by the divine Math. 7. v. 18. Interpreters of many true literal senses: so it is brought forth by private expositors, with the untimely birth of sundry heresies. Let that sole text of S. Matthew serve for an example: A good ●ee cannot yield evil fruits etc. For by this a Hier. l. 2. adverse. jovin. jovinian underpropped his fornamed fancy, That a good and just man could not produce the fruits of sin. The Pelagians b Aug. l. 2. de nup. & concup. cap. 26. from thence concluded, That the good & sacred tree of Marriage, that the pure and faithful married couple cannot ●ngender evil Children, infected with the contagiou of original sin. Others c Aug. l. 1. de great. Christ c. 18 of that crew by the force of the same words, and those that follow, Nor an evil tree yield good fruits, perversely inferred, That the good tree of might of itself, without God's grace procreate the fruits of goods works, as the evil tree blossometh the fruits of evil. Others d Aug. l. 3. cont. lit. Petil. cap●● 44. either Pelagians, or Donatists picked from thence, That a good Priest could not minister wrongfully the Sacrament of Baptism, nor an evil Priest rightly. Out of the same clause e Hier. ●● comment. ad hunc loc. Aug. in disp. 2. cont. Fortunat. the Manichees strained their impious dotage, That some men were good by nature, & could not be evil, some evil by nature, and could not be good. From whence also the Caluinists gathered two pernicious heresies. The * See both these objections proposed, & answered in the 21. & 27. Controversy. one, That man being an evil tree, hath no freewill to be converted to God, aided by his grace, nor to cooperate thereunto, before he be justified. The other, That as the fruits do only declare the goodness of the tree, and do not make it good or bad: so the virtuous and pious works of the just, are mere signs and remonstrances; but no true causes of their inherent justice. If this short & heavenly saying through the rashness of willfulmen: hath bred so many false constructiours, al● which notwithstanding were bolstened with other the like misapplyed passages; how can Protestants presume to aim aright at the mark of Truth, in all questions controuer●ed, by this uncertain rule of expounding Scripture by Scripture alone? 17. Thirdly, I might produce the diversity not only of the literal, but of the literal and figurative speeches, and demand of our Adversaries, how the Collatours should discern the one from the other, when the words should be literally, when figuratively understood? Origen was more skilful in tongues, more diligent in reading, more wise in observing the course and connexion Basil. hom. 3. in Hex. st●● in Gonesim. of Scripture, than ever any Protestant's: and yet S. Basil noteth him of gross oversight, in imagining figures and Allegories, in the first of Genesis, in lieu of the letter. ●estorius on the contrary side was dazelled with the letter instead of the figure, in that speech of S. john: Dissolve joan. 2. v. 19 ye this Temple, and after three days I will raise it again: Whereby he contended that the Son of God only dwelled in Christ, as in his Temple. Martions striven for Rom. 5. v. 20. joan. 1. v. 14. Philip. 2. v. 7. Haeb. 4. v. 15. Rom. 8. v. 3. Matth. 3. v. ●●. the pure letter, where S. Paul writeth: The law hath entered, that sin may abound. Munichaeus dreamt of a figure, where S. john said: The word is made flesh, that is (as he proved by conference of sundry places) in the habit, likeness, and similitude of flesh. The jacobits were illuded with the grossness of the letter, when they baptised, or rather seared with burning irons, their sect-mates in their foreheads, because it is written in the 3. of S. Matthew: He shall baptise you in the Holy Ghost, and fire. Eutychius the patriarch of Constantinople, was beguiled with the inanity of a figure, when impugning the corporal resurrection of our flesh, he expounded of a subtle, spiritual, and ethereal body, that which S. Paul spoke of a true & natural. 18. And the matter is the harder not to be mistaken herein, because some time in the self same sentence, one and the self same word ought here properly, there metaphorically be expounded, as learned Maldonate wisely observeth Mald. in eum loc. Matth. 8. v. 22. joan. 3. v. 13. in that saying of Christ: Let the dead bury their dead: or, not to departed from the chiefest articles of faith, of which I have hitherto spoken. The like is showed in S. john: No man hath ascended into heaven, but he that descended from heaven, the Son of man, who is in heaven: Which words Valentine and Apollinaris misconstruing, gainsaid the miste●ry See Medina introduct. in ●. p. q. 3. & Throp. in hunc loc. of Christ's Incarnation, and would needs have his flesh to have descended from heaven, as his manhood after ascended thither. Neither did they want semblance of places, the card of Protestancy, to direct them: for matching this text with another of S. Paul to the Ephesians, they found coherence: He that descended, the same is also he Ephes. c. 4. v. 10. that is ascended. And lest the obscurity of either might darken their understanding, they opened them both by this plain, obvious, and evident sentence, Primus homo de ●, Cor. 15. v. 47. terra, terrenus: Secundus homo de caelo, caelestis. The first man of earth, earthly: the second man of heaven, heavenly. 19 Let our Ghospellers vaunt, as long as they list of the perspicuity and patronage of Scripture, never can they bring in any controversy whatsoever so many in their behalf, or one so clear a place as this. Or if they could, might they not be blinded, might they not be inveigled as these imps of Satan were? M. Fields opinion is, they might. We confess (saith he) that neither conference Field l. 4. c. 19 pag. ●●4. of places, nor consideration of the things precedent and subsequent, nor looking into the originals are of any force, unless we find the things, which we conceive to be vaderstood and meant in the places interpreted, to be consonant to the rule of faith. And this rule of faith (as he further teacheth) must be tried, Field l. 4. ibid. pag. 242. either by the General practise of the Church, the renowned of all ages, or the Pastors of an Apostolical Church. Which (to omit all other examples) is clearly seen in the Translatours of our English Protestant's Bible. Who although they had skill in tongues, studied Scriptures, ransacked Originals, examined places; yet roving from the mark (M. Field prescribeth) most piteous erred in their vulgar Translation. Witness hereof. 20. D. Reinolds, who disputed against it in his Majesty's Rein. in the Conference at Hampt. Court. p. 45. 46 etc. Burges in his Apol. sect. 6. Carleile in his book that Christ went not down to Hellp. 116. 144. Broughton in his epistle to the Counsel. presence at Hampton Court. M. Burges a man of the same sect, who affirmeth: That the approved English Protestant translation hath many omissions, many additions, which sometime obscureth, sometime perverteth the sense. M. Carleile another brother of this disordered crew, having discovered many faults in the English Bible, of them inferreth: That the English Protestants in many places detort the Scriptures from their right sense, and show themselves to love darkness more than light, and falsehood more than truth. They have corrupted and depraved the sense, obscured the truth, deceived the ignorant, and supplanted the simple. Likewise M. Broughton one of the chiefest Linguists amongst our late Precisians, who not many years ago wrote an Epistle to the Lords of the Counsel, which is yet extant, desireth them to procure speedily a new translation: Because that (quoth he) which is now in England is full of errors. And in his advertisement of Corruptions, he denounceth to the Protestant Bishops, Broughto● in his Advert. to the Bishops. That their public translation of Scriptures into English is such, as it perverteth the text of the old Testament in 848. places: And that it causeth millions of millions to reject the new Testament, and to run to eternal flames. 21. So that if these rare men, furnished with so manifold helps, endued with the knowledge of sundry tongues, guided by their own rules to attain the right sense and meaning of holy write, and allowed by public authority to translate the same, swerved notwithstanding & sunk into the gulf of such detestable errors: what shall we think of others of meaner talents? What hope can any one have not to stray in this vast wilderness of conferring places? And if the English Bible, which now is commonly read in Churches, and expounded in pulpits be every where stained with the spots of pestilent, and pernicious falsehood, in what woeful case are they, who credit it as the Oracle of God? They who repair unto it as to the treasure of life, the touchstone of truth? They who neither understanding the Greek, Latin, or Hebrew, aught to appeal in all doubts of faith to the high Tribunal of this corrupted judge? Whose sentence, as their own Ghospellers testify, is depraved, obscured, detorted from the right sense, deceiveth the ignorant, supplanteth the simple, perverteth the text in so many places, as it carrieth millions of millions to eternal flames. Open therefore your eyes (my beloved Countrymen) and see in what danger you live, danger of receiving the doom of falsehood, the sentence of death, in lieu of the sovereign verdict of God's sacred truth. 22. Since the first edition of this work was published, I have seen a certain abrupt, and broken answer secretly spread abroad to many of my former arguments, the sum whereof is this: That there is a great difference beweene the word of God, and man; for the later filleth the ear with the sound, and the hearers mind with a like conceit, clear, or obscure, conformable to the signification it beareth: but the word of God worketh not only in the ear immediately, but also in the Certain shifts of the adversaries refuted. hart, in such sort, that although the exterior word be dark, and ambiguous, yet by interior inspiration, it may produce a clear conceit of the thing signified in the hearers mind. By which means (saith this Respondent) the spirit of God speaking in his divine word, and working interiorly in the hart, is the supreme rule, or judge of all Controversyes. By which means, it heareth, understandeth, explaineth, and compelleth the Appellants to receive th● sentence given: By which means it causeth infallible certainty, uttereth itself clearly, manifestly condemneth the guilty persons, and performeth such things as are necessary, to the office of a judge. So he. Yet all in covert, not deeming his reply polished enough for open view; because our question is not, what God may do, or what his inspiration may produce; but what he ordinarily doth, and whom he hath established his ordinary judge in determining debates; what public, and universal rule, what infallible ground, or foundation we have of our belief. which we ought to follow, to which others are bound to submit themselves, and by which we are always directed the right way of Truth. This is not (as I have showed) the outward word, or the inward working of the holy Ghost in the hearts of every particular man. 1. Because the faithful cannot, without some other particular help, be infallibly assured of that inspiration, or working of the holy Ghost, whether it be natural, or supernatural, from God or not: they cannot be infallibly assured, that they truly conceive the sense revealed, and believe it a right, as they ought to do: which ignorance of theirs, partly proceedeth from the weakness of our Understanding, partly from the depth, and sublimity of the misteryes proposed, partly also from the unsearchablenes of God's ways, and secrecy of his unacquainted motions, of which job said: If God come unto me, I shall not see him; and if he depart away from me, I shall not understand it. Wherefore job. 9 ●●. Field▪ lib. 4. cap. 7. seeing, No man (as M. Field doth witness) proveth a thing doubtful by that which is as much doubted of, as itself; No man can be assured of the true sense and signification of Scripture by the internal working of God in his hart, which is as much to be doubted of, and alike hard to be discerned, as the very sense itself, and meaning of the Scripture. 23. Secondly: we are counselled, Not to believe every 2● Io●. 4. ●. spirit, but to prove the spirits if they be of God: But if the spirits must be brought to the touchstone of trial, if they must be approved and judged by some other well known, & undoubted authority, they are not themselves the trial, and judge of our differences. Nay suppose we were assured of the inspiration, assured of the holy Ghost speaking in our hearts; yet that speech is invisible, that motion invisible, that judgement invisible; it cannot hear the causes, examine the arguments, or pronounce any desinitive Whita●●● adu. St●pl l. 2. ● 6. sentence at all, by which the contentious may be silenced, the innocent acquitted, the guilty condemned. The testimony of the spirit (saith Whitaker) being private, and secret is unfit to teach, or refel others: if unfit to teach, unfit to refel, then wholly unfit, wholly unable to clear doubts, decide Controversyes, or end the quarrels of the parties in strife. 24. Thirdly. The rule, and guide of our belief, aught to have some near affinity and connexion with that which it guideth: The measure (as the Philosophers teach) must be always proportionable to the thing measured. But the inward inspiration hath no such affinity, and proportion with our Catholic faith: because, that is secret, this public: that particular, this universal: that merely interior, and working only in the hart; this exterior Hooker of Ecclesi. Policy lib. 1. sect. 14. lib. 2. sect. 8. lib. 3. sect. 8. pag. 149. 147. lib. 2. sect. 7 pag. 116. Whitak. adverse. Staplet. lib. 2. c. 4. pag. 330. & p. 29●. Zancb in his confesses. cap. 1. Brent. in prolegom. Kemnit. in exam. Conc. Tri. Aug. l. con. ep. Fuxdan. c. 5 & de vtil. credit. ●en. c. 14. also, and professed by the word of mouth. In so much as that cannot possibly be a competent rule, or proportionable measure to meet, or square out the misteryes of our saith. Fourthly, M. Hooker a Protestant of no small account, constantly avoucheth (with whom M. Whitak. & other sectaryes heerin agree) that the outward letter sealed with the inward witness of the spirit, is not a sufficient warrant for every particular man, to judge, and approve the Scripture to be Canonical; the gospel itself to be the gospel of Christ; but the authority of god's Church (as he acknowledgeth) is necessarily required thereunto: Therefore neither are they sufficient to judge of the sense, or meaning of the Scripture: for, that (saith S. Augustin) which we obey, and believe, testifying this book to be the Gospel; the same must we believe witnessing this to be the sense of the Gospel: because it were no less than madness to repair to the Catholic Church for the approbation of God's word, & run to her rebels for the sense of his word; to her public censure for that, & their private judgement for this: yea a mere madness, to think that every Sectary should be endued with a divine spirit to interpret holy writ, and that the whole Church of Christ, all her pastors, and doctors jointly united should be deprived of the same. 25. fifthly. The ordinary way, by which God instructeth us in matters of belief, is by public preaching- Faith (saith S. Paul) is by hearing: it is to be received from the lips of the priests, from the mouth of Saints, Ad Rom. 10. vers. 17. Malae. 2: Luc. 1. Ad Ephes. 4. from the pastors, and teachers, whom Christ hath apppointed in his Church, and not from private reading of Scripture, joined with the secret inspiration. For that noble man of Aethiopia the Eunuch disigently perused the oracles of God, and wanted not, without doubt, the inward operation of the holy Ghost, being so religious, as he had been on pilgrimage at Jerusalem to adore; and Act. 8. v. 30. & 3●. so devout, as he read the Scriptures riding in his chariot: yet when S. Philip asked him, Trowest thou that thou understandest the things that thou readest? he said: And how can I unless some man show me. Therefore besides the outward reading & inward working, a public interpreter, and expounde● is necessary for the true understanding of holy writ. 26. Sixthly. The standing to the judgement of the hidden Spirit, is the very root of dissension, and fountain of discord in the vain challengers, and boasters thereof: it affoardeth every sectary his private weights, his particular forge to coin and allow what doctrine he pleaseth: it licenseth the members to control their heads; the scholars to contradict and change their master's Tertul. de prescript. cap. 420 principles; which Tertullian reproveth in the Heretics of his days, saying: That hath been lawful to the Valentinians which was lawful for Valentinus: that to the Marcionites which to Martion, of their own accord to alter, and innovate their belief. Of their own accord, he saith; because the teaching of the holy Ghost is uniform and the same; he could not be author of such chaps, and changes, of such schisms & divisions. And yet they all pretended, as our Ghospellers August. tract. 4●. in Ioan● La●●h. ep ad Antwerp. tom. 2. Germ. Ie●. fol. 100L, do, his heavenly illumination: There are innumerable (saith S. Augustine) who do not only boast that they are Videntes, or Prophets, but will seem to be illuminated, or enlightened by Christ; but are Heretics. And Luther, the ringleader of Protestants conformably writeth: There is no Ass in this time so sourish, and blockish, but will have the dreams of his own head, and his opinion accepted for the instinct of the Holy Ghost, and himself esteemed as a Prophet. Whence it cometh (as he immediately before complaineth,) That there be as many sects, Osiand. in confut. Script. Melancth. contra ipsum edit. & l. cont. Nicticor. Aug. ep. 222. ad Consent. and Religions among us, as there be men: That such variances arise between the professors of the same Religion, as Osiander a Protestant telleth us, That among the Confessionists only there were twenty different opinions concerning the formal cause of justification: and that every one is affirmed to be deduced, and proved out of the word of God: by the holy Ghost surely, as they imagined secretly speaking to their hearts: By which, All Heretics, according to S. Augustine, who receive the authority of the Scriptures, persuade themselves they follow them; whereas they rather follow their own errors. 27. Hence it also proceedeth, that if no other ground, or foundation be assigned, no heretic could be noted, or condemned of heresy: nay as Suarez that great Suarez l. 1. defence. fid. cap. 11. Divine hereupon inferreth, No heretic should be, or heresy at all; no man ought to be compelled to the unity of saith, and fellowship of one Religion, to which the Scripture so often exhorteth, and God requireth as necessary to salvation. For if it be enough for every one to appeal to the tribunal of his own (as he deemeth) inspired conscience, who can decline from the rule of Faith? Who can swerve from his own particular judgement, & forsake that guide, & foundation of belief, which himself broacheth, and boldly vaunteth to come from God? Who then can be an heretic, or what heresy be vented? If that be the square of faith, who ought to be compelled, by forsaking that rule, to conform himself to another profession? Every one may safely remain in his own religion, as long as they verily think (which all men easily do) that they have received the riches of the spirit in as great measure as any other. For this reason D. Whitguift alleged, why the Church of England need Whitg. in his defence against Cart●r. not submit itself to the Church of Geneva. The same reason may the Brownist allege why he should not yield to the Puritan; the Puritan for not conforming himself to the Protestant, and one Protestant why he should not subscribe to the judgement of another. Therefore besides the inward inspiration there must be some other outward undeceavable, and overruling judge, or else God hath not sufficiently provided for the necessities of his Church not for her peace, concord, and stability, not for her unity in faith, certainty of belief, not for the obedience, and submission of her children, not for the ending of quarrels, decision of doubts, and rooting out of errors. But of this again in the next chapter, where my Adversary might have read this very objection answered, if he had not here importunly urged it out of due order, time, and place. 28. The show of reason which this Respondent Objections. The first. bringeth to prove the judgement of the secret spirit, is to this effect. First (saith he) the Church receiveth from God inspiring her, the right sense of Scripture: he must first decide the controversy in her mind, before she can exteriorly decide what they are bound to believe; therefore the spirit of God speaking in her hart is the supreme judge of Controversyes, even in the opinion of us Catholics. Secondly, he proveth that the same spirit speaking The second. in the divine word to every particular man, was likewise judge in the law of Nature, because at that time there were no other ordinations, than such as did necessarily follow out of the elevating of mankind to a supernatural end: but out of that it no way follows, that all the faithful were to obey one supreme Pastor. Thirdly, The third in the law written there was not one Governor, the faithful among the jews being without any subordination to any one among the Gentills: And the Gentiles had no subordination to the high Priest of the jews. The fourth. Fourthly, it must be acknowledged (saith he) by the adverse part, that the spirit of God as speaking in particular to every man, decideth which company of the professors of Christianity is the true Church, and by consequence Answers. To the first. the same spirit determineth in the same manner all other controversies. Thus he. To the first I answer, that the motions inwardly inspired to the pastors of the church, are no judicial sentences, nor final decisions of matters controverted: they are not any infallible rules, neither to others to whom they are unknown, nor to themselves to whom they are uncertain, until they be outwardly decreed and jointly subscribed unto, by the suffrages of all both head, and members. For until then, they be not made one common voice, one public law, one general consent, or definitive sentence pronounced by them all; they are not the last, and highest Tribunal of the Church, to which every one is bound to submit himself without further appeal. To the second, I reply with D. Sanders, & other learned Divines. It is false, that To the second. Saunder. de visib. Monar. l. 4. c. 3. & 4. there was no other ordinary judge in the law of Nature then God's private instruction: for Adam during his life was the chief head, & supreme director of God's people in points of faith. Then Seth; after Enos etc. And so in succeeding ages, the first borne, or eldest among the faithful by the prerogative of his primogeniture, or some other by God's special election, discharged that office: which did also necessarily follow out of the elevation of mankind to a supernatural end, supposing the sweetness of divine providence after man's fall, and want of faith. To the third, I answer, that God himmselfe in the written To the third. Deut. 17. vers. 12. law, appointed one high Priest, and supreme judge among the jews: He that shallbe proud, refusing to obey the Commandment of the Priest, which at that time ministereth to our Lord thy God, and the decree of the judge, that man shall dye. To whom notwithstanding the faithful amongst the Gentiles, were not subject, because they had no such positive precept imposed upon them: they were then separated, and divided from that chosen company, by which the lineal and visible succession of the Church was propagated, and continued. Yet if they lived according to the prescript of reason and light of nature, the necessary mysteries of faith were revealed unto them, either by God himself, or by an Angel, or by some other inviolable tradition. Which being an extraordinary course can neither be a warrant for particular men to challenge the like,, nor prejudice the ordinary way which the divine wisdom, useth in instructing his servants: especially now in the law of grace in which he hath subjected both jew, and Gentile to the obedience of one head, & supreme pastor, according to that which our saviour said: Other sheep I have which are not of this fold; them also must I bring, and they shall hear my voice, and there joan. 10. 16. shall be made one fold, and one pastor. Which cannot be understood of Christ as he invisibly feedeth, and governeth his flock, for so there was always one fold, Cyprian. l. 1. ep. 6. ad Magnum. and one pastor; but of his visible headship, and of his secondary also, and visible pastor, who now succeedeth him, of whom S. Cyprian interpreteth those words. 27. To the fourth, I deny the Antecedent: for that which first decideth what society of Christians is the To the Fourth. true Church, are certain public notes, and known signs by which the spouse of Christ is evidently marked, and described unto us. Than it is true that we also acknowledge a supernatural help, or inward working of the holy ghost to believe the Catholic Church, and all the articles she proposeth; yet in a fare different manner, from that which our sectaries pretend: for we require the interior working to move our will, and elevate our understanding to believe the mysteries already revealed; our sectaries require it to reveal the very mysteries, which are to be believed: we, to receive the expositions of Scripture publicly, and uniformily made by the divine interpreters; they privately to expound, and particularly to interpret the scriptures themselves: We have moreover prudential motives, or arguments of credibility prudently to induce us to those acts of faith; they have no such arguments, but of the contrary side many reasons to distrust their private spirits. We, besides the inward unction, and outward letter, have the safe-conduct of a common, public, and inerrable director: they have no other public, and outward guide then the bare letter subject to a thousand false constructions. Ours, is the spirit of peace, and union, uniting us all in the same belief: theirs of strife, and dissension, making them infinitely to vary in points of faith. Ours of submission, theirs of presumption. Ours inclineth us to obey, and humbly embrace; theirs proudly to judge, and peremptorily to conrroule the true preachers doctrine. So that the heavenly inspiration, which we allow, hath not any link of affinity, with their private spirit. THE SECOND CHAPTER▪ WHEREIN All that which D. Reynolds, D. Sparkes, and M. Whitaker device to bolster their former, Position, is refuted. BECAUSE so many windings & cross-ways occur in this wild desert of scanning words, unfolding texts, and searching original fountains; our Adversaries strive to assign some lines to lead us aright in this maze of difficulties. D. Reynolds and D. Sparkes prescribe not only search, but deligent Rein c. 2. diuis. 2. p. 60. & 62. Sparks pa. 246. etc. joan. 5. v. 36. Mart. 7. v. 7. jac. 1. v. 5. search, and earnest prayer to God. Of the one it is said: Search the scriptures etc. and they shall be opened unto you. Of the other: If any of you want Wisdom, let him ask it of God etc. and it shall be given him. Soveraygne helps I grant, but no assured rules. For how many have trodden these paths, who wandered and miserably perished amongst the briers of error? Pelagius, Photinus, Eunomius prayed earnestly, and most diligently searched the Canon of Scripture, who vented notwithstanding infamous heresies. 2. M. Reynolds replieth, that the fault of these and others erring must be: Not in conferring places most diligently▪ but not in conferring them diligently enough. In not praying as they Rein. c. 2. diuis. 2. p. 60. & p 45 1. joan c. 5. v. 14. Rom. c. 12. v. 13. should, and searching as they ought, in the spirit of faith and modesty. But you that carp so often at the Schoolman's Quiddi●es, what mean you now by this nice distinction between most diligently, & diligently enough? Or what degree of diligence attribute you to that which is enough, above the superlative exactness of that which is most? Further, what do you understand by searching as they ought, in the spirit of Faith and modesty? Do you think it necessary the Collatour should believe the thing he searcheth, before he beginneth to search? To what end then doth he search? And what shall he do, who belieneth not, or doubteth of the matter? But not to demure in these deep subtiltyes, or mere fooleries rather, who can tell (I beseech you) when he prayeth in faith and modesty as he should? When he useth diligence enough in searching as he ought? Or how can others be warranted, who they be that perform these things? Is not this as hidden, as intricate, as inscrutable as the truth of God's word for which we labour? I think you suppose S. Iraeneus, S. Cyprian, S Ambrose, S. Chrysostom, S. Hierome, S. Augustine prayed to God, & weighed his word in faith & modesty as they ought. By what means then swerved they so fare from the true sense of Scripture, as to be spotted with so many The Centurie writers Cen. 2. 4. 5. wens, and warts (as you call them) of superstitious Popery; to wit, the Sacrifice of the Mass, Invocation of Saints, , Merit, Purgatory, Prayer for the dead & c? You will answer again; They failed in their prayers, & slacked of their diligence, when out of the pure fountains of holy Write, they derived these Romish dregs. Well let it be they failed; at least your late reformers Luther, Caluin, Beza etc. failed not. They prayed in faith, and modesty, they marked, they examined Scripture as they ought. How cometh it then to pass, they have not obtained so much wisdom from God, as to agree in their exposition? How do they who follow the right rules of interpreting Scripture, vary so infinitely as to descent in above 80. several expositions of these four words, This is my body, which Claudius de Xainctes reckoneth Xainct. repet. 1. cap. ultimo. up, besides innumerable other most irreconciliable jars? 3. I know not with what brazen face or steeled conscience D. Field, and M. Sparkes depose: That these their divisions are imaginary and merely accidental, not in points fundamental, Field in his appendix 1. par. pag. 23. &. 24. Sparks in his answer to M. john Albins. not in matters necessary to salvation. Whereas they differ in number of Sacraments, nature of the Church, essential manner of her government, in the article of Christ's descension into hell, of his Passion, Mediation, of his equality with his Father, our regeneration by Baptism, justification by faith, as I shall by God's grace discover hereafter. And if these be not fundamental points, what points will you make fundamental? Or if your diligence, your prayer, with other helps may misled you in these, why not in others? Why define you not what articles they be, in which ye are freed from error? Are you all privileged not to fail in fundamental points, & can no man tell, nor yourselves accord in what points your privilege consisteth? 4. For (answer O thou Protestant) are they fundamental points, which make men forfeit their salvation? which carry millions of millions to eternal flames? Then whosoever Broughton vb● supra. embraceth your English translation of the Bible, differeth (as I have proved) from his own companions in points fundamental. Are they fundamental points which are necessary to be believed? And, All points necessary to be believed (as M. Whitaker straineth out of S. Augustine's Whitak. c. 1 q. 4. c. 4 pa 29●. words) so clear in Scripture, as they cannot be mistaken? You square among yourselves in points fundamental, some assigning these some others to be essential, capital, and necessary to be believed. Nay you vary in so plain and perspicuous points, as you cannot mistake them; & by your own division subvert your own assertion. Are they fundamental points, which undermine the foundation and shake the groundwork of true Religion? Then Caluin & his pupils descent from their Grandsire's in fundamental Hun●ius in his book entitled, Caluinus judaizans. Luth cont. art. Lovan. thes. 27. points, by the censure of Hunnius a Protestant writer, who brandeth him with Arianisme, judaisme, and the like. Are they fundamental points, which whosoever defendeth is estranged from God, ranged amongst heretics, and banished the company of men? Then all Sacramentaryes, whom Luther for their Tropical construction of the words of the Sacrament, seriously censureth as Heretics, and aliens from the Church of God; All Lutherans Caluin lib. 4. instit. c. ●7. whom Caluin attacheth of the Eutichian heresy, for avouching the immensity of Christ's body answerable to his Deity; All English Puritans, whom their fellow-Protestants excommunicate by their Canons & cassiere their Canon 4. 6. 7. etc. Society, are among themselves dismembered in fundamental points. Lo the peace of our new Ghospellers: Lo their agreement in points fundamental: Lo the marks they observe in expounding Scripture, which bear them headlong on these rocks of dissension. 5. M. Whitaker therefore propoundeth a surer ankerhold to stay them in these storms: The direction (to wit) of the holy Ghost, the supreme interpreter of his sacred will, which Whitaker ●●●t. 1. q. 3. c. ●●. & q. 5. cap. 3. whosoever followeth cannot but escape the danger of shipwreck. Who if he understood by this direction the infallible assistance of that divine spirit, as he guideth the head, or governeth the whole body of the Church, we willingly subscribe unto it. But his meaning is fare otherwise. He meaneth hereby the private motion of the holy Ghost, as he secretly inspireth every particular faithful man, commonly called the private spirit, of which all Protestants vaunt so much, and against which the Prophets and Apostles generally exclaim. Ezechiel cryeth out: Woe be to Ezech. 13. v. ●. 2. Pet. ●. v. 20 the foolish Prophets, who follow their own spirit. S. Peter saith: No Prophecy of Scripture is made by private interpretation. And although you reply that the spirit you arrogate is not private, not the spirit of man, but the spirit of God, which is public and divine: yet seeing you do not assign any Whitak. cont. 1. q. 5. cap. 4. public person, whom this spirit infallibly assisteth, but ascribe it to every particular and private man, it can be no other than that private spirit, so frequently rejected in holy Write. 6. For tell me M. Whitaker, what is this spirit of Whitaker cont. 1. q. 5. c. ●. prope finem. Ibid. quaest 3. c. 1●. & cont. 1. q. 2. c. 3. which you brag? An inward persuasion (you say) of Truth. From whom? From the holy Ghost. Where? In the secret closet of the believers hart. When? When he heareth, or readeth the word of God. Is this all? Is not this a private and uncertain spirit subject to a thousand fantastical illusions? There cometh Montanus with his minion Maximilla; there cometh Martion; there cometh Valentinus; every one challengeth the prerogative of his spirit, and spirit (as he pretendeth) of God. The first his prophecy, the second Tertul. de prescript. cap. 4●. the visions of his Paraclet, the third the dreams of his Ae●nes. Were they not illuded by the wicked spirit? And may not Protestants be deceived as well as these? Their persuasion is private, it may be mistrusted: their spirit hidden, it cannot be proved. 7. M. Whitaker yieldeth: That it cannot be proved or demonstrated Whitaker cont. 1. q. 5. c. 3. prop● finem. to others: but it may be a sufficient warrant to them, that have it, of the true sense of Scripture it openeth unto them. Against both which I dispute. First if it cannot be manifested or proved to others, then in respect of them, they have no certain ground to believe the Gospel of the Protestants, rather than the prophecy of Montanus, the visions of the Marcionists. Again if it cannot be manifested or proved to others, and no true interpretation can be made without it, no means have Protestants to teach, to preach, to assure their Brethren, or persuade any others Whitaker cont. 1. q. 3. c. 11. & q. 5. c. 10. Reyn. in his conf. c. 2. diui●. 2. the light of their Gospel. Which if you do not perspicuously see, I will set before you a glass to view it in, by a collection or two, gathered out of M. Whitaker. 8. He granteth, and D. Reynolds herein accordeth with him, that neither recourse to places so often mentioned, nor survey of Originals, nor consideration of words, phrase and stile, are available to aim aright at the mark of Truth, unless the holy Ghost level and direct unto it: unless he go before with his torch of light. He Whitaker cont. ●. q. 5. cap. 10. granteth moreover that no inspired minister can demonstrate to others, the holy Ghost, with his link, to have enlightened his hart. It resteth therefore (by this own Logic) that no Minister can give assurance of the doctrine he preacheth, and consequently no faith can be taught, no belief received from the mouth of our Ghospellers. It resteth, that no judge can be amongst them, no umpire of controversies, no Pastor, no preacher able to convert souls, plant faith, end debates, which necessarily requireth infallible assurance to convince the hearers of the truth delivered. 9 Secondly, I show, that this inward spirit can never be a warrant sufficient in the search of Scripture to guide them that enjoy it. For either it guideth them sometime fallibly, or always infallibly. Say sometime fallibly; It is never to be credited, unless you prescribe some rule to know when it faileth, when not; and this prescription you make either by some deceivable, or undeceavable spirit, and so we are as fare to seek as we were at the beginning. Say always infallibly; Whatsoever you expound, speak, or write by the instruction of this spirit, aught to be embraced as Canonical Scripture, as the heavenly writings, or Oracles of God: and sith you often vary from yourselves, and contradict one the other, you profane the Divine oracles with horrible contradictions. Besides, if the spirit of every faithful believer be a safe conduct to lead him to the understanding of Scripture, to what end are the doctors & interpreters of God's word? To what end did S. Paul say; to one by the spirit is given the grace of working miracles; to another Prophecy; 1. Cor. 12. v. 9 & 10. Ad Haeb. ●3. v. 17. to another discerning of spirits etc. Why did he restrain to some which is extended to all? To what end were people commanded, to obey their Prelates? To what end was it pronounced, He that heareth you, heareth me etc. And, He that heareth not the Church, let him be to thee like an Ethnic and publican? To what end were these things spoken, if to Luc. 10. v. 16. Matth. 18. v. 17. all be granted the spirit of Prophecy? If members must judge of their heads, and people examine their Pastors' doctrine? 10. In fine, to rip up the bowels and break the very sinews of this answer in pieces; the inward Spirit, which moveth the Collatour in the exposition of God's word may be caused three several ways. 1. God may inspire it. 2. The Devil suggest it. 3. The discourse of reason gather and collect it. Now, aread me this doubt, you that ground your faith hereon; how do you know the persuasion you follow to be an inspiration 2. Cor. 1●. vers. 14▪ from God, a suggestion of Satan, or a discourse of reason? The Devil may transfigure himself into an Angel of light: many falsehoods (as the Philosopher teacheth) may seem more probable than truths. diverse have been undoubtedly persuaded that the spirit of God guided them aright, when they were ignorantly miss by the spirit of deceit; wherein if you believe not me, believe a judicious & learned Protestant; believe M. Hooker a famous writer of your own, who hath published these words in print: Such as are readiest to cite for one thing five hundred Hook. in his 2. Book sess. 7. fol, ●18. sentences of holy Scripture, what warrant have they that any one of them doth mean the thing for which it is alleged? Is not their surest ground most commonly either some probable conjecture of their own, or the judgement of others, taking those Scriptures as they do? which notwithstanding to mean otherwise then they take them, it is not still altogether impossible. So that now and then they ground themselves on humane authority, even when they most pretend divine. Who could say more against the vanity of our Sectaries, against their obstinate arrogancy in expounding the word by their own private sense and judgement? for if amongst five hundred sentences they have no warrant for one, to mean the thing for which it is alleged: If now and then they ground themselves on humane authority, even when they most pretend divine, by the pretence no doubt and direction of the spirit; what notes doth he or his mates assign? what marks do they propose to discern the Divine spirit of God, from the humane spirit of man, or illusion of the Devil? 11. Marry, some Protestants prescribe the Analogy of Scripture: That the spirit ought to be tried by Canon of holy writ; which is nothing else then to allow the circle so often hissed out of schools: by the spirit to interpret the Scripture, and by the Scripture to discern the spirit: Nothing else, then to make a fair show, where no hope can be had of escape. For either I understand before the sense of the Scripture, to which I judge my spirit agreeable; or understand it not. Suppose I understand it; in vain is the instruction of the spirit. Suppose I know it not; how shall I judge of the conformity of my spirit to that which I do not myself conceive? Others therefore teach: That the spirit needeth not the touch- stone of Scripture, but may by itself be descried as black from white, light from darkness. If this be so, why are we commanded, Not to trust every Spirit, when none can deceive us? Why is it ●. joan. 4. v. 1. Ibiden said: Try the Spirits, when they need no trial? How falleth it out so many mistake the spirit of truth? How is our sight so dimmed, that we cannot perceive the distinction of spirits, the dark night from the clearest day? 12. We for example, believe with Protestants the Council of Nice, we believe the mystery of the holy Trinity, the Incarnation of Christ, and with the same spirit which they count erroneous, we believe the Council of Lateran, of Florence, the Real presence, the Sacrifice of the mass; neither can we see any difference in this our spirit. Not we perchance, but you the sharp-sighted eagles, who soar so high as to gaze on the sun, you no doubt can bewray the different marks. Ask then the Lutheran what clouds of darkness he discovereth in the spirit of defiance he hath with the Caluinist, from the bright beams of light, which jointly shine in points of their agreement? he answereth: None at all. Ask the Caluinist what foggy mist he espieth in his spirit of variance from the Lutheran? he answereth: none at all. Ask the divine- spirited Protestant; Ask the Puritan the like question. The Protestant contendeth, that the spirit which causeth him to descent from the Puritan, is the spirit of light, the illustration of the Holy Ghost. The Puritan protesteth the same of his. And whereas the one must needs be a Satanical illusion, sith it wholly crosseth and contradicteth the other, who seethe not, that the spirit of truth cannot by itself be discerned from the spirit of deceit, no not by the grand-maisters themselves, 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 convinced, that neither Scripture alone, nor perusal of places, nor examination of Greek & Hebrew fountains, nor prayer to God with the direction of the private spirit can safely conduct them to the true knowledge and Rein. ●. 2. diuis. 2. p. 62. 〈◊〉 in act. Col. Ratis. ses 14. p. 1●2. Whitaker desa. Scrip. Controu. 1. q 4. c 4. & q. 5. ● 8. joan. ●o. v. 17. 1. Cor. 2. v. 15. sense of Scripture, will you hear their last and most desperate refuge? Listen and learn to detest their fraud. Albeit (say they) these former helps be not always effectual to the reprobate or wicked sinner: yet they are sufficient enough to the elect of God. If the Lord (saith Reynolds) take delight in us, he will bring us to the food of life, he will give us the bread of our souls, and make us learned in the Scriptures. For it is written (quoth Hunnius & Whitaker) My sheep hear my voice, and, The spiritual man judgeth all things. O ye children of darkness! O ye enemies of light! How long will ye seek these cloudy evasions? How long will ye run from one maze of obscurity into another? As from search of Scripture to secret prayer; from secret prayer, to private spirit; from private spirit, to hidden grace. And how shall I learn who is endued with this celestial grace, in whom God is pleased? How shall I know the spiritual man, or sheep of Christ? Eccles. 9 v. ●. Solomon said: No man can tell whether he be worthy of love or hatred. S. Paul: I am guilty of nothing, yet in this I am not justified. But thou more wise than Solomon, more illuminated then 1. Cor. 4. v. 4. S. Paul, describe me the marks, show me the badge and cognizance of Christ, that I may see whether I am a sheep of his flock or no. Thou sayest, if I had a strong & fervent faith, if I believed aright, I should be infallibly acertainted of God's present grace, and eternal favour. And who (I pray) hath this fervent faith? He that embraceth the reformed Gospel? O rounds! O circles! Are you not ashamed still to trace this endless Labyrinth? Calu. in argumento Epist. & l. ●. Inst. c. 8. anno 1554. Luther in prolog. Epist. Rogers in his book to the King's Majesty. I desire to know how I might believe aright, how I might be sure to hear my shepherd's voice, and you at length resolve me; if I be a sheep of your fold, and believe as you do, I shall believe aright, and be sure to hear his voice. A feat of Sophistry tooto common amongst you; yet such a feat as with slender skill may be defeated. 14. Caluin your Ringleader approved, and partly broached your reformed Gospel; he was a sheep of Christ, who reading the epistle of S. Paul to the Hebrews, the epistle of S. james, heard in them the voice of Christ, the voice of God. And Luther your forefather, what, was he a goat of Satan, who perusing the same epistles heard no such voice, nothing but dry and dusty stuff, nothing worthy an Apostolical spirit? Our English Protestant's are sheep of Christ, who reverence the whole vulgar translation of their Bible as the pure word of God. The Millenary Plaintiffs what are they? All goats of Satan, who lament therein many false corruptions in matters of faith, as M. Rogers testifieth in his book dedicated to this Majesty. Not to speak of the Precisians, the Protestants among themselves are all no doubt sheep of Christ. How hear they then the voice of their Pastor? One in this sort, another in that, quite opposite to the former. One heareth Christ a Bi●●on. in his survey of Christ's sufferings pa. 650. 651. etc. descended into hell; another: He b Willet in his book entitled Lymbomas●ix. descended not. One: The c Field l. 1. of the Church. Church to be always visible; another: sometimes d Willet in his Synopfis▪ p. 48. & all protestants generally. invisible. One gathereth out of God's words two e Melanc●hon in lo. common. Sacraments; another: f Caluin. l. 4. inst. c. 19 Tree; another: g Melancth▪ in locis editis▪ an. 36. an. 52. four etc. One affirmeth: The Sacraments do not only signify, but h ●ilson in his book of Christ subjection. 4. p. pag 51. confer grace; another: condemneth i Fulke against purgator, p. 35. Sparks in his answer to M. john A●bins p. ●46. the same as Popish. What? Is the voice of Christ repugnant to itself etc. Or are some Protestants also goats of Satan? Or is it true, the sheep of Christ do not certainly hear their shepherds voice? 15. Moreover the sheep of Christ are of two sorts: some are sheep by present grace: others by eternal election: of neither of these can your maxim be verified. Not of the first. For if they only know their Pastors' voice, woe be to all Infidels, woe to all notorious and obstinate sinners, in vain are they persuaded and preached unto. Woe had it been to S. Matthew, to S. Mary Magdalen, and thousands of Saints, who once deprived of present grace, could never have heard their shepherds call. Happy the Reprobate in respect of them, who being often sheep by present grace, might perfectly know, and easily stoop to the●●●aisters lure. Not of the second kind of sheep; because S. Augustine a Manichee, S. Paul a persecutor even then ●●re sheep of Christ, by eternal election, even than they studied and examined the text of Scripture, even than they were both infused with the inward persuasion and spirit of Protestants, that they followed their Pastor and obeyed his precepts; yet were both deceived by the voice of a stranger. You answer, they could not be finally deceived: They hear the true voice of their spouse (saith M. Sparkes) at one time or another. At one time or another? And who hath revealed unto you, that this is the time of your vocation? Imagine you be as they were, God's chosen sheep, may you not now be bewitched with some deceitful charm? May not your dreams seem his Oracles? And may you not (as God grant you may) be hereafter uncharmed and lament with S. Augustine: My error was my God, and the siction Aug▪ l. 4. confess. cap. 7. of my brains the voice of my shepherd? 16. Again if this second sort only of elected sheep are undoubtedly grounded in the true knowledge of holy writ, none according to you can be infallibly instructed in necessary points of faith, until God admit him, as S. Paul saith, to the Counsel of his inscrutable judgements; until Rom. 11. v. 3●. he show his name engrossed in the book of Li●e. Which because you ordinarily hold impossible to be believed without your Solifidian and all-working faith, faith requireth election, and election presupposeth faith. And seeing the one can never be obtained without assurance of the other, you may search long enough before you can attain to either. 17. What construction then (quoth Whitaker) will you make of those words: My sheep hear my voice? Of those: The spiritual man judgeth all things? I answer: that Whitaker locis ci●●tis. the sheep of Christ hear his voice not at all times, not when they list, but how, and when it pleaseth God. Sometime by secret inspiration, other while by outward hearing, or reading his word: yet so, as they have never infallible certitude hereof, but when it is confirmed by extraordinary revelation, or by the public judgement & approbation of the Church, by whose authority the spiritual man judgeth all things. Or he may be said to Whitaker cont. 1. q. 5. c. 8. Rein c. 2. divis. 2. Act. 17. v. 1● 1. joan. 2. v. 27. judge all things, not infallibly, but prudently and discreetly, as the testimony of his conscience and instinct of the holy Ghost shall teach and persuade him. Whitaker, and Reynoldes again: The men of Beroea are commended for trying the doctrine of S. Paul by the judgement of Scripture. It is written: You have no need that any man teach you, but as his unction teacheth you of all things. last: All are said to be taught of God. I answer. The men of Beroea, or as some say of Thessalonica, which were the more noble and wiser sort, Esay. 54. v. 3. john. 6. v. 4●. Whitaker ibidem q. 3. ca ●●. either believed not before (as many hold) and then they took a judicious & prudent course in searching the places S. Paul alleged to procure, as the Divines require, arguments of credibility, whereby they might be induced maturely to embrace the truth he delivered, which S. Pa●l no doubt exhorted them unto. And in like case having produced testimonies out of the Sibyls & Hystapsis against See Lorinus upon this place of the Acts, and Staple●on in Antidoto. ●●●n. ●. storm ● 1. the Gentills, he counseleth them, as S. Clemens Alexandrinus testifieth, to read and consider the allegations, how strongly they concluded, and made for his purpose. Or if they already believed (as others mantain) than nothing doubting of the truth he preached, they searched only for their comfort and confirmation, to nourish and strengthen their belief, to arm themselves the better against the assaults of the enemy. Both which are allowable upon these supposal; neither are warrantable for the faithful to judge and censure their Pastors' doctrine. 18. To the second, and third instance, I answer: S. john wrote to those that had received the faith, and needed not another master to teach them a new doctrine contrary thereunto. Isay prophesied of them that were to receive it; and both, as S. Augustine commenteth, speak of the inward unction of God's grace, and inspiration of Aug. tract 3. in ep. 1. joan. & l. de gra. Christi. c. 13 & 14. the Holy Ghost, which together with the outward preaching sweetly moveth, strengtheneth, and confirmeth the faithful, not to examine, judge, or try, but humbly to believe and joyfully to embrace the message of truth delivered unto them. Shall I repeat S. Augustine's words▪? Shall I propound the question he maketh to S. john upon occasion of this speech, wherein he excellently refu●eth this objection of Protestants? Thou sa●est Tract. 3. ubi supra. (quoth he) his unction teacheth you of all things: why then didst thou write that Epistle? Why didst thou teach them? Why didst thou instruct? See here my Brethren, a great mystery: the no●se of our words pass unto the ears, the Master is within etc. Outward instructions are helps and admonitions, he hath his chair in heaven who teacheth the hart. Christ teacheth, his inspiration teacheth: where his inspiration and unction is not, in vain is the sound of words without. 19 Besides if we read that place of Isay, All shall be taught of God, as our Adversaries press the Greek. I answer Cyril in 〈◊〉 lo●●● again with S. Cyril: That it is a Prophecy of Christ's coming, to teach Christians in his own person, who before taught the jews by the mouth of his Prophets. If we read: All shallbe docible of God, as Maldonate more faithfully Maldonat in cap. 6. joan. gathered out of the Hebrew and Chaldean word, it was spoken, as he notably proveth by the testimony of Leontius Ammonius, and S. john Chrysostome, for that God of himself is most ready to instruct, and the Euangelical Law more fit to be infused into the hart by the unction of the holy Ghost, then to be uttered by words, or imprinted in books. 20. Lastly, M. Whitaker, M. Reynolds, and their adherents Whitaker 1. cont. q. 5. Cap. 8. Reyn. c. 8. divis. 1. Basil Epist. 80. Tul. l. 3 de leg. Aug de nup. & con. cup. ● 2. c. 33. Opt. l. 5. cont. Parmen. Aug. conc. 2. in Psal. 35. object sundry Fathers allowing the sufficiency of Scripture to end disputes, to whose authorities I shall answer in my next discourse Now I reply to the testimonies of S. Basil, S. Augustine, and Optatus. S. Basil summoneth his Adversaries to the arbitrement of holy Writ, in a thing most clearly revealed concerning the Trinity in which case he may call the Scripture arbiter or judge, as the Lawyers sometimes term the civil law, or justinian the compiler of them, Vmpier, and judge: And as Tully calleth, The Law, a dumb Magistrate: and the Magistrate, a lively Law. After which sort S. Augustine saith: Let Christ judge, let the Apostles judge etc. Optatus likewise in the question of Rebaptization provoked the Donatists to the judgement of Gods written word, because there were most evident testimonies thereof; and because the Donatists would admit no indifferent trial by any lawful sentence, but still appealed, as S. Augustine witnesseth, from one another, from Melchiades the Pope to the assembly of Bishops: from the Bishops to the Emperor: from the Emperor to others; disclaiming from all by whom they were vanquished. Secondly I answer. That these and many other Fathers often refer themselves to the umpiershippe of Scripture, for that it is the silent and outward law, by which the voice of our speaking judge ought and always is uttered and pronounced; and for that it directeth us to the Church, the true, sovereign, and lively judge of all debats. 21. Thus we are so fare from derogating from the prerogative of holy writ, as we grant it is, A perfect light and lantern to our feet; The entire rule and square of faith; The supreme and absolute judge of Controversies. Thus we grant 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 spiritual 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 book of heaven signed with seven seals, as Origen saith, but not to be opened Orig. hom. 12. in Exo. by any, but by the Lion of the Tribe of juda; or them to whom he giveth commission. It is, as another averreth, The light of the world, not to be hidden under the bushel of any private or fantastical brain, but to be placed on the candlestick of God's Church, to give light unto all her obedient children. Esay. 35. vers. ●. 22. After this manner the repair to Scripture is a plain, easy, general, and certain highway, In which fools cannot err, or step awry; whereas the search our Sectaries applaud, is, as you see, hidden, dark, variable, unconstant, not public, not universal. It hath been the path of Heretics to damnable errors. It is a field to themselues of interminable strifes; and it may be to all that follow it, as well a train to draw them unto the wiles of perdition, as a line to guide them to the port of bliss, to the true knowledge of God, as shall more amply appear by the Chapter ensuing. THE SECOND CONTROVERSY. THAT All things necessary to Salvation are not contained in Scripture: AGAINST D. Reynolds, D. Bilson, & D. Field. CHAP. I. ARIGHT wise, and laudable endeavour it hath been, amongst the learned of all ages, rather to imprint their chiefest points of doctrine in the minds Caesar l. 6. de Bello Gallico. ●lut. in vita Numae. And in his first oration of the fort. or virtues of Alexan. and memories of well disposed auditors, then engrave them in curious tables, or blaze them with the pens of industrious writers. So we read that our ancient Druids, renowned for learning throughout all the world, never committed anything to the casualty of writing, but entrusted all the riches of their knowledge to the treasury of their disciples hearts. Pythagoras, Socrates, and many other famous philosophers are deservedly praised, and commended for the like. What do I speak of men? God himself long taught and instructed his servants from Adam even until Moses for the space of 2000 years without recording any one precept or instruction he gave. And when jesus Christ his only Son came into this world, he called his Apostles, planted his Church, Mar. 16. v. 15. Luc. 10. 16. Math. 18 v. 7. & Matth. 23. v. 3. see S. Aug. ep. 165. preached his heavenly doctrine, yet never penned, or so much as commanded any one mystery to be written. He gave his Apostles commisson; to preach the Gospel to every creature. He charged us; to hear them as himself, to give ear to whatsoever they should teach or say. But to give credit only to what they should write, he never gave charge. And therefore they preached many years, converted thousands, and delivered unto them the food of life before they compiled the books of Scripture, as all our Adversaries will confess. Yet saith D. Reynolds, after these books were once penned and published abroad, all Reyn in his first Conclusion p. 616. things requisite to salvation are there contained, which thus he laboureth to prove. The Prophets taught the old Church the way of Salvation, the Apostles with the Prophets together teach the new more plenteously & fully. The Doctrine of the Prophets & Apostles is comprised in the holy Scripture; the Scripture therefore teacheth the Church whatsoever is behooveful to Salvation. Oh deceitful disputant, who in so weighty a matter useth such Sophistry! How creepeth the pronoun (whatsoever) into your conclusion, not avouched in the premises? But if you will have it understood, I deny your Minor. I deny that the whole doctrine of the Prophets and Apostles is comprised in holy Scripture. 2. To begin with the doctrine of the Prophets; Moses the first Scribe and chief Secretary of the holy Ghost was so fare from setting down all things he received Orig ho. 5. in Num. Hilar. in Ps. 2. from the mouth of God, that whereas he was taught by him the law and true sense, which is the life & soul of the law, the law he engrossed in writing, but the sense and exposition thereof (as Origen and S. Hilary affirm) he secretly delivered by inviolable tradition to his Successors, even by the express will & commandment of God, as he seemed by Esdras (whose testimony Esd ●. 4. c. 14. v. 5. & 6. as a most holy and learned man must needs bear sway) in these plain terms to declare: I have disclosed unto Moses many marvellous things etc. And I have charged him, saying: These words shalt thou lay open, and these shalt thou conceal. Among which he concealed, what means God provided for the saving and purging of women from original infection, what for children before the eight day of circumcision, things not mentioned in Scripture, as D. Field with Andradius willingly confesseth, and proveth by Field. l. 4. pag. 236. Andrad. defen. l. 2. the authority of S. Gregory: That children than were saved by the faith of their parents. Yet when Andradius inferreth, that this at least could not be known but by Tradition, D. Field rejecteth his inference as frivolous, and saith most fond and contrary to himself: That it was known and concluded out of the general and common rules of reason, and equity. Field pag. 237. Most fond. For what necessary sequel have the incomprehensible secrets of God's hidden election in things supernatural, with the common rules of natural reason? Are his ways and means of salvation any way tied to the discourse of man? S. Paul who was rapt into the third heaven, amidst all his revelations thought them fare above the reach of humane wit, when he cried out: O alt tudo etc. O the depth of the riches of God's wisdom and knowledge, how inscrutable are his judgements, and his ways unsearchable! And were they made plain before to Rom. 11. v. 33. the jews by the common rules of reason and equity? Most contrary to himself; because if the sovereign and necessary means of saving the aforesaid parties not specified in holy writ be deduced from these general grounds, some behooveful thing necessary to salvation against Bilson, against Reynoldes, against himself, is not contained in Scripture. 3. To these and such like close and hidden Traditions Eccles. 8. v. 11. &. 12. King Solomon referred the Children of Israël, when he said: Let not pass the narration of thy elders, for they have been taught by their fathers, and of them thou shalt learn understanding. Of these King David spoke: How many things hath Psal. 77. ●. he commanded our Fathers to make known to their children? Of these the whole Scripture is so full, as M. Reynolds, and M. Bilson languishing in this Controversy for want of proofs are fain to allege such texts to warrant their assertion, as their adversary's might produce to diswarrant Rein. Con. ●. p. 616. Bills. 2. p. pag. 267. the same. M. Reynolds objecteth that saying of Moses: Give ear, O Israël, to the ordinances which I teach. Bilson that of Deutronomy: Whatsoever I command, that shall ye do. Do not these places make for me? What Rein, pag. 616. 617. I teach, what I command (saith God) not what I writ. Reynoldes urgeth out of jeremy: How Idolators are condemned for doing in their Sacrifices things which our Lord commanded Bills. 2. pa●● pag. 206. Mala. 2. Bills. 2. par. p. 289. perverts this place translating the Priest's lips should preserve: whereas it is expressly in Hebrew jj●hmeru, in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in Latin custodient, shall preserve. joan. ep. 2. v 12. 1. Cor. cap. 11. ●4. not. Which he commanded not, I grant, neither by word nor writing. D. Bilson allegeth King David: How the word of God is a lantern to our feet. Reynolds citeth Malachy: Willing the people to remember the law of Moses. The word, the law I confess, as well recorded in hearts, as printed in books, which Malachy himself witnesseth: The lips of the Priests (not the leaves of paper only) shall keep, or preserve knowledge, and thou shalt require the law from his mouth. Can they have chosen better weapons for my advantage then these they bring forth in their own defence. Perchance they reserve their forces to maintain at least, that after the Apostles and Evangelists penned their preaching, nothing available to salvation is left unwritten. But their weakness also herein shall openly appear, as soon as I have proved that the Apostles thought it not expedient to set down all things in writing, that they often refer us to unwritten Traditions, that reason convinceth the necessity of them, and the Father's mention many which we must needs embrace. 5. S. john saith: Having more things to write unto you, I would not impart them by paper and ink. S. Paul left some holy decrees and ordinances unpenned, of which he spoke to the Corinthians: The rest I will dispose when I come: some deep points of Christ's Priesthood insinuated to the Hebrews: Of whom I have great speech, and inexplicable to utter. Haeb. 5. 22. joan. 16. v. 12. And herein they traced the footsteps of their Lord and Master jesus Christ, who said to his Disciples: Many things I have to say to you, but you cannot bear them now. Whereupon S. Gregory Nazianzen affirmeth the Divinity of the holy Ghost to be one of the misteryes Christ revealed Greg. de theol. orat. ●. not to his Disciples at that tyme. Which moved the Eunomians to term him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The unwritten God. Yea S. Paul himself referreth, exhorteth, & recommendeth unto us besides his written word, many unwritten 1. ad Tim. c. ultimo 1. Cor. 11. 2. 2 Thes. c. 2. 14. B●sil. de Spir. Sancto. c. 29. Basil. ibid. cap. 27. verityes. To Timothy: O Timothy, keep the Depositum. To the Corinthians: I praise you brethren, that in all things you be mindful of me, and as I have delivered unto you keep my precepts, or Traditions according to the Greek. To the Tessalonians: Hold the Traditions which you have learned, whether it be by word or epistle. Upon which words S. Basil accounteth it: apostolic to persevere firmly even in unwritten Traditions. And a little before: Of such articles of Religion as are kept, and preached in the Church, some were taught by the written word, other some we have received by the tradition of the Apostles delivered unto us as it were from hand to hand in misteryes, both which be of one force to godliness: and these things no man will deny. S. Epiphanius citing the forenamed place of S. Epiphan. har. 61. Chrysost. in 2. ad Thess. ●om. 4. Hieron. adverse. Lucifer. Orig. in proem. l. ●. de Prin. Aug ep. 86. ad Casulan. Paul saith: We must use traditions, for the Scripture containeth not all things; and therefore the Apostles delivered certain things by writing, certain by Tradition. S. Chrysostome upon the same text: The Apostles did not deliver all things by writing, but many things without, and these be as worthy of credit as the other. S. Hierome: Although there were no authority o● proof out of Scripture, the consent of the whole world in this behalf should stand in lieu of a precept. For many other things also which by tradition are observed in the Church, have gotten the force and strength of a written law. Origen: That truth is only to be believed, which in nothing swerveth from Ecclesiastical tradition. S. Augustine: Concerning those things of which the Scripture maketh no mention, the custom of God's people, or the constitutions of our Ancestors are to be held in place of a law. 6. Some of these Fathers M. Reynoldes faithfully Reyn. conclus. 1. p. 689. Reyn. ibid. pag. 620. citeth; yet for that they utterly exclude his fond and feigned gloss of the Apostles words above mentioned; he one while answereth: I took not upon me to control them, but let the Church judge, if they considered with advice enough etc. And some few leaves before of S. Basil and S. Epiphanins he malapertly protesteth, They were deceived. But if they were deceived, S. Cyprian, Tertullian, S. Chrysostome, S. Fulke against purgatory p. 362. 303. etc. Wh●tak▪ de sacra Scriptura. p. 678. 68●. 683. 685. Tertul. l. de cor mil. Chrys. ho. 1. in Acta▪ Higher▪ l. con●. Lucif. c. 4. & ep. 28. ad Lic●. Aug. de Ge ad lit. l▪ 20. cap. 23, ●. Cor. 3. 20 lere. 31. 33. Euseb. l. r. de dem●n. cap. 8. Tull. l. de l●g. Isocra. ep. ad Philip. Maced. Hierome, S. Augustine, S. Leo, whom M. Fulke, and Whitaker reprove for affirming the like, were likewise deceived. S. Paul himself was deceived, who for this cause termeth the Corinthians, the Epistleof Christ, written not with ink, but with the Spirit of the living God: not in tables of stone, but in the tables carnal of the hart. The holy Ghost also was deceived, who prophesing of the new Testament by the mouth of jeremy saith: I will put my law into their bowels, and in their hearts will I write it. The reasons are manifest; because our hearts are fare surer Registers of God's word, fare less subject to destruction then leaves of paper. Because it is not meet that the perfect documents of the new law, of the law of spirit, life, and truth should be wholly figured in dead and senseless Characters. Because the infinite knowledge of the holy Ghost daily teaching & instructing his Church was not to be restrained to any limited volumes. Because, as new doubts, new clouds of diffi●●ltyes arise amongst us, so new beams of light, new instructions or explications are needful to clear those mists. Because precepts of manners (as Tully observeth) are more sweetly sowed and engrafted in a Commonwealth by observation and custom, then by restraint of jaws. Because (as Isocrates teacheth) the lively voice & oracles of the mind are more forcible to persuade, of greater account and estimation, than the records of writing. 7. And therefore, as the Romans locked up in the Capitol the Oracles of the Sibyls, and permitted them not Fenestella l. 1. cap 13. de magist. Clemens Alex. storm. 5. Dion. Bas. Eus. us infra. 1. Cor. cap. 2. 6. Bills. 2. part. pag. 265. Reyn. conclus. 1. Dyon. Eccles. hier. cap. 1. Basil. locis citatis. Leo. ep. 8. ad Flavia. Euseb. l. 1. de demonst. euang. c. 8. 1. Cor. 11. v. 2. 2. Thess. 2. 14. 1. Tim. vlt. v. 20. 1. Cor. 2. 6. & 1. Cor. 11. v. 34. Ad Tit. 1. v. 5. Haeb. 5. v. 11. Aug. l. ●on●. epist. Fund c. 4, & 5. to the view of any, but only their Priests: as the Egyptians, according to Clemens Alexandrinus report, did not publish the knowledge of their divine secrets but only to them as were to be advanced either to Royal or Priestly dignity: so S. Dionyse, S. Basil, and Eusebius witness that the Apostles thought meet to cover some hidden misteryes of our faith from the contempt of the vulgar, and by secret Tradition to deliver them only to such as were more fit and capable. Of whom S. Paul said: We speak wisdom among the perfect. Notwithstanding M. Bilson cavilleth: That albeit the Church had some Rites and Ceremonies: yet no matter of faith (saith he.) Nothing necessary to salvation (saith M. Reynolds) unwritten. Mere cavils. For S. Dionyse calleth the concealed misteryes, Chief and supersubstantial. S. Basil: Principal parts of our Faith. S. Leo: Constitutions which appertain to the pith and substance of faith. Eusebius: All the precepts which Christ gave as it were to the wiser, and most spiritual sort of men; which the testimonies themselves seem to pronounce. For can we think the Traditions which S. Paul equally balanced with his own Epistle, the Depositum he so earnestly recommended to Timothy, the wisdom he uttered among the perfect only, and among such as were fit to teach others; can we think the things he had to prescribe concerning the use and administration of the Blessed Sacrament, the form he appointed about the ordering of Priests, the speech touching Christ so high, so inexplicable, so fare above the reach of the jews, were not necessary if not for every particular member, yet for the salvation of the body of the Church. 8. Moreover to draw to some particular issue. First to believe the Scriptures themselves, the Gospel of S. john, the Epstls of S. Paul, all the books of holy Writ, is necessary to salvation, which notwithstanding we only know (as S. Augustine teacheth) by the Tradition of the Church. Secondly, to believe & embrace the true sense of Scripture is necessary to salvation, which as S. Ambrose, S. Ambser. 25. 34. jero Epist. ad Mar. Cyp. lib. 1. Epist. 12. Jerome, & S. Cyprian accord, we are undoubtedly taught by the Traditions of the Church. Thirdly, to believe the baptism of Infants. Fourthly, the perpetual virginity of our Blessed Lady. Fistly the procession of the holy Ghost from the Father and the Son. Sixtly, The celebration of the Feast of Easter upon a Sunday. seventhly, the Father to be unbegotten. Eightly, the Son to be consubstantial, is necessary to salvation: and yet where do we learn them but from the Traditions of the Church? For although the substance of some of these points be Rein. c. 2. diuis. 2. p. 51. 52. darkly insinuated in Holy Writ: (as M. Reynolds answereth to the latter instances, and others reply to the former) yet the precise terms, and clear explication, the Aug. Ep. 174 ●●n. Max. Ariosto▪ subversion of error, and light of our profession, we read not expressed (as S. Augustine argueth) in the divine Scriptures. 9 Lastly to be able to convince heretics, is necessary to the salvation of the Church: yet Tertullian and Vincentius Field l. citato. Euseb. l. 5. histor: Lirinensis (with whom D. Field also closeth herein) show that they cannot be refuted but by Tradition. By which the same Tertullian repressed the Marcionists, Irenaeus the Valentinians, S. Cyprian the novatians, Epiphanius the apostolics, S. Hierome the Heluidians, S. Augustine the Donatists, and S. Athanasius which other Doctors of his Epiphani haer. ●1. Beza con. Trinitar. Whitgift cont. Cart. Barlow in the conference p. 10 13. p. 68 Beza epist. Theol 8●. p. 334. & 335. time the Arians. Yea the Sectaries themselves at this day to refel their Adversaries, run to the supply of unwritten Traditions. Beza against the Trinitaries, Whitgift against Cartwight, our Protestant ministers in the conference before the King's Majesty against the Puritans, where by Tradition they prove Confirmation, Absolution, the sign of the Cross in Baptism, and the like. Beza addeth, that without the terms of Essence, Person, Nature, Property etc. borrowed from men, the blasphemous Arian, Nestorian, and Eutichian heresies cannot sufficiently be reproved. In fine, all you who profess the exact following of the written word, against the same written word embrace the Tradition and practice of the Church. The word of God commandeth us to abstain from blood and strangled meats, which all Christians observed for some hundred years together; you contrary to the word of God, contrary to the primitive Church Act. 15. v. 20. Exod. 31. v. 17. jere. 17. v. 24. Field l. 4. cap. 20. presume to feed on these forbidden meats, only warranted by our Tradition. The word of God commandeth Saturday to be the Saboath-day of our Lord, and to be kept holy, as an everlasting covenant; you without any precept of Scripture (to use D. Fields own words) change it into Sunday, only authorized by our Tradition. 10. diverse English Puritans oppose against this point, that the observation of Sunday is proved out of Scripture. Act. ●0. vers. 7. Out of the acts of the Apostles, where it is said, In the first of the Sabbath, when we were assembled to break bread: out of the first to the Corinthians, In the Sabbath let every one of you put apart with himself: out the Apocalips, I was in spirit ●. Cor. 16. v. 2. in the Dominical day. Have they not spon a fair third in quoting these places? If we should produce no better for Purgatory, prayer for the dead, invocation of Saints, & the like, they might have good cause indeed to laugh Apoc. cap. ●. v. 10. us to scorn: for where is it written that these were festival days, in which those meetings were kept? Or where is it ordained they should be always hereafter observed? Or which is the sum of all, where is it decreed that the observation of our Lord's day, or of the first of the Sabbath should abrogate & abolish the sanctifying of the Sabbath which God commanded, everlastingly to be kept? Not one of these is expressed in the written word. Notwithstanding such stuff as this, others bring to prove the Baptism of infants also out of Scripture, to wit: Circumcision was ministered to infants, but Baptism succeedeth in the place of Circumcision, therefore Baptism ought to be ministered unto them. Sure a subtle kind of reasoning, Calu. l. 4. instis. c. 16. §. 16. & §. 6. & 7. by which it followeth that women ought not to be baptised, nor children, neither before nor after the eight day. But women (saith) Caluin are of the sanctified seed of Israel, they are comprehended in the covenant made to Abraham. They are so: And are now in the new law contained therein, as much as they were in the old. How chanceth it then they may not in these days be made heirs of God's promise without the Sacrament of Baptism, as well as in those without the seal of Circumcision; if you have no better authority for baptising female infants than the abrogated precept of Circumcision, which never could oblige their sex at all? 11. M. Field wisely considering the force of these replies, Field l. 4. cap. 20. & weak oppositions of his fellow-Ghospellers, leaving them, complyeth with us so far in this point, as if the dregs of their foul ingredients had not filled his Pen, he might have been graced with the name of a Catholic writer: We admit (saith he) first the books of Scripture Canonical as delivered by Tradition: secondly, the chief heads of Christian doctrine contained in the Creed: thirdly, the form of Christian dostrine, and distinct explication of many things somewhat obscurely contained in Scripture etc. fourthly, the continued practice of such things as are not expressed in Scripture: fifthly, such observations as are not particularly commanded in Scripture. Among these and the former he reckoneth the fast of Lent, the Baptism of Infants, and Observation of our Lord's day: he addeth also some few leaves after: That many other things there are, which the Apostles doubtless delivered by Tradition. Such is the force of truth, as is often breaketh forth out of the mouths of her enemies. 12. Well then, if the sense and explication of many obscure places of Scripture, if these chief heads and articles of our belief, if diverse practices, observations and sundry other things not decreed in Scripture are to be learned by Tradition, even by the testimony of so great a master in Israel, why blame you us for approving what yourselves allow? Why appeal you to Scripture alone, and yet subscribe to such and so many points of faith not comprised in Scripture? Or if these Traditions be necessary to be embraced, what mean you (M. Field) to renounce others as ancient, as behooveful, as warrantable as these, even by the rules yourself prescribe, which are: Field l. 4. cap. 19 pa. 242, Iran. lib. 4. c. 32. ●ulke in his confut. of Purgat. p. 362. 303. 393. August. tract. 84. in joan. Chrys▪ bo. 21. in act. Concil. Nicen. 2. Damas'. lib. 4. c. 17. Hiero. con. Vigil. c. 2. Middl●ton Papis. pag. ●34. Bills. part. 2. pag 265. Rom. 10. 17. Basil. de spir. Sanct. c. 27. Chris▪ ho. 4. in ●. Thes. 5. Aug. Ep. 119 & 86. Field l. 4. cap. 20. Rein. conclus. 1. pag. ●17. The authority and custom of the Church, Consent of Fathers, or testimony of an Apostolical Church? By these Irenaeus alloweth the new oblation of Christ's body and blood as a Tradition from the Apostles. Why reject you this? Tertullian, S. Cyprian, S. Chrysostome, S. Hierome, S. Augustine approve (as M. Fulke your great Goliath granteth) the Sacrifice and prayer for the dead, as an Apostolical tradition. Why disprove it you? S. Augustive, S. Chrysostome admit a memory or Invocation of Saints in the self same sacrifice. Three hundred Fathers of the second Council of Nice defend with S. john Damascen the adoration of Images, as a Tradition from the Apostles. S. Hierome, by the custom of the Church, and consent of Fathers (D. Fields rules for true Traditions) mantaineth against Vigilantius the religious worship of holy Relics. By the same Tradition of the Church, and consent of the Fathers, M. Middleton averreth vows of Chastity to be observed. What mean you to make no reckoning of these? Are you only privileged to admit or discard what Traditions you please? to countenance or deface whatsoever you list? But an ill cause without cozenage cannot be upholden. I acknowledge the shifts of poverty and falsehood. 13. Against these unanswerable grounds M. Bilson opposeth in this weak and impertinent manner: Faith is by hearing, and hearing by the word of God, therefore S. Paul alloweth not matters of faith unwritten▪ How often shall I repeat & inculcate a truth, that the word of God is partly written, partly unwritten, and this (as S. Basil, S. Chrysostome, S. Augustine affirm is as worthy to be credited as the other. Which speech albeit M. Whitaker noteth in S Chrysostome, as inconsiderate, and unworthy so great a Father: yet M. Field approveth it, and reason persuadeth it, unless you believe that letters figured with ink and paper add awe of reverence to God's hidden verityes. M. Reynolds objecteth out of S. john: These things are written, that ye may believe that jesus is Christ the Son of God, and that believing, you may have life in his name. Hereupon M. Reynolds inferreth, joan. 20. v. vlt. that S. john's Gospel alone is sufficient to faith, and salvation. What may not be proved where such illations go currant? S. john speaketh of signs and miracles; M. Reynoldes extendeth himself to many other matters. S. john writeth there of one principal point of faith; he concludeth all necessary to salvation. S. john disputing against Cerinthus, who denied the divinity of Christ, affirmeth that he hath written sufficient to prove that Christ is the son of God; M. Reynoldes arguing against us, forceth him to say, that he hath written enough concerning that, and all other necessary articles of our belief. Again, if S. john's Gospel alone have sufficient to salvation, needless are the rest of the Evangelists, the Epistles of S. Paul, of S. Peter, of S. jude, the Revelations of S. john wholly needless. If S. john's Gospel alone have sufficient, the Nativity and birth of Christ, his Circumcision, Apparition, the Institution of our Lord's supper, and many other things of which S. john writeth nothing, are not necessary to salvation. Which to confess is utterly to subvert all Christian Religion; to deny is plainly to overthwart M. Reynoldes assertion. Rein. con ● 1. p. 618 ● 619. 2. Cor. 3. 16. 14. Secondly, he allegeth out of S. Paul: That all Scripture inspired by God is profitable to teach, argue etc. That the man of God may be perfect, instructed to every good work. Our Adversaries boast much of the pregnancy of this place, and yet if it made any thing in their behalf, it would convince that all and every Scripture, every Epistle, every Chapter, every sentence, which is some Scripture, were The Greek hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Latin Omnis, Al or every. available to these foresaid effects. Which they perceauing resolve rather to abuse the word of God, then lose the force of their argument, when instead of all, or every Scripture, they most fraudulently translate the whole Scripture, contrary both to the Greek and Latin text. But no deceit will serve to betray the truth. The whole Scripture was not finished when S. Paul wrote that Epistle, the Gospel of S. john, which by itself alone (as M. Reynolds averreth) ● sufficient to salvation; the Apocalips, and other books of Scripture were wanting at that time; he could Rein. loc. citat. not then speak of the whole Scripture before the whole was extant; or if he meant of the whole that was written, it maketh nothing against us. For S. Paul speaketh of the profitableness of Scripture to instruct, argue etc. and not of 1. Tim. 4. v. 8. the sufficiency thereof. Many things are profitable to promote us to perfection, which are not sufficient to achieve the same. Piety (as S. Paul writeth) is profitable to all things; yet not alone sufficient, nor only profitable. You cannot deny, but that rain is profitable for the fruits of the earth; yet without the labour of men, fertility of soil, heat of the sun, not sufficient to make them increase. So as when M. Reynolds disgraceth this as a mincing distinction, he discrediteth not us, but S. Paul for mincing in this manner. 15. Fourthly others object: That Christ reprehendeth the Traditions of men, S. Paul condemneth them, and S. Peter exempteth all Christians from them. They mistake. Christ Mat. 15. v. 9 Colos. 2. v. 22. only reprehendeth the fond and frivolous pharisaical traditions or depravations of the law called Deuteroses. Of which also S. Peter speaketh, or of the superstitious errors of the Gentiles, from which we are redeemed by the blood of Christ. S. Paul forewarneth us of the vain Sophisms 1. Pet. 1. ●. 18. and fallacyes of the Philosophers, which impaireth not the authority of our sovereign and holy Traditions derived from the Apostles and their successors inspired by the holy Ghost. 16. Yet M. Field will needs indite us of two heinous faults. 1. That we charge the Scriptures with imperfection. 2. Field. l. 4. c. 15. That therefore we rely upon humane interpretations, and uncertain Traditions. Both false depositions, both wrongfully imposed crimes. A wrongful crime it is that we traduce the Scriptures as unperfect. We grant with Vincentius Lyrinensis Vincen. Ly●●nen. cap. 2. that the Canon of Scripture is perfect, a perfect light and lantern to our feet, a perfect rule and direction of saith, if (as he noteth) the line of Prophetical and Apostolical interpretation be leveled according to the square of the Ecclesiastical and Catholic sense. As great a wrong that we cleave to humane and uncertain Traditions. We anchor on such as are divine, certain, and infallible, authentically warranted (by the rules himself approveth) to descend from Christ, or the Church his holy and undoubted Spouse. 17. A like wrongful crime M. Sparkes fasteneth upon Sparks. p. 82. & 83. us, when he saith: That we prefer the authority of the Church, the wife before Christ the husband: that we make the written word of God inferior in authority to the Church, and to have his Canonical credit from thence. Sure you are (as Solomon censureth) a guileful witness, who furnish your cause Proverb. cap. 14. Testis fidelis non mentitur. Profert mendaci●● dolosus testis. Io. 4, 3. Reg. 3. with such shameful lies. When many believed in Christ induced by the speech of the Samaritan woman, was her authority preferred before Christ? When King Solomon decreed the infant for which the two harlots contended, to belong to her, whose bowels were moved at the sentence of his death, did he make her thereby the mother of the child, or declare her to be the mother who was the mother indeed? So when we embrace Gods written word by the external approbation and testimony of the Church answerable to that of S. Augustine: Ego Euangelio non crederem etc. I would not believe the Gospel, unless the authority of the Church moved me thereunto: we extol not the Aug con: ep. Fund. cap. 5. voice of the Spouse, before the voice of Christ. Nor the Church when it defineth any book to be Canonical Scripture, doth give it thereby divine and Canonical credit, Bills. part. 4. pag ●81. Rem cont. 1. pag. 619 & 6●9. Field l. 4, Stapleton cont. 5. de po●. Eccles. quaest. ●. but commandeth that to be received by others as Canonical, which hath in itself Canonical authority. 18. Lastly our Adversaries arm themselves with the weapons of the Fathers, and M. Bilson marshalleth six together in a rank, S. Athanasius, S. Chrysostome, S. Cyrill, S. Ambrose, S. Augustine, and Vincentius, who conformably maintain the sufficiency of Scripture in all necessary points of faith. Many other to the like purpose are alleged by M. Reynolds and M. Field, To all which I answer: First, that the Scripture is taught to contain all things necessary to salvation, as the universal ground, Cyril. l. 12. c. ultimo. Chrys. ho. 3. in 2. Thes 2. Vincent. adversus profane. hae. novit. c. 2. Bafil. ep. 80 Cyril. de rect. fide ad Regi. Hieron. in Psal. 86. Aug. l 3. con. lit. Petil. Tert. lib. cont. haer. Athan. l. cont. Gent. Aug. l. 2. cap. 9 Rein in his conf. c. 2. divis. 2. Aug. l. 10. de Gen. ad lit. c. 23. Bills. 4. par, p. 582. & 583. Field. in appen. 2. p. §. 8. Aug. l. 4. c. 24. Dio. l. E●c. bier. c. vlt. Orig. in 12. levit. bom 8. & in cap. 6. epist. ad Rom. seed, or root from which whatsoever we believe may either mediately or immediately be gatheted, as S. Cyril and S. Chrysostome avouch. Secondly, as it teacheth and directeth us to the authority of the Church, and doctrine of her Pastors, by which every point is, of may be particularly and clearly explained: Thus Vincentius and others are to be interpreted. Thirdly, it is affirmed to contain all things, and that nothing besides the Scripture is to be admitted, to wit, no private customs, or particular Traditions not agreeable, or repugnant to the written word, as S. Basil, S. Cyrill, S. Hierome, S. Augustine's meaning is in his book against Petilian. Fourthly, the Fathers often acknowledge the sufficiency of Scripture to conclude, even in plain and express words, certain main principles of our faith; as that God created all things of nothing, of which Tertullian against Hermogenes; That Christ is the true God; That Idols are not God, of which Athanasius writeth. Or they teach, it clearly comprehends the chief articles of our Creed, and ten Commandments, of which S. Augustine only speaketh in his book of Christian doctrine, so often quoted by M. Reynolds. 19 Besides which, many other things are necessary to be embraced, as by Fathers, Reason, and Scripture I have already convinced; and therefore will close up my whole discourse with one or two sentences of S. Augustine and Origen. S. Augustine saith: The custom of the Church in baptising Infants is not at all to be believed, unless it were an Apostolical Tradition. M. Bilson, and M. Field, have no other shift to traverse the evidence of this place, then by accusing it of some secret corruption. But what, was he corrupted also in his book of Baptism against the Donatists, where he repeateth it again? Was Dionysius, was Origen corrupted too, who saith: The Church received a Tradition from the Apostles to minister Baptism also to Infants? Was this other passage of S. Augustine corrupted likewise, Aug. de. Bap. con Donat. l. 5● c. 23. It is an article of faith to believe this Baptism to be valide. Orig. in c. 3. ad Tit. teste Pamphilo in Apol. pr● Orig. of the validity of Baptism ministered by Heretics? The Apostles commanded nothing hereof, yet the custom, which was opposed herein against Cyprian is to bebelieved to proceed from their Tradition, even as many things be which the whole Church holdeth, and are therefore well believed to be commanded of the Apostles, although they be not written. I may then conclude with Origen: He is an Heretic, who professeth himself to believe in Christ; yet believeth otherwise of the truth of Christian faith, than the definition of Ecclesiastic all Tradition containeth. 20. Notwithstanding to reprove our Adversaries, and satisfy all indifferent Readers, that we fly not to the succour of Traditions, for want of proofs out of holy writ; I will uphold the right of our cause, in every ensuing Controversy, as I promised in my Preface, by the irreprovable testimonies of Gods written word. THE THIRD CONTROVERSY. WHEREIN The Real Presence is maintained, against D. Bilson, and D. Sparkes. CHAP. I. AS the unspeakable riches of Gods infinite love in no mystery of our faith appeareth more bountiful, then in the true and real Fresence of Christ's sacred Body contained in the holy Eucharist: so the unsatiable malice of our deadly enemy no where more hatefully bewrayeth itself, then in seeking to abolish this most blessed, dreadful, and admirable Sacrament. For besides the Armenians, Messalians, Grecians, and Aquarians, Althons'. de Cast. l. 9 adu. haer. v Eucharist. Aug. de haer. Epiph haer. 26. whose errors Alphonsus de Castro diligently reciteth, and as learnedly disproveth; some he suggested to profane and defile it with most vile and execrable ceremonies, as the manichees, the Pepuzians, the Guostickes, of whom S. Augustine and Epiphanius. Others to mingle it with the terren & earthly substance of bread & wine, as Berengarius, who having recanted and abjured his former heresy against Bills in his. book of Christian Subjection 4. par. p. 720 727 728. Sparks in his answer to M. joan. Albines p. 114 115. 116. Aelius Lampridiu● de Anton. Heliogabalo. Matt. 26▪ Melancth. in l. de ver. Corp. Christi in Sacra. Reyn. in his conferenco with M. Hart. c. 2. diuis. 2. p. 82. Cyr. l. ●. in joan. ●. 4. Beza in c. 17. Matt. in ●iew of those words, hic est filiu● meus dilectus, translateth out of the ●reek, hic est silius ille meus dilectus ille. the Real presence, presently broke forth into this wicked Blasphemy, embraced since by Luther and his followers. Some others he excited to rob and despoil it of all true virtue, fruit and dignity, as Wiclesse, Caluin, Beza, with their surviving offspring, D. Bilson. D. Sparkes and such like, who only furnish this heavenly table with void and empty dishes of faith, containing neither the body, nor blood of our Saviour Christ. But as Heliogabalus the Emperor, inviting the Roman Princes to a feast, set painted and artificial dainties before them, which could neither delight their taste, nor satisfy their hungry appetites: so our Adversaries in this divine banquet, prepared by the hand of our B. Redecmer, device figured and Metaphorical meats unworthy the master thereof, unworthy the Majesty of God, not answerable to his love, not agreeable to the necessities of his invited guests. 2. Yea most dissonant to the words himself used at the institution of the same, where he took bread, as S. Matthew recordeth, blessed, broke, gave to his Disciples, & said: This is my Body. Which words seemed so forcible to Luther, and his adherents, as Melancthon one of his chiefest Scholars saith: fulmina erunt, they will be like thunderbolts against him that shall deny the received opinion of Christ's true body in the Sacrament. And not without cause. For if we examine them even by the rules our Adversaries themselves prescribe in the interpreting of Scripture, to wit: By conference of places, connexion of texts, agreement of Translations, they all notwithstanding open and unfold the approved sense of the Catholic Church. 3. To begin with the translations, the Greek hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, where the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (this) restraineth the noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (body) to his determinate and proper signification, as S Cyril in the like case learnedly noteth of the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and Beza putteth great Emphasy in the same article in diverse places. The Syriake or vulgar Hebrew of S. Matthew, in which he first wrote, readeth: This is the substance S. Mark. hath this particle (reverà) in the Syriach tongue. 1. Cor. 11. Mat. 16. Mar. 1 Luc. 2●. 4. Bills. 4. par: p. 754. &. 755. of my body. The Syriake of S. Mark: This truly is my body. The connexion of the text recorded by S. Paul and the three Evangelists convinceth it more plainly, he speaking of the body: This is my body which shallbe delinered for you. Where I demand how, in what sense that Noun (Body) is taken; whether properly for Christ's true body, or improperly for the sign of his body? Properly you will not say, lest you accord with us; improperly you cannot say without heinous blasphemy. For when S. Paul said: This is my body, to express what body, he addeth, which shallbe delivered for you. 4. Therefore if a sign only called by the name of the thing signed (as M. Bilson feigneth) was then given; a sign only bearing the name of the thing (as the Manichees dreamt) was after delivered and crucified for us, seeing the same body was ministered to the Apostles at the supper, which was afterward hanged, and died on the Aug. in exposit. Ps. 33. Read him also in Psal. 65. & 93. con. Faust. l. 12. c. 10. l. 3. de trin. c. 10. l. 6. confess. cap. 1●. Chrys. h●m. 24. in. 1 Cor c. 10. Dam. l 4. de fi. ort. c. 14. Cross, as the Evangelists likewise testify, writing of the blood: This is my blood of the new Testament, which shall be shed for many, into remission of sins. For which cause S. Augustine greatly commended the goodness of God, in that he giveth us the same body to eat: In quo tam mu●● a perpessus est; In which he endured and suffered so much: And his blood to drink, which he affirmeth to be: The same liquor which flowed from his pierced side. In another place he teacheth the same victim, or boly sacr fice to be dispensed from the Altar, whereby the hand-writing is defaced which was contrary unto us. S. john Chrysostome averreth that to be in the Chalice: Quod exlatere fluxit, which issued from his side. And the same body to be in the Eucharist, which was whipped, imbrued with blood, wounded with a spear, and which the Sun seeing crucified, withdrew his beams. S. john Damascen writeth, that Christ said not: This bread is a figure of my body; but, This is Epiph. in Nic. Synodo. 2. act 6. my body etc. Epiphanius, Theophilact, and Euthymius have almost the same words, who because they utterly reject all figurative glozes, M. Bilson so fare enrageth against them as he saith: Damascen minceth and straineth the words of Christ: Epiphanius (that famous Prolocutor in the second Council of Nice) was a prattling Deacon, of more tongue than Theop. & Euthym. in Matt. 26. Bills. 4. par. pag. 752. & 753. Conc. Nic. 2. act. 6. wit, more face than learning. Theophilact and Enthymius he discardeth as younger Writers. To omit therefore these learned men, and to insist upon the ceremonies Christ observed at his last supper: The blessing of bread, the circumstances of time and place, the matter of which he spoke, the persons to whom, all things concur to strengthen & confirm this infallible truth of his Real Presence. 5. First, our heavenly Bishop never blessed any earthly element in which he wrought not some admirable effect; as his blessing of five loaves and two fishes in the 8. of S. Mark make manifest proof. And yet this action is here performed in such special manner, as the Sacrament often from it borroweth his name. So it is Cyr. l. 4. in joan. c. 16. & 19 Ambr. de ●js quiinitiantur ca 9 Greg. orat: cate. Bills. 4. par. p. 660. 661. 662. & 663 1. Cor. 10. Cyp. de coena dom. termed by S. Cyrill: The blessing of the mystery, the blessing of Christ, or the mystical blessing. By S. Ambrose: The blessing of the heavenly words. And the same S. Ambrose, with S. Gregory Nissen, by virtue of this blessing, affirm: The sulstance of bread and wine to be turned into the body and blood of Christ. But what strange effect do our Protestants here assign? Even none at all. For M. Bilson will have blessing to be nothing else but earnest prayer to God, and no action at all immediately applied to work any effect in the element of bread. And so maketh the Evangelists vainly to confounded thanksgiving to God, with blessing of his creatures; checketh S. Paul, who appropriateth the blessing directly to the Chalice itself; controlleth S. Cyprian calling it, The cup consecrated with solemn blessing. 6. If we urge some other circumstances; the place was miraculously chosen to be betoken a rarer miracle to ensue; The time was that very night, in which he was betrayed, Marc. ●4. Luc. 22. a time when the Law of figures was to be abolished & law of truth begun; The persons to whom he spoke were the twelve Apostles, the chiefest Prelates and Governors of his Church; the matter of which he treated, was concerning a law, which then he enacted, as appeareth by those words of command, Take, eat, Do this. It was touching his last Will▪ and Testament, which then he made, as himself avoucheth: This is my blood of Matth. 2●. the new Testament. It was belonging to the perpetual memory, and everlasting inheritance he then bequeathed to the whole Church his beloved Spouse. Excuse us then (O Lord) excuse and free us from the calumniations of our Adversaries, if we attribute so much wisdom unto thee, as to think that in such a place, at such a time, to such persons, concerning such weighty affairs, thou wouldst not disclose thy mind in any secret, hidden, or ambiguous terms. 7. We see all Lawmakers most careful in penning the Statutes, Canons and Decrees of their laws, which must be observed by their subjects, according to the native sound and construction of the words. We find all Testatours exact and diligent in setting down their last Wills and Testaments, lest any cavils arise after their decease. And shall we not grant this care and providence to our Saviour Christ? Shall we either think he wanted words to express, or diligence to record, or power to perform his will in this behalf? When an earthly testator Inleg. Non afiter ff. delega. 3. for examples sake bestoweth a Precious stone upon any one of his friends, which he determinately nameth, the Executors, whom the law commandeth not to departed from the proper signification of the words, cannot satisfy him with a painted pearl: and when our heavenly testator namely leaveth and bequeatheth unto us the divine legacy, the inestimable jewel of his own sacred body, may we be contented with the sign, shadow, and seal thereof? May we think he meant a figurative body? By conference of places we shall discover no doubt the drift of his meaning. 8. Before Christ instituted this Sacrament, he promised it, john 6. The bread which I will give, is my flesh, which I will give for the life of the World, according to the Greek. 〈◊〉. ●. Now what construction can our Adversaries here make of these words, without appeaching our Saviour Christ of manifest falsehood. For he avoucheth that the bread which he will give, is his flesh, using the word (est) (is) in the present tense, and yet it was not then a sign of his flesh, neither could it take the name of the thing signed, which is M. Bilsons' common answer. For the Sacrament was Bills. 4. ●ar pag. 754. etc. not then instituted, but only promised, as the word (dabo) I will give, doth demonstrate. Most falsely then had Christ said: The bread which I will give is my flesh: to wit, is a sign or seal of my flesh, seeing then it was neither sign; seal, or token, except you will have it a sign before it was made a sign, before the Sacrament was instituted, or Bills. 4 par pag. 753. Consecration used, which is impossible, as M. Bilson himself will instruct you. 9 Again, our Saviour inculcateth the same with an oath, or solemn asseveration, saying: Amen, Amen, I say joan. 6. unto you, except you eat the flesh of the Son of man, and drink his blood, you shall have no life in you. And then, that no doubt, as S. Hilary teacheth, might be made of the truth Hilar. l. 8. de Trinit. This word (verè) may be translated (truly) or indeed. Chrys. hom. 46 in joan. & hom. 60 ad popu & 83 in Mat. Cyr. Alex. l. 10. in Io. c. ●●. & l. 1●. c. 26. 27. item l. 4. c. 17. of his flesh and blood, he addeth: My flesh is meat indeed, and my blood is drink iadeed. Harken M. Bilson, harken M. Sparkes, hearken all ye Sacramentaryes: my flesh is not figuratively nor metaphorically, but truly meat, and my blood truly drink. Where S. Chrysostome saith: That Christ useth these words, that he might not be thought to speak parabolically. And in another place: By eating his flesh he reduceth us (as he writeth) into one, and the self same mass with him. Neque id fide tantùm, sed reipsa nos corpus suum efficit: And that not only by faith, but he maketh us his body indeed. S. Cyril of Alexandria: Christ dwelleth corporally in us: And a little after: He is in us, non habitudine tantùm, verùm etiam participatione naturali: Not by relation only, but by natural participation also. And in other places he affirmeth him to be naturally, substantially, carnally (or according to the flesh) united unto us. 10. As the promise was agreeable to the performance, the performance answerable to the promise: so the practice ●. Cor. cap 10. v. 1●. Iren. l. 5. cont. haer. c. 2. Note his words. of the Apostles mentioned by S. Paul is correspondent to both: The chalice of benediction which we bless, is it not the Communion of the blood of Christ? And the bread which we break, is it not the participation of the body of our Lord? Whereupon S. Irenaeus inferreth: That our bodies are capable of incorruption by partaking of the body & blood of Christ, not according to the spiritual and invisible man, but according to the true man, who consisted of flesh, bones, and sinews. Again S. Paul saith: ●. Cor. 11. v. ●9. Whosoever shall eat this bread, and drink the Chalice of our Lord unworthily, shall be guilty of the body and blood of our Lord. But how can we incur this heinous guilt, but only as Theodoret affirmeth: By taking Christ's holy body with Theod. upon this place. Cypr. serm. de laps. Chrys ho. de non cont●m. Eccle. hands, and by putting it into a defiled and unchaste mouth. By offering violence (as S. Cyprian teacheth) to his body and blood. Yea, and villainy (as S. Chrysostome saith) to Christ's own Person. Which cannot be verified by our Adversaries any more in this Sacrament then in Baptism, in which our Saviour in their opinion is as much present as here. Let us now confer Moses with Christ, the Prophets with the Apostles, the shadows with the truth, and see whether any place, sentence, or syllable of holy Writ disadvantage our cause. The bread and wine of Melchisedech Gen. 14. v. 18. Exod. 12. & 16. Deuter. 8. the Pascall Lamb, the Manna, which God rained from heaven, were figures of this Sacrament, as the ancient Father's witness. But what? Were they figures of any other figure? Were they shadows of a shadow only? Again, figures are as far inferior to the thing figured, as the Image or picture of the King to the King himself. For which cause our Saviour preferreth the Eucharist many degrees before Manna, in the sixth of S. john. And yet such as make it a sign or resemblance do not prefer it, but much debase it beneath the excellent food of Manna, whereby the jews fed upon Christ by faith, fare more daintily than the Protestants by their bare Communion, of which the Prophecies also make tooto honourable mention to accord with them. 11. The Prophet Esay speaking in commendation of Esa. 25. v. 6. this feast, calleth it A banquet of fat things, of fat things full of marrow, of purified and refined wines. Zachary termeth it: The wheat of Gods elect: the wine which springeth Virgins: Malachy: A clean oblation. jacob: The delight of King. S john: Zach. 9 v. 17. Mala. 1. v. 11. Gen. 49. v. 20. Apoc. 2. v. 17. Psal. 77. 110. & 71. Hidden Manna. Holy David: the bread of Angels, the memory of God's marvellous works, the stability or strength in earth upon tops of Mountains? Now upon what table did these blessed Prophets look when they so highly praised this Celestial feast? Did they commend the poor and beggarly supper of the Caluinists? their Wheaten bread which hath no prerogative above the jewish naked Elements? their wine of grapes, which may be fitlier termed wine in which lechery reigneth (to use Saint Paul's phrase) than wine which springeth Virgins? No, no. They looked upon ad Eph. 5. 18. this divine and heavenly table of ours. This, this is that magnifical banquet, that memorable Wheat, those refined wines, that clean Oblation, that bread of Angels, those delights of Kings, which worthily deserve such Our Real Presence is manifestly gathered out of the Acts of the 1. Nicen, out of the general Council of Ephesus, vo constat ex ep. Cyr. ad Nestorium. out of the Council of Chalcedon, art. 3. admirable titles. 12. I will not here speak of innumerable miracles, of general Counsels, of authentical Histories, of the Sibillian Oracles, truly recorded in confirmation of this truth. I only add that the whole Lutheran sect, until this day, the whole Church of England, in the time of King Henry, even after his revolt, in public Parliament decred the Real Presence of Christ's body in the Sacrament. And now of late, after the repealing of that, and certain other Articles, after the utter abolishment, and manifold condemnation, for many years, of the former doctrine, it is, with great applause, revived again by the Bishop of Ely; who writing of the Real Presence in the holy Eucharist, against Cardinal Bellarmine, saith: We agree with you concerning the object, all the strife is about the manner. And then, We believe the Presence, we believe, I say, the true Presence aswell as you: concerning the manner of the Presence we do not unadvisedly define. Which private assertion of his Casaubon alloweth, in his Majesty's name, & confidently Casaubon in the answer to the Card. Peron, to the first instance, fol. 31. in English▪ Moys. Ha. come. in Ps. 36. simeon l. qui inscribitur Revelatio secretor. Caha. in Gen. c. 49. graceth with this public approbation: This is the faith of the King, this is the faith of the church of England: which being so I might surcease my pains, and spare the search of further proofs, in a matter already confessed by the adverse part. 13. But I add, that the ancient jewish Rabbins ratify and confirm the same; as Rabbi Moses Hadarsan, Rabbi Simeon, Rabbi Cahana, whose words (to let pass many others) are these: In the Sacrifice which shall be made of bread notwithstanding it be white as milk, the substance shall be turned into the substance of the body of the Messiah: And there shallbe in the sacrifice itself the substance of the blood of the Messiah, red as wine: There shallbe also in the sacrifice, the blood & flesh of the Messiah, & both shallbe in the bread, because the body of the Messiah cannot be divided. And then he assigneth another reason: Because the flesh without the blood, and so again, the blood without the flesh, are dead things. But the Body of the Messiah, after his Resurrection, because it shall be glorified, shall always live. 14. Doctor Sparkes, and sundry others of the learned Protestants, vanquished with these evident, and irreprovable Sparks in his answer to M. john Albines. pa. 108. 100LS. 110. etc. testimonies, confess the Real presence of Christ's body in the Eucharist, but to the faith (forsooth) of the right Receiver, not to the mouth of every Communicant. D. Sparks further boasteth: That he learned of Christ, of his Apostles, of all the ancient writers of credit and account in the Church, for 700. or 800. years together, to deny our Real Presence to the mouth of all Receivers. I wonder he blushed not to publish so vain a brag; when Christ, when the Apostles, when all the famous writers (as I have already convinced) most manifestly teach the contrary: when S. Cyprian saith, speaking of the lapsed: That they more offended our Lord with their hands and mouth, who unworthily receive, then Cyp. ser. 5. de lap. Aug. ●i●. con. adu. leg & Proph. ●ap. 9 when they denied him. S. Augustine: We receive, with a faithful heart and mouth, the Mediator of God and man Christ jesus, giving us his flesh to eat, and blood to drink. S. Leo: This is taken with the mouth, which is believed with faith. S. Gregory: What is the blood of the Lamb, now not by hearing, but by drinking you have learned; which blood is sprinkled upon both posts, Leo. ser. ●. de i●iu. 7. menfis. Greg. ho. 22. in evan. Tertu l. de resur. car. cap. 8. Nyss. ora. cate. c. 37. Cyril. l. 10. in Io. c. 13. Chrys. ho. 69. ad po. Idem de Eu cha▪ in En. caen. Aug. in Ps. 33. Cyr. Alex. li. 10. in joan. c. 23. when not only with the mouth of the body, but with the mouth of the heart it is drunk. When Tertullian writeth. That the flesh is fed with the body and blood of Christ. S. Gregory Nissen: That the body of Christ is admitted into the bowels of man. S. Cyril: That it is tempered, mingled, and joined with us, like other wax poured into melted wax. S. Chrysostome: That our hand deuideth his flesh, and our tongue becometh red with his tooto dreadful blood. And in another place: Imagine, saith he, that wholesome blood to flow out of the divine and undefiled breast, and approaching, receive it with pure lips. S. Augustine: That Christ carried his own body in his own hands, when he said: This is my body; and that, secundum literam, according to the letter: and so, as King David, could not carry himself. Which two points are worthily noted, because the Apostles eat with their corporal mouths what Christ held in his corporal hands. In fine, S. Cyril saith: We do not deny ourselves with assured faith and sincere charity to be spiritually conjoined to Christ; but that we have no manner of conjunction with him according unto the flesh, this truly we deny. 15. Is it not strange, M. Sparkes should vaunt of all these learned Writers within eight hundred years, when all disclaim his false imputation, when all confess the Real Presence not only to faith, but also to the mouth, Bills. 4. par pag. 754. 755. etc. to the tongue, to the lips, to the hands, to the flesh, to the bowels of all Communicants? Is it not as strange, M. Bilson should go about to defeat these, and the former authotityes, with his accustomed sleight of Seals & Sacraments, bearing the names of the things themselves? For if the outward seals only were received into the mouth, the outward seals only were eaten by faith, bare figures and seals nourish the soul, seeing the same flesh, the same blood, the same body, the same Mediator of God and Man Christ jesus, which is believed by faith, is avouched (as you see) to be received into the hands, mouths, hearts, & bowels of the faithful. Deny then M. Bilson, the true & real flesh to the mouth of the body; deny it also to the mouth of the soul, and so become a Manichee, a Marcionist, a denier of Christ. Or give leave at least, to them and other Heretics to subvert by like sophistry, the chief principles of our belief. Licence them to expound, by sound of names without sense of words, whatsoever is written of the true flesh, blood, and body of our Lord, of his Incarnation, Passion, and glorious Resurrection. 16. What pretence then can any Protestant make, (unless he open the gate to a flood of blasphemies) why he should delude such inevitable proofs? Why he should discredit so many lights, Lamps, and Ornaments of the Church; and prefer the hard wrested construction of some new fangled teachers, before such undeniable texts of Fathers, and testimonies of Scripture? Perchance he may pretend with D. Bilson, and D. Sparkes, the impossibilty, inconueniency, and contradictions our doctrine Bills. 4. par. pag. 790. 794. 795. 796. Sparks p. 180. & sequentibus. implieth. To which I might answer: Philosophers & Infidels objected such stuff against the true Incarnation and Passion of our Lord: I might say, that he yieldeth assent to diverse articles of our faith, more contrary and repugnant to the reach of our natural reason; as to the mystery of the holy Trinity, to the fecundity of our B. Lady remaining a Virgin, to the Resurrection of putrified and decayed flesh etc. I might also reply, that we should not measure the works of the Almighty, by the weakness of our feeble understanding, as S. Basil singularly teacheth against Eunomius by the example of the Emmet. Basil. Epist. ●68. But what if I demonstrate the Real Presence to be possible, convenient, and without any repugnance or contradiction at all? 17. To begin with the possibility of our conversion or Transubstantiation; We do not (as M. Bilson injuriously fathereth upon us) make the creature the Creator, or the dead Bills. 4. par. pag. 729. element of bread the Son of God. We only teach the bread and wine to be changed into the flesh & blood of Christ. And that one substance may be turned into another, yea and bread into flesh, experience itself abundantly teacheth. For the bread which we eat, and wine which we drink by the natural heat, and concoction of our stomach is converted into the flesh and blood of man: the same effect had the food which Christ received. Likewise the grain of seed sowed in the ground altereth in nature & buddeth up into a fair ear of Corne. Wax cast Niss. orat. cate. ca 37. Damas'. l. 4 defi. c. 14. Irenaus l. 5. cap. 2. Chryshom. de Eu●h. Centurywrit. c. 4. col. 4●6. Ambro de init. mist. cap. 9 Cyr. jero. cate. 4. mystag. into fire is melted, consumed and turned into fire. Which similitudes the Fathers of former ages have used to illustrate this mystery. S. Gregory Nissen, and S. john Damascen the first, S. Irenaeus the second, S. Chrysostome the third, who annexeth thereunto, that as, Nothing of the substance of Wax remaineth: so here the Misteryes are consumed by the substance of the body. By which passage (if the Century-writers may be credited) S. Chrysostome doth seem to confirm Transubstantiation. S. Ambrose, whom they likewise reprove for not writing well of the same matter, sometime compareth the substantial mutation of bread in the Eucharist, to the creation of heaven and earth of nothing; Otherwhile to the conversion of the Rod of Moses into a serpent, of blood into water, water into blood, and the like. S. Cyrill of Jerusalem convinceth it by the miraculous change our Saviour made of water into wine, disputing thus: Christ confirming and saying, this is my blood, who Gauden. tract. 2. de. Exo. will ever doubt and say, it is not his blood? He once converted water into wine in Cana of Galily; and is he not worthy to be believed that he hath changed wine into blood?, S. Gaudentius hath the like, who flourished within the 400 years after Christ: He that produceth bread out of the earth, of bread again maketh Greg. Nyssen oracate. cap. 37. his own body (for he is both able and promised it) and he that made of water wine, maketh of wine his own blood. S. Gregory Nissen: We rightly believe the sanctified bread, to be changed by the word of God, into the body of the Son of God. S. Ambrose: Thou sayest perhaps to me, I see another manner of thing: How Ambro. lib. de ●js qui ini●. mist. cap. ●▪ then tellest thou me, that I receive Christ's body? Then this is yet to be established by us. And how many exampls may we use to prove 〈…〉 is not that, which nature framed, but that which the blessing consecrated, and that the power of blessing over cometh nature, because by blessing even the very nature itself is changed. Behold that is not, saith, S. Ambrose, which nature made, but what did nature make? The substance of bread: what becometh of it? It is changed, quoth he: how? by blessing: into what? Into that which the blessing consecrateth. What it that? The body of Christ: for he took Ciryl. ep. ad Colas. bread, blessed, and said: This is my body. S. Cyrill of Alexandria who succeeded them in the next age: God condescending to our frailtyes instilleth into the things offered the power of life, Conuertens ea in veritatem propriae carnis, onuerting them into his true and proper flesh: that the body of life may be in us as a certain quickening seed. Eusebius Emissenus: The invisible Euseb Emiss. ser. de cor. Domi. Cyp. de coens Dom. Priest (Christ jesus) turneth by his word, with a secret power, the visible creatures into the substance of his body and blood, saying: Take, and eat; for this is my body. S. Cyprian who lived before any of these: This bread which our Lord gave to his Disciples not in outward appearance, but in nature changed, by the omnipotency of the word is made flesh. The like he hath in other places. In so much as a famous * Vrsin, in commonef. cuiusdam Theol. de sacra Coen. Aug. ser. citato à Bedain. c. 10. ●. Cor. Humphrey jesus. p●. 2● ca 5. pag. 626. Matth. 4. v. ●. Protestant confesseth: That in Cyprian are many sayings which seem to conform Transubstantiation. S. Augustine, and sundry others evidently also grant our Real mutation or Transubstantiation of the elements. Which doctrine Gregory the Great, and Augustin our Apostle brought into England, as D. Humphrey teacheth, and the Devil himself acknowledged to be possible, when he said unto Christ: Dic ut lapides isti panes fiant: Command that these stones be made bread. 18. Secondly if we respect the conveniency, it was meet we should really eat, and really drink of the real victim truly slain and offered for us. It was meet that he who became our companion in the manger, our teacher in the Temple, our Priest at the Altar, our price, sacrifice and ransom on the Cross, should likewise be our food and sustenance at the table. It was most meet that he who imparted his own divine person, and all the riches of his Godhead by Hypostatical union to the flesh and blood of a pure and unspotted man, should also communicate the same flesh and blood and all the treasures of his divine and human nature to the souls and bodies of As our first Parents were not infected by a Metaphorical, but by a true eating of the accursed Tree, so we cannot be healed by a Metaphorical but by a true eating of the Tree of life. Nissen. orat. catech. ca 37. Ignatius Ep. ad Ephes. Athan. de hu●●atur. suscep. Cyril. in Io. & ●p add Calosy. ●re. 1. 4. c. ●4. & l. 5. c. 2, & alibi. Cyr. Alex. 1. 10. in ●o. c. 13. Sparks in his answer to M. john d'Albins pag. no. & 257. his faithful servants. The wisdom of God requireth that as our Forefathers and we were first empoisoned not by the desire, but by the true and real eating of the forbidden apple: so we should be cured by the true and substantial feeding of this blessed fruit. For S. Gregory Nissen proveth: After the manner of the poison: so likewise the medicine must enter into our bowels, & the virtue thereof be transfused into all parts of the body. 19 Again, the poison which Adam received, was a venomous fountain of a double contagion, jointly infecting both body and soul, two wounds it inflicted, it defiled our soul with sin, our body it enthralled to death and corruption. What could be more behooveful for our Redeemer then to prepare a medicine against both these wounds? A medicine to wash our souls from sin, and raise our body from dust, to beautify the one with grace, and the other with incorruption? And what could sooner work this admirable cure then the glorious flesh of this holy Sacrament? Which is not only the Ocean of Grace, but the medicine of immortality, the preservative, as S. Ignatius calleth it, against death. The first fruits of glory, as Athanasius writeth. The lively and reviving seed of our bodies, as S. Cyrill saith. The pledge, the earnest, the hope, or expectation of Immortal life, as Irenaeus affirmeth; According to that of Christ: He that eateth my flesh & drinketh my blood hath life everlasting, and I will raise him at the later day. The body then must eat his flesh, and drink his blood, that it may partake the benefit of Resurrection; our soul by faith might enjoy the dowryes of bliss. But this terrestrial nature of our body cannot (as S. Cyrill of Alexandria teacheth) be advanced to immortality, except the body of natural life be conjoined unto it. 20. Yet D. Sparkes, maugre S. Cyril, or whosoever else obstinately persisteth, that the body of Christ cannot be really conjoined with ours: Because Christ is ascended into heaven, sitting at the right hand of his Father, and the heavens must Bills. 4. par. pag. 788. 789. etc. joan. 20. Read S. Aug. ep. 3. ad Volus Amb. l. 10. in cap. 24. Luc. Hila. l. 3 de Tri. justin. q. 117. Cyril. l. 12. in Io. c. 53. Bede Theoph. Euthym. Ruper. boc loco. whoprove Christ's entrance the doors being shut. contain him until the restitution of all things. As though (good Sir) he could not be at the same time in diverse places, to wit, in heaven sitting on the right hand of his Father, and here upon earth in every consecrated host: not naturally, as the Fathers copiously quoted by M. Bilson constantly teach, but supernaturally by the power of him unto whom nothing is impossible. For so he hath wrought many wonderful works above the course of nature. He came forth of the Virgin's womb preserving her virginity; rose out of the sepulchre, not removing the stone, entered into his Disciples the door being shut, ascended to his Father not deuiding the heavens when he penetrated them. But as in these examples diverse bodies were supernaturally in one place, so by the same supernatural power one body may likewise be at the same time in diverse places; for it is a common Axiom approved by Philosophers, that Contrariorum eadem est ratio: Amongst contraries the same reason holdeth on both sides. Moreover we are instructed by faith, that the single person of Christ is united to most distinct & diverse natures; to the nature of God, and to the nature of man; that the sole essence of God is in three persons really distinct; that one and the self same moment of eternity is answerable & correspondent to most different and contrary times, to time past, time present, and time to come. But as one person sustaineth diverse natures, one nature is communicated to diverse persons, one moment coexisteth to diverse Amb. orat in Auxens. Aeges. l. 3. de exid. urbis Hieros. cap. 2. ●o. Dams. orat. de B. Virgin. times, why cannot one body be resident in diverse places? 21. Else how could our Saviour after his Ascension have met S. Peter flying the persecution of Rome, as S. Ambrose and Aegesippus record? How could he have descended to honour the funerals of our B. Lady, as S. john Damascen and Nicephorus witness? How could he appear to S. Paul, as in the 9 Chap. of the Acts of the Apostles, in the 22. and 23. For in none of these apparitions could he Calu. in c. 9 act. &. l. 4. Instit. c. 17. §. 29. Act. 9 v. 17. Act. 23. v. 11. 1. Cor 15. v. 5. Act. 23. v. 11. Act. 22. v. 78. 15. departed from the right hand of his Father, as Scripture teacheth, and Protestants do confess. He must needs therefore be at the same time in heaven and upon earth in most remote and separate places. For if M. Sparkes answer with Caluin and his consortes, that Christ appeared either in the heavens to S. Paul, or that these were not true but imaginary apparitions, S. Luke himself reproveth them saying: That Christ appeared to S. Paul not in the heavens, but in via, in the way. Not a far●e off, but near at hand, assistens ei, standing by him. Not as to S. Steven, but as to Cephas, to james, to the fifty brethren. Not above the clouds in any unknown place, but upon the earth in the Castle of Claudius Lysias Tribune of the soldiers. Not in a trance or illusion by night, but in a clear vision, in a plain conference at noon day; so as he might see the just one, and hear his voice out of his own mouth. Lastly not by any imaginary representation, but by such a true and perfect apparition as the Resurrection of Christ is proved thereby. 1. Cor. 15. Chrys. hom 38. in c, 15. 1. Cor. Tho. 3. p. 4. 57 art. 6. ad 3. Bills. 4. par pag. 793. Chrys. lib. 3. de Sacer. For which cause, either at some of these times he appeared truly to S. Paul (as S. Chrysostome and S. Thomas conclude) even in his own proper person, and with his natural body; or S. Paul deceitfully proveth Christ's Resurrection by his apparition unto him. To accuse S. Paul is to appeach the holy Ghost of fraud and deceit: to grant he truly appeared, is to subscribe to his being in many places. And consequently that of S. Chrysostome, which M. Bilson phraseth, an hyberbolical vehemency, is an absolute verity: In the time of our Sacrifice he that sitteth above with his Father, at that very instant and moment of time is handled with the hands of all. 22. Another repugnance, against which M. Bilson Bills. 4. par pag. 794. 795. etc. mightily inveigheth, is: That we make the body of Christ in the Eucharist without the propertyes of humane shape, length, extension etc. because we defend it to be wholly and indivisible in every part of the Blessed Host, as the soul of man is wholly in the head, wholly in the feet, and wholly in every part of the body. But this likewise, by the Almighty hand of God, may easily be effectuated. For to be corporally or locally confined to any determinate place, is no such absolute and inherent necessity, no essential Bills. locis citatis. property (as M. Bilson, how diligent soever in other points, not diving in this into depth of Philosophy, inconsiderately maintaineth) but only an accidental quality, relation or sequel, which naturally followeth every bodily substance, as heat floweth from the nature of fire, and gravity or weight from the condition of any earthly or heavy thing. Yet as God supernaturally suspended Dan. 3. v. ●0. Matth. 14. v. 26. the action of heat, in the Furnace of Babylon, from burning the three Children, & the poise of his earthly body when he walked upon the waters: so he may also separate and seclude all local extension from the quantity of his flesh and blood, whose essence only consisteth in the inward proportion of shape, extension of parts in respect of themselves, whereby one part is truly distinguished and immediately conjoined to this, and not to that other; which inward extension, distinction, and proportion, the body of Christ retaineth, albeit it be wholly in the whole, and wholly in every part of the consecrated Host. Eutychius the Patriarch of Constantinople, Euty. apud Nic. lib. 3. annal. about one thousand years ago, expressed this by the voice of man, which being one only collision or beating of the air, is wholly notwithstanding, heard of many hundred together, and wholly received into the Organ of every particular man's hearing, as the body of Christ is wholly contained under every particle of the sacred host. 23. The third false supposed implicancy by our Adversaries, is, the separation we affirm of the external forms of bread and wine, and making them abide without their substances; for therein we destroy as they imagine the Nature itself of accidents, whose innate and essential property is in their conceit, to inhere in their subjects. But here in they bewray the like ignorance as before. Because all the best Philosophers deny inherency to be any essential condition of an accident: and the chief of Peripatetics, Aristotle himself Arist. lib. 3. de anima tex. 9 saith: greatness is one thing, and the existency of greatness another. Now if the existency be different, much more the inherency, which is the quality and manner of existency. Basil. in Hexam. ho. 6. The same is taught and proved by S. Basil, who affirmeth that the accident of light, was first created in the beginning and remained without a subject; and that the sphere or globe of the Sun was after made, as a waggon or chariot for that original light. Then meeting with this our Protestants cavillation, that an accident cannot be without a subject, he addeth: Say not unto me it is impossible, that the light should be separated from the body of the Sun. For neither do I affirm this separation possible to thee or me; but I judge it avoucheable that such things as by the thought and cogitation of the mind, may be severed, the power of him that created both can actually and indeed part and dissever. The adustines and burning force of the fire, thou truly canst not separate from the glooming brightness thereof; but God divided them, in the fiery bush, wherein he appeared to his servant Moses. Yea and the like strange anatomy his mighty hand will make, as that great Doctor goeth forward, of the whole element of fire, when in the later day, he will separate according to him, The hot and scorching violence, from the clear light or Basil. ibid. splendour thereof; and depute that to hell for the due punishment of the reprobate, & advance this to heaven for the comfort of his elect. Besides all learned divines aver the personality of Christ S. Thom. ●. part q. 4 art. 2. Cyril epist. ad Nestor. 5. Synod. can. 5. ●ulg. lib. de incar. c. 4. which is a substantial mode or manner of being (alike to substance, as inherency is to any accident) to be secluded from his humane nature, & the humane nature to subsist without his proper person: which although it be a greater and deeper mystery, than that we have now in hand; yet this parity I find between them, that as the humane nature of Christ, doth efficiently subsist supported by the person of the word, without the formal effect of subsistency: so the accidents of bread and wine do here remain, efficiently preserved by the body of Christ without the formal effect of their inherency. Which is an example so fit and suitable to my purpose, as our Adversaries have nothing to oppose against it, unless they overthrew that article of our faith, and by attributing unto Christ the person of man, annihilate with Nestorius the value of his sufferings, & work of our Redemption. 24. Many other objections M. Bilson and his fellows make, as the unseemliness of Christ's passage through vile & loathsome Bills. 4. par pag. 78. etc. places; But he that thought it not unseemly to be torn with whips, wounded with nails, massacred by his cruel enemies to purchase our Redemption, he that maketh the beams of the Sun to shine undefiled, upon the foulest dunghill, will not fear for the benefit of our souls to enter without horror, & pass without infection the uncleanest harbour of our hearts. Then (saith he) the elements Aug. l. de fide & sym. cap. 4. may putrify, the flesh of Christ cannot. Neither do we say it can, but when the forms of Bread & Wine, are putrified or destroyed, the body without putrefaction, detriment or consumption ceaseth to be under them, as the soul without Bills. 4. par pag. 783. destruction leaveth to inform any dead, decayed, or divided member. For when our finger or arm is cut or rotten away, the soul neither rotteth nor receiveth hurt: no more doth the flesh of Christ, when the Accidents of bread are putrified, stabbed, & consumed to dust, because it existeth in the Eucharist, albeit in substance truly, yet after an indivisible, impassable, & now glorious manner. 25. Others demand how the body of Christ is not wholly spent & devoured, so many daily feeding thereof. To which Innocentius the third briefly answereth: As the Innocen. l. 3. de offio. miss●e. 3. Reg. 17. Widow of Sarep●ha did daily eat, & never diminish the Meal of her Pot, or Oil of her vessel: so the universal Church doth daily receive and never consume the flesh & blood of jesus Christ. Let not then (Gentle Reader) any feigned difficulty or forged inconvenience, any seeming repugnance ever withdraw thee from allowing our Real Presence, evidently defined in holy writ, strongly warranted by the Fathers, honourably recorded in all Antiquity. THE SECOND CHAPTER, IN WHICH D. Bilson, D. Sparkes, and all Sacramentaries are more particularly refelled, and other their chiefest arguments answered. ALMIGHTY God accounteth it not sufficient to have his Temples raised, and true worship advanced, unless the Altars of jeroboam be destroyed, 3. Reg. 22. and the profanations of Idolators utterly abolished. It is not then enough for me to have confirmed the right and Orthodoxal belief of the Catholic Church in this chiefest point of faith, except I beat down the errors & raze the fortresses our enemies maintain to strengthen Bi●s. 4. par pag. 725. cum sequentibus. Sparks pag▪ 116. Bills. 4. par. pag. 785. their follies. Which will seem by so much more intricate and cumbersome unto me, by how much I find them in this question most slippery and inconstant. For M. Bilson utterly renounceth the Real Presence. M. Sparkes, with their Communion-Booke alloweth it. M. Bilson will have us mount like Eagles with the wings of faith, to fasten on the Lord's flesh. Caluin will have Christ descend, and feed us, not by faith alone, but with the substance of his Body. M. Bilson with Calu. in c. 16. Mat. Bills 4. par. pag. 783. 785. 786. etc. Sparks p. 114. 115. Bills. 4. par pag. 710. 711. 712. his Adherents hold: That we are nourished in the Sacrament, wi●h the lively & impassable body and blood of Christ. M. Sparks, with others contend, that we have not here to do with his impassable and glorified, but with his dead, passable, and broken body and blood shed upon the Cross. Zuingilus and Oecolampadius teach; the Eucharist to be a bare sign or figure of our Lord. M. Bilson, not pleased with that, admitteth besides: some divine virtue thereunto annexed. Thus the builders of Babylon are divided, thus they say and gainsay, aver and reverse like men amazed, they know not what. 2. For ask M. Bilson, what he meaneth when he said: That we must mount with wings of faith to eat Christ in the Sacrament. If his meaning be that to lift up our thoughts and hearts to Christ, to believe in him, be to eat him: Then the Patriarches and Prophets, who reposed their affiance in the Messiah to come, were partakers of this Sacrament long before it was instituted. Then the Heretics, who should deny the Eucharist, yet believed and reverenced our Saviour Christ, should both reverence and dishonour, partake and detest the benefit of their Communion. Then, likewise to believe the Devils, were to eat the Devils, to believe the fire and torments of Hell, were to be fed with flames, to be nourished with torments. Then what need we run to your Churches? What need we be solicitous of your morsels of bread, when in every corner, by the faithful remembrance of Christ's death and Passion, we may fare easilier enjoy the Bills. 4. par pag. 763. Calu. lib. 4. instit. c. 14. & alibi. fruit of your Sacrament? We ought to repair (saith Bilson) to the Communion table, to receive the confirmation and seal of God's mercies: Or the assurance (as Caluin writeth) of our belief, and incorporation with Christ. Is it only so? And what if we should not receive this outward seal and testimony of grace, would God be so injurious, as to deprive us of his gifts bestowed upon us, or so faithless as not to fulfil his promise, unless he assured it by his letters Patents? Nay how often by this means should Truth itself deceive and beguile us, by sealing a false warrant to all those Rom. 11. Cor. 11. as receive unworthily, eating, as S. Paul saith, their judgement, yea their death and damnation? To these God should become a lying witness, a pernicious surety affoarding them that outward communion as a public assurance of his inwrad grace and their right belief when notwithstanding they are utterly void and deprived of them. Oh times most perilous, what monstrous heresies have you hatched? what men are these, who cannot acquit themselves of folly without viperlike appeaching their Creator of so great impiety. 3. Another train M. Bilson layeth to beguile with Bills. 4. par pag. 71●. more cunning, yet to beguile too. For finding the Eucharist honoured by the Fathers above the baseness of a figure he alloweth not with them the Divine presence of Chryst, but he deviseth, Some divine virtue annexed to the outward signs. A mere devise. For what virtue I pray will you have it, of what quality or condition? Spiritual or Corporal? If Spiritual, how is it conjoined to corporal elements of bread and wine? What union without proportion? What proportion will you make between this spiritual virtue and those bodily things? If Corporal; either the same you add to every element, or several virtues, according to the multitude of external seals. Not the same; lest one and the self same thing (which you abhor) should be at the same time in sundry places. Not several, unless you make many several and distinct Communions, not all to partake (as S. Paul saith) of the 1. Cor. ●o● Bills. 4. par pag. 7●0▪ 711 712. etc. same bread. And therefore when neither of these retraites will serve, M. Bilsons' last craft and subtlety is: That Christ is present in the Sacrament, not mixing his substance with the elements, but entering the hearts of the faithful. Then tell me, I beseech you, how doth he enter? Accidentally, by some supernatural quality infused into our souls? Or Substantially, by the entrance of his substance itself? What? Accidentally? Then the Holy Eucharist is not, as S. Paul waiteth: The Communion of the blood, and participation of the body of our Lord; but the participation only of your 1. Cor. 10. new created accident. Of which I likewise demand, whether the same or distinct accidents be produced in every soul, and so entangle you in all the former briers? What? Substantially? How then doth the substance enter? Whole or divided into parts? If by parts; the glorious body of Christ should be mangled, disfigured, and remain imperfect. If whole; the whole substance should be at the same time in diverse places, cherishing the souls of diverse persons. Besides, how is he, who sitteth at the right hand of his Father, substantially united with us upon earth? Can he enter our souls (as M. Bilson dreameth) not departing from the heavens, and can he not enter the Host, as Catholics teach, not departing from thence? 4. M. Sparkes perchance will be more dexterous and expert in avoiding these difficulties. As intricate and perplexed every whit. For he not contented with Christ's spiritual Sparks p. ●16. presence only by faith, avoucheth him: to be also truly and really present to the hearts of the faithful. Yet with such a strange and hidden presence, as no terms can express, no wit conceive. For answer M. Sparkes, in what sort is Christ really present? Withal his local dimensions, or without dimension? Without, is to destroy ( * Sparkes pag. 110. Whitaker cent. 2. q. 5. c. 7. fol. 389 Spark. pag 114. 115. 116. as you urge against us) the nature of his body. With all his dimensions is impossible without penetration of Christ's body with the body of his Communicant, without multiplication, rarefaction, condensation, and many other in your Shoole condemned absurdities. Also how conjoin you Christ with us? Are our hearts by the communion advanced to heaven to be really united to him above, or doth he descend to be personally conjoined with us upon earth? Without a real conjunction no Real Presence by faith can be framed; much less such a Real Presence as you imagine of Christ's body, broken, and blood shed of his passable and crucified body, and blood shed (long since) upon the Cross, and not of his glorified and impassable body, which now existeth. Especially, when you affirm in the same place: That the body once broken, and blood shed ha●h not been really at any time iterated, nor can be. Are you not here entrapped in your own discourse? Do not these words imply most palpable contradiction? Is it possible for that which neither really is, nor really can be, to be really present? Doth not Aristotle and all Philosopher's accord that, Prius est esse quàm esse praesens. A thing must first be, before it can be present? What levity then, what ignorance is this, M. Sparkes, in you and your fellows, who avouch Christ's body broken, to be really present, and not to be at all. 5. Poor deceived souls! I lament your misery who in no trifling matters credit such triflers as mind not what they say, nor how they writ, so they dazzle the eyes, and inveigle the hearts of their unhappy followers. Yet lest their hideous outcries fright the simple from embracing the truth, I will make answer to the residue of their pretended Calumnies. Bills. 4. par. p. 731. etc. Exod. 7. Matth. 11. Gen. 18. Aug. epist. 23. Amb. l. 4. de Sacram. c. 3. & 4. Orig. in 15. Matth. joan. 6. Gen. 49. Psal. 77. Matth. 6. The greek hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Hebrew Segula. 6. First M. Bilson and his Sect-mates often argue: That the Eucharist is called by S. Paul, and the ancient Fathers, bread; the Chalice wine, even after Consecration. I grant that for diverse causes the elements retain these names. First, because they were bread and wine before, as Araons' rod was said to devour the rods of the Egyptians, when they were Serpents. The men healed by Christ were termed Blind, Lame, Deaf, and Dead, when they Saw, Walked, Herd, and were Reviued, because such they had been before. Secondly, because they reserve the outward forms of bread and wine; as the Three that appeared to Abraham in humane shape were called men, whereas they were Angels. Thus S. Augustine is to be understood, thus S. Ambrose, thus Origen in the places cited in the margin, where they attribute unto the sacrament the name of bread. Thirdly it is termed Bread, for that it containeth the Bread of life; The true Bread which came down from heaven, Christ jesus. And therefore called in Scripture: Fat bread: Bread of Angels: supersubstantial bread, according to the Greek & Hebrew copies. S. Hierome nameth it: Egregious and most singular Hier. in c. 6. Matth. jere. 11. v. 19 Aug. l. 1. locutio. in Gen. n. 138. 178. 172. & quaest. 34. in Exod. bread; And jeremy the Prophet alluding hereunto, calleth his true body (Bread) without any Epithet, saying: Mittamus lignum in panem eius: Let us fasten the wood on his Bread. last, it is called Bread after the Hebrew phrase, which styleth all sorts of meats by the name Lechem, Bread, as in the 34. of Genesis, 4. Regum 6. Witness also S. Augustine in his speeches upon Genesis and Exodus. 7. But M. Bilson produceth some ancient writers who do not only give unto the Eucharist the name of bread, but determinately avow the nature and substance of bread, to abide after consecration. Among whom Gelas. count. Eutichen. Gelasius leadeth the way, writing thus against Eutiches: The Sacraments which we receive of the body & blood of Christ are a divine thing, and by them we are made partakers of the divine nature: and yet for all that, ceaseth not the substance or nature of bread and wine to be. Then Theodoret: The mystical signs do not after Theod. dialog. 2. sanctification departed from their own nature. For they remain in their former substance, figure and shape. I answer: They are said to remain because they persever still in virtue, power and efficacy. For the outward forms and qualities which continue, have the same operations, and work the same effects which the substances before performed. Or because the accidents which abide have a miraculous, yet substantial manner of being, not stayed, not inherent in any other thing: Somewhat like to that which the former substances enjoyed. Thus Gelasius ought, and no otherwise can he be expounded: Gelasius answered for he doth not say, yet ceaseth not in substance and nature etc. but using first the word substance as a term over strict, he corecteth and enlargeth it with this addition (or nature) and after explicating of what nature he meant, he calleth the same proprietas naturae, the property, or quality of nature. Then he affirmeth the Eucharist to be made a divine thing, and we by it partakers of the divine nature: a little after he addeth, The elements are changed, by the Holy Ghost, into a divine substance: which confirmeth our, and wholly subuerte●h the adversary's doctrine, therefore M. Bilson very warily le●t it forth. 8. As touching Theodoret, the Greek in which he Theodoret answered. wrote explaineth his meaning; for in the first place instead of nature, he useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which compriseth, as all Grecians know, the accidental nature, as well as the substantial, and signifieth sometimes the virtue, or quality of nature. In the second place in lieu of substance, Vide dicti. Graecolat. Conradi Gesneri, & Thesaurling. graecae H. Stephani. he hath the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is Essence, as Quin●ilian, and Budaeus out of Philo; or nature also, as Tully translateth it. And so we grant that the true nature, & essence of the accidents still remain. Neither can the word nature, essence, no nor substance, which the translator useth, be understood, as it is divided against accident. For Theodoret saith: The signs depart not from their own nature, they remain in their former essence. But they never had, nor could have any other than an accidental nature, an accidental essence, or substance, if you will so call it. Because the nature and substance of bread and Wine, was not their own nature, not their former substance, but really distinct from theirs. Therefore Theodoret could not truly affirm, That they remained in their former substance, which formerly they had not, but in the accidental essence which they formerly had, and in which they still persevere. Nor yet can any Caviller say, that remain is here taken for inhere, because then the accidents should also inhere in their figure, inhere in their shape, to which the verb remain, is as necessarily referred, as it is to their substance. 9 Although this answer fully satisfyeth, and taketh Another answer to Theodoret. away all manner of cavillations, yet I will not omit another which Reverend Father Cotton gave at a disputation in France, to wit, that the three Genitives in Greek should not all be turned into Ablatives in Latin: but two into Ablatives, & the first into the Genitive case, thus: Manent enim (mystica Symbola) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in prioris essentiae seu substantiae, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & figura & specie, & videri, & tangi pessunt sicut priùs: that is, The mystical signs remain in the figure, and shape of their former substance, The real presence and Transubstantiation proved by Theodoret's own words in the very same place whom the Centuristes also reject for the same. Cent. 5. c. 4. col. 517. 1008. and may be seen, and touched as before. Which answer somewhat varieth in words, but is the same substance with the former; both are notably strengthened and our Transubstantiation established, by this ensuing sentence, which immediately followeth: But they are understood to be those things which are made, and believed, and adored, as being those things, which are believed. Now, what are the things believed, what adored? Not the outward signs barely of themselves; they are seen, not believed; they cannot without Idolatry be adored. The things believed even in our, and in the Sacramentaryes opinion, are the body and blood of Christ: those they apprehend, those they adore by faith: yet they believe and adore them absent, we present: but Theodoret avoucheth that the mystical signs, Are made those things which are believed, which are adored: therefore they are made the body and blood of Christ. And how are they made? By representation, by signification only? No: but truly, and really, As being (saith he) those things which are believed. Can we device to speak more plainly for ourselves, than this Father speaketh in our behalf, whom quarrelling enemies would wrest against us. The rest of M. Bilsons' allegations I let pass, because some of them, make nothing against us, others may be answered as these before: others are plainly of no account, as the authority of Bertram, a late suspected author, and of the false impious, and sacrilegious Council of Constantinople, under Constantinus Copronym●s, & so alleged in the 2. Nicen Synod, even in the place quoted by M. Bilson, howbeit his conscience served him to produce their testimonies for want of better. 10. M. Bilson urgeth again: The Lord took bread, Bills. pag. 730. 731. broke bread. But that which he took, that which he broke, he gave to his disciples, therefore he gave bread. The same fallacy might I return upon him: That he took profane and common bread. Therefore he gave profane and not Sacramental bread. With the same collusion any heathen Matth. 9 v. 26. might deprave the most famous miracles of Christ; That of the Governous daughter raised by him; he might say for example. That Christ was invited to the maid dead, that he entered to her dead, held her by the hand dead, spoke to her dead, but she to whom he entered, she to whom he spoke arose. Therefore she arose not alive, but dead. He might after the same manner delude the resuscitation of Lazarus. For upon whom did Christ call, when he said: Lazarus come forth? Did he call upon the living, joan. 1●. v. 43. or upon the dead? I know you will grant that he called upon the dead, and yet (as you must needs confess) by the power of his Godhead, and force of his voice, he came forth alive. So I answer unto you: That Christ took bread, blessed bread etc. yet by the power and efficacy of his words, when he said: This is my body, the bread was changed, and transubstantiated into his body. Perhaps you will cavil, that the beholders saw the actions of life in the fornamed parties; Whàt then? Will you credit the eyes of men, which might be deceived, witnessing them to live, and will you not believe the words of Christ, who cannot beguile us, avouching this his body? No (saith M. Bilson) for Christ useth these words: I am the door, I am the vine; and yet he is not really either door Chrys. ho. 83. in Mat. Bills. 4. par pag. 717. etc. or vine. Is this your guise of arguing from a Li●erall, to a figuratine speech? here the things themselves, the connection of the text, faith, reason, and whatsoever else enforceth a figure. In the words of our Lord's Supper, all things plead the property of the letter; The Collation of places, the Conference of original texts, the promise which Christ made, the institution of a Sacrament, the establishment of a Law, the enacting of his last Will and Testament, convince (as I say) a most true and proper kind of speech. 11. Yet because some Protestants challenge us to assign a disparity, why there should not be Transubstantiation, joan. 15. v. 1. when he said: I am a Vine, as well as when he said: This is my Body? I assign these differences. First Transubstantiation is a passage from one substance into another, which supposeth two substances to be, and one to lose his being by incompossibility with the other. So in my present case there are two substances, Bread, and the Body of Christ, and the one by Consecration is changed into the other; but when Christ said: I am the Door, I am the true Vine, there is one only substance. For the Vine, the Door, doth not signify any other Door than Christ himself. He is that spiritual Door, that true spiritual Vine, to whom some property of the corporal Vine and Door in a most eminent degree belongeth. And therefore here it is impossible any Transubstantiation should be. 12. Further S. Augustine giveth this rule to discern a Aug. l. 3. de doct. Christ. c. 10 Vnum disparatum non potest de alto praedicari. figurative speech from a proper, when that which is spoken in Holy Writ, Cannot properly be referred, either to honesty of manners, or verity of faith, it is be expounded figuratively. But it is repugnant to reason, that one substance should be properly affirmed of another, much more so many different substances verified of Christ, as he is said to be a Vine, a Door, a Shepherd, and such like. Repugnant to faith, that the Son of God should be changed into the Vine, which groweth in the field: I am the Lord, saith Malachy, and am Mala. 3. v. 6. not changed. Dishonourable to God, to change the noblest creature that ever was, the humanity of our Saviour Christ, into so ignoble as a Vine, or Dore. disagreeable to the words themselves, for in this proposition: I am the Vine, Christ is avouched to be; therefore he cannot by transubstantiation at the same time lose his being. And yet at our Lord's supper not one of these inconveniences follow. here one different thing is not verified of the other, but that which the pronoun (this) doth in general, & inderminatly demonstrate under the forms of bread is particularly specified, when the complete signification of the words is indeed, to be the body of Christ. Moreover this change is possible; for bread was often changed into the flesh, and wine into the blood of Christ, when he was nourished upon earth. This change is honourable to God, of worse to better, of an ignoble thing into a most noble, of common bread in to the bread of life, into the immaculate flesh of the Son of God. In this, bread is not said to reserve any being, but another substance, that is to say, Christ's body and blood, sustaining the accidents of bread and wine, by reason whereof they lose their being. Such and many other reasons there are of Transubstantiation in the one, and not in the other. 13. M. Sparks presseth us with that main objection, their chief Achilles: It is the spirit that quickeneth, the flesh profiteth nothing. Nothing indeed? Then the word to become Sparks p. 109. Io. 6. Aug. tra. 27. in Io. Cyr. ad ●uo Cyr. in Io. l. 4. c. 23. Conc. Eph. anath. 11. Aug. 27. in joan & in Psal. 98. Chrys. in hunc loc. Orig. l. 3. ep ad Rom Aug. locis citatis. flesh, benefiteth nothing. Then the flesh of Christ crucified, buried, revived, what doth it avail us? The sense therefore of these words is, that the Capharnaites gross and carnal understanding of them profited nothing. For they imagined they should eat dead flesh, the flesh of a mere man deprived of the life, soul, & divinity (as Nestorius also weened) of which flesh our Saviour pronounced, that it profiteth nothing. But it is the Word and Spirit of God in the flesh that quickeneth and giveth life, as S. Cyril against Nestorius, S. Augustine, and the Ephesine Council declare. Secondly, they thought that Christ would cut in pieces (saith the same S. Augustine) and mangle his own flesh, and so give us to eat, as it is commonly sold in the Butcher's shambles. Which rude and savage conceit our Saviour also rejected, as together with him, S. Chrysostome, Origen, and others observe. As though he speaking to their thoughts had said: The flesh, after that manner, profiteth nothing; It is the spirit, that quickeneth, to wit, a more divine, spiritual, and sacramental manner of eating his flesh, affoardeth us the fruit of eternal life. 14. Our Opponents at length not able to find any footing in Scripture, take hold of the Father's quoting many passages, wherein the Sacrament is called: A remembrance, a sign, a figure of Christ's body; therefore not his true body. The like opposition Apollinaris and Martion made against the humanity Sparks p. 110. & seq. Bills 4. par p. 716. 717 of Christ: That he was made according to the similitude, ●hape, and likeness of man. The like others framed against his divinity, that S. Paul intitleth him: The Image of God, the Character or figure of his Father's substance. But as both we Phil. 2. v. 7. Col. 1. v. 15. Haeb. 1. v. 3. Orig. in c. 15. Matt. Aug. c●t. Adaman. 12. l. 3. de Trin. c. 4. Basil in his Liturgy. Nazi. ora. in Gorg. Macar. hom. 27. Theod. in dialog. 1. Aug. in Psal. 98. Aug. l. 5. de doct. Christ. c. 13 Facinus est & tract. 25. in Io. and you reply hereunto, that Christ had the likeness of man, and was a true and perfect man, was the image of God, yet true God, the figure of his Father's substance, and the substance itself: so I say the Eucharist is a commemoration and sign of Christ's body, and also his true and natural body. It is a sign in respect of the external and visible elements, which do not promise grace absent only (as our Sectaryes teach) but contain the Author of grace, and body of our Lord invisibly present, as Origen, Augustine, and all others avouch. 15. Again, not only the outward forms, but the body of Christ, as under them, is a Sacrament, Image, or Sign of his body, as offered on the Cross. For although it be the same body in substance, yet not in show and appearance, not endued with the same qualities of extension, passibility, circumscription etc. In this sense S. Basill, S. Gregory Nazianzen, Macharius, Theodoret call it an Image, a Figure; In this sense S. Augustine writeth: Not that body which you see shall you eat, nor drink that blood which shallbe shed by them that crucify me: That is, not that body in such a carnal, palpable, and bloody sort. For this in his book of Christian Doctrine he counteth an heinous and barbarous fact. Figura ergo est: It is therefore a figure; It is a Sacrament, because albeit the same body be really eaten, the same blood really drunk; yet in a mystery, in a figure, in a Sacrament, after a sweet, spiritual, and unbloody manner. 16. Nay, S. Augustine (as our Sacramentaries contend) saith: What dost thou prepare thy teeth and belly? Believe and thou hast eaten. True, he writeth there of the spiritual eating of Christ the bread of life by faith & belief only, he had not begun to discourse of the Sacrament, or Sacramental eating. At least after (say they) he speaketh of the Sacrament, yet useth these words: He that feeds wi●h Aug. tra. 2●. in Io. the hart, not he that grindeth with the tooth. True: not he that grindeth only can partake the fruit of this Sacrament, he that feedeth with hart without corporal eating may benefit himself: but he that corporally eateth without faith can receive no profit at all. They urge again, that S. Aug. troth. 59 & 2●. in joan. Augustine saith: The Apostles eat the bread our Lord, judas the bread of our Lord. And in another place he denyeth: The wicked to eat the body of Christ. Most true. He denyeth them to eat the bread our Lord, or to feed of his body, because they are not incorporated in his mystical body; Or because they do it not fruitfully by grace to the benefit Psalm. ●● Augu. de Bapt cont. Donatist. l. 9 ●. 8. con. Pulgent. c. 6. cont. lit. Petil. l. 2. c. 20. etc. 55. Bi●s. 4. p● pag. 772. 773. 774. 776. of their souls, as King David saith: The wicked shall not rise in judgement: Because they shall not rise to salvation, but to damnation. Otherwise S. Augustine granteth that judas did, and the wicked do truly ea●e the body of Christ, in his book of Baptism against the Donatists, against Fulgentius, and against the letters of Petilian. 17. In sum, many Fathers objected by M. Bilson. exhort us to eat the Sacrament by faith, to cleanse our souls, prepare our hearts, they call it spiritual food, the bread of the mind, and not of the belly, no bodily but ghostly meat, the proper nourishment of the spirit. All most true; for a lively faith, a clean soul, a pure hart, are necessarily required in the worthy receiver, and the purer he approacheth, the more plenty he receiveth of God's heavenly graces. Then it is styled spiritual food, ghostly meat, the bread of the mind, the proper nourishment of the spirit: because the spiritual repast and refection Cyr. Alex▪ l. 10. in joan. c. 13. of our mind, the perfect vigour and increase of spirit is the chief and most sovereign effect of this divine banquet. Nevertheless it excludeth not, as S. Cyrill noteth, but presupposeth the corporal, from which as from the fountain and sea of grace the spiritual is derived. Our Adversaries reply: The Fathers exclude it by certain negative terms which they use, calling it, No bodily but Ghostly meat, the bread of the mind, and not of the belly. They call it so indeed, and speak in the Scriptures phrase, even as Almighty God spoke, when he said: I will mercy; and not sacrifice: yet thereby he neither excluded Ose. 6. v. 6. Matth. 9 v. 13. nor forbade sacrifice, which himself prescribed, exacted, and commanded; but only preferred mercy, as an act of charity more acceptable unto him. So the Fathers by the like words exclude not the bodily, but prefer the ghostly, as the daintiest food of our souls. Or they deny it to be any bodily sustenance, as bodily is commonly taken for that which is opposite to ghostly. This is not so, this is both bodily and ghostly, both spiritual & corporal meat; this relisheth the mouth, and cheereth the hart; quickeneth the body and refresheth the soul. Therefore it is not a mere corporal, but a spiritual dainty, because it hath a spiritual manner of being, is seasoned with spiritual qualities, affoardeth all spiritual comfort, and is principally ordained to our spiritual nourishment. For the flesh, as Tertullian writeth, is fed Tertul. l. de resurr. carnis. with the body and blood of Christ, that the soul may be fattened with God. 18. And if Protestant's would be as ready to defend, as they are to cavil at the former sayings, they might learn by the like speeches which the Apostle useth, how to explain the Father's words; for as they call the body of Christ in the Sacrament spiritual, so he, the body which 1. Cor. 15. v. 44. shall rise in the later day, It is sown a natural body, it shall rise a spiritual body; as they account it a barbarous and savage thing to eat the flesh and drink the blood of Ibid. v. 50. Christ, so he, a thing impossible, that flesh and blood can possess the kingdom of God; as S. Augustine saith: Not that Ibid. v. 37. body which you see shall you eat etc. so he, not the body that shall be, dost thou sow. Which place together with the former, Eutichius urged against the corporal resurrection of our flesh, with no less colourable pretence, than Sectaryes do the precedent sayings, against the bodily presence of Christ in the Sacrament. But as they are constrained, unless they deny that article of our faith, with S. Gregory, and other of our Divines, to construe S. Paul's meaning Greg. lib. 4. in lob. c. 32. & 33. that the body which riseth, shallbe both spiritual and corporal; spiritual by reason of the glorious dowryes it shall receive; and corporal, in respect of the true and tractable substance it shall still retain: That flesh and blood according to humane misery and corruption cannot possess the Kingdom of God, but according to immortality, and corruption: that, not the body which is sowed shall rise, but another, another in quality, the same in substance; another in perfection of glory, the same in property, and condition of nature; another in powerful virtue, the same in corporal verity; another in manner and form, the same in realty and essence of being. Apply the like constructions to the fornamed sentences, written against the real presence, and you shall rightly expound those learned writers, and sound answer your own objections. 19 To conclude, when these new-fangled teachers with no evidence of Scripture, or sentence of Father can disprove the truth of our doctrine, they fall to their accustomed Pulk. in c. 6. Io. sect. 13. Bills. 4 par. pag. 791. Ambr. l. 30 de Spirit. sanct. c. 12. Aug. in P●al. 24. in 1. Cor. Bills. 4. par p. 710. etc. railing. They term us Capharnaites, Ubiquitaries, Idolaters etc. whereas we detest the inhuman & gross imagination of the Capharnaites, condemn the ubiquity or every where being of Christ, adore not with divine honour (as M. Bilson is pleased to impose upon us) the elements of bread and wine; but we adore (to use S. Ambrose words) the flesh of Christ in the mysteries. That flesh, which ●ce man eateth (as S. Augustine saith) before he adore it. That body (saith S. Chrysostome) we adore on the Altar, which the Sages did in the Crib. All impregnable proofs of our Real Presence, & as pregnant reproofs of M. Bilsons' forgery. Yet some thing he must say because he will not yield. And to S. Augustine he answereth: That he taketh adoring for eating, because eating is believing. As if S. Augustine had foolishly said: No man eateth before he eateth, or believeth before he believeth. A like miserable shift is he fain to use to avoid S. Ambrose, S. Chrysostome, and S. Gregory Nazianzen, as all may see who have leisure to peruse them. 20. I will not here offend my Reader with the filth of Caluins, Sutclif●, and Sparks reviling quill, who defame us Calu. l. 4. instit. c. 17 Sutclife in his Survey cap. 8. Sparks in his answer to M. john Albins p. 219. 220. Sap. ●. v. ●1. with the Antichristian heresy of the Valentinians, manichees, Eutychians and Marcionits, as though we denied with them the solidity and other properties of Christ's natural body, which all men know to be a most shameless calumny. Awake then, awake you beguiled souls, and uncharm your hearts of these dangerous enchantments; you that are bewitched with the tongues and pens not of one venomous Spark but of many vile Calunniators. Awake I beseech you, in the behalf of God, and your own eternal good. Remember the words of King Solomon: The mouth which rageth with lies, killeth the soul: It ruineth the soul of the detractor, and souls of those that listen unto him. Remember that these slanderous speeches chase you from the table of God, from the food of Angels, & feast of heaven. They deprive you of your daintyest repast, of your chiefest banquet, of the pledge of your salvation, of joan. 6. v. 53. the medicine of immortality, of the tree of life, of which our Saviour saith: Unless you eat the flesh of the son of man, and drink his blood, you shall have no life in you. THE FOURTH CONTROVERSY. WHEREIN ●s upholden the Sacrifice of the Mass; against D. Bilson, D. Reynolds, and D. Sparkes. CHAP. I. IT is a foul, yet common fault of our Adversaries, when they espy the names and words of holy Writ to bewray their errors; they cavil (as in the precedent Chapter) about the sense, meaning and construction of them: when the meaning and thing questioned is plain and unavoidable; they contend at least for the precise words, terms, and names themselves; as for the name Purgatory, the name Transubstantiation etc. and M. Bilson in this present Controversy striveth much for the Bills. 4. pa● pag. 70●. name Sacrifice, demanding: Where it is expressed by the Apostle in plain words? others for the name Mass. To whom we reply, as S. Augustine did to Pascen●ius the Arrian: Nothing Aug. ●p▪ 174. is more contentious then to quarrel about the name, when the thing itself is apparently known. We grant that as the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was first defined by the Council of Nice against Arrius, the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by the Council of Ephesus against Nestorius; so the name Sacrifice, the name Mass hath been frequently used by the ancient Fathers. The Scripture indeed mentioneth not the wordss but the sense and meaning of them it fully containeth. Yea Christian Religion necessarily requireth some external Sacrifice, our duty to God exacteth it, the very instinct of nature teacheth it: against all which our adversaries make war, when they labour to impugn this holy mystery. 2. If we survey foreign Countries, and search the customs of all ages past, we can never find any nation so barbarous, any people at all (as Plato noteth) so rude and Plato de leg. dial. ●0 savage, who with vows, victim, and outward Sacrifices have not acknowledged the sovereignty of some God or other. For which Plutarch adversus Colo●. cause Plutarch saith: If you pass over all the world, you may find Cities without wales, Characters, Kings etc. without Riches, Coin, Schools, and theatres: but a town without Temples and Gods, to whom Sacrifices are offered, you shall never find. Neither could this continued practice, and general agreement Tul. l. 1. Tuscu. q. of all nations, which Tully calleth, The voice of nature, proceed from any other fountain, than the secret work and instinct of God. All people (as Xenophon observeth) could never meet by common consent to agree Xenoph. de dict. & fact. Socrat. 4. in this point, or if they did meet, could they impart their minds, or being of diverse languages understand one another. We must needs therefore conclude with him in the like case, that it floweth from the chief cause and author Aug. epist. 49 ad Deo gra. quaest. 3. of nature: And with S. Augustine: That this is not to be blamed in the rites of Pagans, that they builded Temples, ordained Priests, offered Sacrifice; but that these were exhibited to Idols and Devils, that was to be condemned. Wherefore except our Auersaries after such plenty of grace will wholly extinguish in us the lively sparks and fruits of nature, we cannot but allow some outward oblation in honour of God. 3. Again, the act itself of Sacrificing, in which by the change and * Note that the body of Christ is consumed according to his sacramental manner of being; which sufficeth the nature of an unbloody Sacrifice▪ Aug. l. 10▪ de civet. Dei cap. 4. consumption of some sensible Host by a lawful Minister with solemn rite consecrated to God, we make protestation of our dependency, service, and submission unto him, the supreme and sovereign governor and moderator of all things, is so proper and peculiar to the highest Majesty, that whereas the Religious worship of adoration, prayer, kneeling, lifting up hands have been often challenged, and attributed to men, to Amon, Assuerus, Nabuchodonozor, and the like: Yet the divine worship of Sacrifice (as S. Augustine witnesseth) No man living even presumed to say, it was due to any but only to the true, or supposed God. So that to despoil him, with M. Reynolds, of this external homage solely & principally allotted unto him, is to rob him of his especial right, dignity and preeminency; it is to make us Christians, who above all nations are most obliged unto our Lord, above all others, by denying him his chiefest honour, to remain most ungrateful. 4. Moreover, every Religion, every law and government of God's Church is so inwardly linked with some outward form of Priesthood, with some visible manner of Gen. 4. v. 4. 8. 20. 14. 18. Exod. 12. Num. 28. levit. 4. Cyp. de coena Dom. Bills. 4 par pag. 699. Reyn. c. 8. divis. 4. Sacrifice, as they can neither stand, flourish or persevere without them. In the law of Nature there were the Sacrifices of Abel, No, Melchisedech etc. In the law written diverse prescribed by Almighty God. In the law of grace what Sacrifice grant you, by which it standeth, in which it consisteth, by which it is distinguished from the former laws? To abrogate all kind of Sacrifice, is to disannul the law, to abolish our Religion, as S. Cyprian proveth: And to fly, as D. Bilson, and D. Reynolds are here constrained, to spiritual only, is vain and frivolous. First because every true Religion is a several and peculiar worship, whereby people united profess their duty and obedience to God, which is not enough inwardly to acknowledge, unless we also express it by some outward and sensible sign. And in the chiefest Religion that ever was, by the perfectest and most principal sign of subjection, to wit, by the external oblation I mentioned before. Secondly, we have not only, as all Catholics teach against the Manichees, Our soul from God; we receive from him both body and soul, both the flesh and the spirit, both our S. Iren. l. 4. cap. 34. S. Tho. l. 4. c. 56. con. Gentes. visible and invisible, our corporal and spiritual substance. Therefore besides the secret and invisible prayers of our hart, it is necessary we likewise serve him with corporal, bodily, and visible things, in token that he only is Author, Creator, and Lord of all things. Thirdly, spiritual Sacrifices of prayer, almesdeeds and the like were continually practised and observed by the jews, not proper to us Christians, as that Sacrifice ought to be, by which our Religion is established and distinguished from others. 5. D. Reynolds, D. Sparkes, and their associates otherwhile Reyn. c. 8. divis. 4. Sparks in his answer to M. jobn Alb. p. 7. 8. 23. answer: That the Sacrifice of Christ upon the Cross is the peculiar and perpetual Host, in which our Priesthood, law, and Religion is constituted. But they satisfy not. For that was only offered in one place, and at one time: to that all Nations christened could not refort to do homage unto God: that was not any rite or ceremony instituted by him; but if we speak of the action, a detestable Sacrilege committed by the jews, that also was common to all the former true states of Religion, who believed in Christ's Passion to come. And yet the external and divine worship in which Christian Religion flourisheth, and consisteth, aught to be appointed by God, proper to Christians, in all times and places practised, aught to be such unto which all faithful people might repair, which can be Reyn. pag. 539. Luc. 22. v. 19 jewel in his Reply against the Sacrifice. Bills. 4. par. p. 690. 691. none other than the Oblation of the holy Eucharist, as I will manifestly prove, notwithstanding M. Reynolds impiously traduceth it as the Monster of abomination. 6. Christ offered and instituted this Sacrifice, in S. Luke. This is my Body which is given for you. He doth not say: which shall be given hereafter only (as M. jewel commenteth, nor which is given in bare Mystery and signification, as M. Bilson glozeth) but which even now in the present is given, as an Host and Sacrifice offered to his Father truly, & really in propitiation, pardon and forgiveness of sins; as more plainly appeareth by the Greek text, which Bezae for this cause chargeth with corruption, where all copies read: The Cup or blood as contained in the Chalice to be truly Cyp. l 2. Epist. 2. Aug. in Psal 33 ● con. 2. Chrys. bo. 24. ●●. Corinth. Nissen orat. deresur. Andrea's Crastou● de opif. miss l. 2. ser. 164. Cyr in 1. Cor. c. 10. bo. 24. Aug. 17 de civet. Dei cap. 20. shed, that is, offered unto God, as a Propitiatory Sacrifice, in remission of sins. Which all the Fathers with uniform consent most constantly confirm, S. Cypryan, S. Augustinè, S. Chrysostome, and innumerable others by Coccius and Garetius abundantly cited. Amongst which S. Gregory Nissen whom our Aḍuersaries hereupon shamefully calumniate, hath these words: Christ after an ineffable and hidden manner of Sacrifice preoccupated the violent force, to wit, of his death, and offered himself for us an Oblation and victim, the Priest to gather and lamb of God. When was this done? When he exhibited his Body to be eaten, and Blood to be drunk to his familiar friends. This is that marvelous and honourable Sacrifice, where in lieu of the slaughter of brute beasts Christ commanded (as S. Chrysostome saith) himself to be offered: this is that Sacrifice, which succeeded all those Sacrifices of the old law, that were offered in shadow of that to come, as S. Augustine testifieth. This is that sovereign worship of God in which the law of Christianity is established, as the allusion itself importeth which our Saviour here maketh between the dedication of the old Testament, and this of the new. 7. Moses when he ratified and began the old law, Exod. 2●. dedicated it in the blood of Calves: Christ beginninng to confirm the new, solemnizeth the same in his own blood. Moses' poured his blood into a goblet. Christ consecrateth his in a Chalice. Moses' took that blood and sprinkled the people: Christ taketh this and inwardly washeth the hearts of his Apostles. Moses' said: This is the bloùd of the covenant or testament: Christ saith: This is the blood of the new Testament. Moses' added: which God hath delivered unto you. Christ annexeth: which shall be shed for you. So as that which Moses performed was an evident figure of this which Christ accomplished. And therefore as that was a true Sacrifice: so this being the truth itself, must be a fare more true and perfect Sacrifice. As that was the blood of a victim offered unto God before it was spinkled upon the people: so this aught to be the blood of a purer victim of Christ himself, before it cleanseth the souls of his Disciples. As that was the solemn service, in which the state of the judaical law consisted: so this must be the proper and public worship of God, on which the external form of Christian Religion dependeth. 8. As we may yet more manifestly gather out of that Luc. 12: v. 19 precept of our Saviour Christ, Do this for commemoration of me. By which words we are strictly commanded to execute, 1. Some outward & visible act signified by the pronoun (This.) 2. That it must be an act of doing, & not of believing only, the Verb (Do) convinceth. 3. That the doing of this external action should represent the Passion of Christ, is manifest by the Noun which followeth: for a commemoration of me. And by S. Paul: As often as you shall eat this Bread, and drink the Chalice, you shall show the dead of 1. Cor. 11. v. 26. our Lord until he come. 9 It is not enough: To take bread and wine, to excite & stir up an inward remembrance (as M. Bilson feigneth) of his death and Passion: We must also do, as Christ commandeth Bills. 4. par. pag. 693. 694. & 695. an outward action commemorative of him, sensibly showing, as S. Paul writeth, the death of our Lord. The jews believed, and visibly sacrificed their Calves and lambs in token of Christ: Wherefore least we, who are charged to make a sensible memory of our Blessed Redeemer, should be as our Protestants are, fare short of the jews; it is needful by some public rite we set forth his Passion in a more excellent sort than they. As indeed we Aug. l. 26. cont. Faust. cap. 18. do in this most holy and mystical Oblation, where not only the action done, but the substance of the thing (as I shall hereafter declare) and manner of doing more nearly and lively represent the death of our Saviour, than all the judaical or figurative Hosts. In so much as S. Augustine might well say: That Christians now celebrate the memory of the accomplished Sacrifice with a most holy Oblation and Act. 133. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Syriake participle Me●b chaschipin signifieth (as Soderius in Lexico Sylli.) A Sacrificing action. Mart. Ep. ad Burdeg. cap. 3. Hesyeb. l. 1. cap. 4. Cyp. l. 2. Epist. 3. Amb. c. 10 Ep. ad Heb. Primasius in idem. c. Anselm. in comment. c. 11. 1. Cor. Paul. ad heb c. 13 & 1. Cor. c. 10. Reyn. c. 8. diuis. 4. p. 476. Aug. l. 10. de Ciu. Dei. c 20 q 57 in Leut. & l. 9 conf. c. 12. Greg. Nazi orat 3. & 4. in julia. Cyr. Alex. in Con. Ephes. arnot. 11. Ifido d. 3 ep 75. participation of the Body of Christ. With that holy Oblation which Christ enacted, promulgated and commanded when he said: Do this for a commemoration of me. 10. Which the Apostles practised when in the Acts they sacrificed to our Lord (as the Greek and Syriak) or exercised some public ministry unto him (as the Latin text importeth.) Which their scholar S. Martial taught & followed: We offer his Body and Blood to obtain everlasting life etc. That which the jews through malice immolated, we for our salvation exhibit upon the hallowed Altar; for this our Lord charged us to do for a comemoration of him. Hesichius saith: Christ preventing his death offered himself up in Sacrifice in the Supper of the Apostles. S. Cyprian likewise: jesus Christ our Lord and God, he is the Highpriest of God the Father, and he first offered himself a Sacrifice to his Father, and the same he commanded to be done in his remembrance. S. Ambrose, Primasius, S. Anselme I I omit, because I hasten to other proofs. 11. S. Paul saith: We have an Altar (and an Altar to Sacrifice on, both the Greek and Hebrew word implieth as M. Reynolds accordeth with us) whereof they have no power to eat which serve the tabernacle. And in another place. You cannot drink the Chalice of our Lord, and Chalice of Devils. Where he discourseth of the Sacrifices of jews, Gentills, Idolatours, and in all outward and real points matcheth ours with theirs, our Hosts with theirs, our Chalice with theirs, our immolation with theirs, the participation which we make of our victim, with the participation which they make of theirs. Whereby it ensueth that as theirs were true Sacrifices, true Hosts, true victim, true Altars, so likewise ours, or else the comparisons were to no purpose. Hereupon S. Augustine termeth the holy Eucharist: A most true Sacrifice, by which true remission of sins is purchased. The Sacrifice of our price or ransom. S. Gregory Nazianzen: An unbloody Sacrifice. S. Cyril of Alexandria: A quikening holy Sacrifice. Isidorus: The Sacrifice of an unbloody victim. S. Cyril of jerusalem: An holy and dreaful Sacrifice Cyr. Hier. ●ate. 5. Tert. l. de velo Virgin. c. 7. 9 Concil. Nice. C●●. 14. Chrys. hom. 17. in 9 ad Heb. Amb. exhor. ad virg. Cyr. Hier. cate. 5. Leo. ser. 8. de Psal. Iran. l. 4. ●a. 32. jeron. in Com. cap. ●. ad Tit. Aug. l. 9 Conf. c. 13. Optat. l. ●. ●on. Par. Gre. Nazi●n. orat. 2. in julian. Aug. ser. de San. 19 S. Gre. Niss. oratbap. Euseb. l. 1. Demonst. c. 6. & 9 Nys. de Virg. c. vl● Orig. bo. 23 in l. Num. Amb. l. 2. of ●●c. c. vlt. Chrys. bo. 2. de pa. job. Reyn. c. 8. diuis. 4. p. 472. profiting the souls of the departed. Tertullian: A Sacrifice which no woman can be permitted to offer, no nor Deacons according to the Council of Nice. We have not then a spiritual sacrifice only, which women and Deacons may offer, but a true Sacrifice in the Church of God. A true Host which cannot be consumed, as S. Chrysostome saith. Which offered on the Altar (as S. Ambrose teacheth) abolisheth the sin of the word. Which is a Propitinion, as S. Cyrill of Jerusalem calleth it, for all that need help. A true oblation, which being only one, fulfileth, according to S. Leo, the variety of all carnal sacrifices. Being new, yet received from the Apostles, is offered unto God, according to Ireneaeus, in the universal world. A true victim undefiled, which the Bishop daily offering for his own & the people's sins, aught to abstain, as S Hierome writeth, from the company of his wife. An holy victim which dispensed from the Altar, as S. Augustine confesseth, cancelleth the hand-writing, which was contrary unto us. True Chalices which contain the Blood of Christ, which to break or profane, is heinous sacrilege, Optatus against Parmenian. True Altars, such as take their name of the most pure, & unbloody sacrifice, S. Gregory Nazianzen. Such as are consecrated with the character of the Cross, S. Augustine. Such as by nature being common stones, by blessing are made holy, immaculate, no longer to be handled by all sorts of people, but only of Priests, S. Gregory Nissen. Such as Moses inhibited to be made in any Land, but in jury only, and that in one City thereof, Eusebius. Which cannot be understood of the Spiritual Altars of our hearts, as our Adversaries would shift of the matter. True Priests anointed to this end, S. Gregory Nissen. Wedded to perpetual continency, because it only belongeth to them to offer this sacrifice, Origen. Whose immaculate ministry cannot be violated with carnal marriage, S. Ambrose. Who ought to shine with all kind of Chastity, S. Chrysostome: Rare privileges not appertaining to any Protestant, much less to all Christians, whom M. Reynolds installeth in Priestly dignity, lest of all to the Ministers of his Gospel, to whom he attributeth not the true name of a Sacrificing Priest, which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; in Greek, Sacerdos in Latin, but improperly only: yet S. Augustine, the most Aug. l. 20. deciu. Dei. c. 10. Caluin l. 3. Insti. c. 3. §. 10. ad Heb. 5. v. 1. Re●. p 477 Psal. 109. 4 ad Heb. 7. Bills. 4. par. pag. 702. Sparks locis citatis Cyp. l 3. ep. 2. Prima. in come. c. 5. ad Heb. Gen. 14. Bills. 4. par. pag. 702. Clem. Alex l. 4. storm. Amb. l. 5. de Sacram. cap. 1. Cypr. l. 2. epist. 3. Aug. ep. 95. ad Innocen. ●fido. l. de voc. Gen. cap. 26. jero. ep. ad Marcel. & ad evag. faithful witness of all antiquity (as Caluin reporteth him) purposely saith: The Priests and Bishops of our Church, are (not improperly but) properly called Sacerdotes, sacrificing Priests: And S. Paul teacheth, That every Priest or Bishop is ordained to offer Gifts and Sacrifices. To conclude then, whereas M. Reynoldes himself is fain to yield: That these things are linked by nature in relation, and mutual dependence (as I may say) one of the other, the Altar, the Sacrifice, and the Sacrifycers; seeing I have already proved that we have true, and real Altars, true and proper Priests, he cannot deny us, without open shame and contradiction, a true, real, and proper Sacrifice. 12. If we look into the old Law, we shall find that King David, in the fervour of his Prophetical spirit speaketh of Christ: Thou art a Priest for ever according to the order of Melchisedech; which S. Paul often repeateth. But what was the order of Melchisedechs' Priesthood? Wherein was he a figure and type of Christ? M. Bilson recounteth certain prerogatives: S. Paul mentioneth yet no privilege, no act of Priesthood, no sign or show of Sacrifice properly belonging to any Priest. But S. Cyprian, and Primasius wisely tell us: That the singularity of his order consisted in offering, not the blood of brute beasts, but Bread & Wine. As the holy Ghost also in Genesis witnesseth: Melchisedech King of Salem brought forth bread and wine, for he was the Priest of the most high: Or, and he was the Priest of the most high, agreeable to the Greek and Hebrew copies, where both the causal conjunction (for) as Copulative (and) of necessity enforce that he brought forth bread and wine as a Priest to offer them unto God. And therein the Fathers affirm against M. Bilson; That he figured and resembled our Saviour's oblation of the holy Eucharist; S. Clemens of Alexandria, S. Ambrose, S. Cyprian, S. Augustine, Isidorus, S. Hierome, citing to the same purpose many others. S. Cyprians words are these: Our Lord jesus Christ offered a sacrifice to God the Father, Chrys hom 60. ad pop. Nos ministrorum tenemus locum: qui verò sanctificat ea & immutat, ipse est. Arno. in Psal. 109. Lact. l. 4. Inst. ca 14. Prima. in come. cap. 5. ep. ad Heb. Epiph. haer 55. Aug. in Psal. 109. ep. 95. ad Inno. l. ●. con. ad. le. & prophe. c. 20. Oecum. in cap. 5. ad Hebr. and offered the same that Melchisedech did, that is, Bread & Wine, to wit, his Body and blood. 13. Moreover Christ is not only called a Priest according to the peculiar rank of Melchisedech, and therefore must offer a peculiar Sacrifice proper to his order, and different from others, but he is termed also in this kind a Priest for ever. So that herein he continueth both the dignity and function of his eternal Priesthood, because here, by his commandment, by his authority, by his special concurrence with the Priests & Prelates of his Church, he incessantly offereth unto his Father his own body & blood, under the forms of Melchisedechs' Sacrifice. For as in the administration of other Sacraments he is the chief and principal Agent, when we baptise: Ipse est qui bap●zat. He is he that bap●izeth, saith S. john: when we ordain or consecrate Priests, he is he who consecrateth them: In like manner when we celebrate Mass, he is he, who invisibly celebrateth, he is the chief highpriest, and we his Ministers; he the true and supreme Bishop, and we the Suffragans or Substitutes, who supply his room. We may then undoubtedly infer with Arnobius, Lactantius, Primasius, Epiphanius, S. Augustine: That the eternity of Christ's Priesthood, according to the singular order of Melchisedech, still persevereth in the true Oblation of his body and blood made at the Altar, and offered now in all parts of the world. And if we examine the learned Protestant, what else can he assign in which Christ doth exercise at this time the proper act of his never ending Priesthood? The Sacrifice of the Cross? That remaineth not, and in respect of that Oblation and Host once offered, as Oecumenius noteth, he cannot be called a Priest for ever. The prayer and intercession he maketh for us above? But this is not any peculiar and proper act of Priesthood, much less of any determinate and particular order. The virtue and efficacy of his bloody Sacrifice, which he still offereth and representeth to his Father? But if this everlasting effect disappoint the new Law of all proper Sacrifices, it should by the same reason have frustrated Act. 4. v. 12. the old. For there is no other name under heaven given to men in which we ought to be saved; No other virtue by which our forefathers were sanctified, than the death of Christ. Again, this representation which our Saviour maketh of his Passion in the sight of his Father, is no such Sacrifice whereby he may either challenge the name, or reserve the office of an everlasting Priest. Or if it be any such (besides that you applaud the Real Sacrifice in heaven, which in earth you detest) seeing this is only exercised among Angels above, and no act of Priesthood persevereth amongst men; no kingdom of Christ's Church, no Commonwealth of his people, no law of Christianity now flourisheth upon earth, but is utterly disannulled, extinguished, and altogether translated to the Court of heaven, according to that of S. Paul: Priesthood being translated, Heb▪ 7. v. 12. it is necessary also a translation of the Law be made. 14. Now if Christian hearts can never subscribe to these impietyes, if we must of necessity grant that God hath ever some Church, some inheritance, some chosen Isa. 19 v. 21. Prou. 9 1. Dan. 11. v. 31. Psalm. 17. 16. Hier. in Psalm. 71. people upon earth; we must needs allow some visible, outward, & proper law by which, as his peculiar flock, they appertain unto him, and are combined in mutual fellowship and society together. If a Law, a Priesthood; if a Priesthood, a Sacrifice; if a Sacrifice, what other than this which Isay foresaw? The Egyptians shall know their Lord in that day, and worship him in Hosts and gifts etc. And there shallbe the Altar of our Lord in the midst of Egypt. Solomon shadowed: Wisdom hath built an house, imolated rictimes, mingled wine etc. Daniel mentioned, calling it the, Daily Sacrifice which Antichrist shall deface and abrogate, at least in public. King David specified: There shallbe a sirmament in the earth upon the tops of Mountains: Where S. Hierome expoundeth, Firmament, Memorable wheat. The Caldaicall translation: supersubstantial bread. The learned Hebricians commonly interpret Placentam tritici, A * The Hebrew word Pissathbar, signifieth a Cake of wheat, as Revelinus saith▪ Cake of wheat, substantial Bread, or a sacrifice of Bread. So Rabbi Solomon: There shall be a Cake of wheat in the earth, in the Rab. Saloin ●sa. 72. Rab. Achilas in ●undem locum. Rab. jona. l. col. in Psal. 72. Read Gal. l. 10. de area. cap. 4. 5. 6. 7. Mal. 1. v. 11. Reyn. c. 8. divis. 4. Bills. 4. par pag. 695. Alan. de Euch. Sa●. lib. 3. c. 5. tops of mountains. Rabi Achilas: There shallbe substantial Bread in the earth, in the heads of Mountains. And Rabbi jonathas: The Cake of Bread shallbe made a sacrifice on the heads of Priests, which are in the Church. A plain description of our sacred Host, which under the forms of bread our Priests reverently lift above their heads to show unto the people. 15. Malachy also most plainly prophesyeth of this unspotted sacrifice, saying: From the rising of the sun, even to the setting, my name is great amongst Gentiles. In every place there is sacrifyced and offered unto my name a clean Oblation. This testimony so clear M. Reynoldes, and M. Bilson hide and overcast with the misty construction of spiritual sacrifices; which cloud Cardinal Allen our famous Countryman with many reasons unanswerable, and authorityes of Father's irrefragable strongly rep●●●●th, and dissolveth wholly. First, because spiritual sacrifices are many: this one. Secondly, they succeeded not the offerings of the old Law: this doth. Thirdly, they common to the jews: this proper to the Gentiles. Fourthly, they are named in Scripture with addition or limitation, as the Sacrifice of Praise, of justice, of Contrition etc. this without any abridging term is said to be sacrifyced, to be offered in true and proper sense, as the Hebrew word in that place manifestly proveth, where instead of Oblatio, it is Minchah, which always signifieth a proper Sacrifice, or gift of homage, and is never taken in Scripture for an improper Oblation, such as prayers and other spiritual good deeds are. Fifthly, they even our best and purest works in the erroneous persuasion of our Adversaries, are soul and defiled in the sight of God, tainted with the corruption of our sinful Natures: this so fair as the Prophet honoureth it with the Epithet of A clean Oblation, so pleasing to God as he glorifyeth in it above all the Hosts, and Holocausts of the levitical Law. 16. M. Reynolds albeit he overflorish the former reasons Reyn. c. 8. divis 4. p. 527. with some show of answer; yet here in this last, he sticketh so pitifully gravelled, as one while he avoucheth, our best deeds not to be unclean things, but unperfectly clean, defiled with the stains of uncleanness, villingly, yet weakly done, less perfect, not absolutely unpersect. And in the page notwithstanding immediately before he granteth them so faulty, as they transgress the Commandments of God: so muddy, as they make us guilty of the whole breach of the law. What Reyn. Ibid. 526. strange Paradoxes? What positions be these? Who did ever hear of a work in itself unclean, taught to be stained with the remnant of uncleanness? A die wholly black said to be coloured with the spots of blackness? For of what uncleanness do we speak, but of that spiritual uncleanness, which is displeasing unto God? Wherefore if the spots with which our holiest actions are infected, be not venial (as yourselves say) but mortal and deadly crimes, if they be such deep transgressions, As they make us guilty of the whole breach of the law; They are not weakly, but wickedly done; not imperfectly fair, but absolutely soul; not partly festered, but wholly cankered with the contagion of sin, worthy to be hated, unworthy to be practised, fare unworthy (M. Reynolds) to betoken that clean Oblation, which cannot receive the least taint of Chrys. in come. Ps. 95. Eus. de demons. l. 1. c. 9 prop. fin. etc. 6. circa medium. Calu. l. de ver. Eccles. refor. ●irca medium habetur ille liber inter eius tract. theo. Iren. Athan. Ambros. Augu. & Arnobius prove out of Scripture the Sacrifice of the Mass as Caluin confesseth See Baron. in Annal. an. Christi. 44 nu. 28. Bed. l. 4. hist. c. 14. Abdias in hist. eius. Philact. ex lit. Praesb. Acha. S. Athan: S. Basil. S. Chrysost. in their litur. Cyp Ep. .. extat haec S. Cornel. Ep. come. 1. hibls. Sanct. Conc. Vas. 2. cap. 3. Plin. l. 3, c 4. & Ptol. lib. 2. cap. 10. In eodem. Concil. Vasens. 2. c. 4. corruption, not from itself, not from the impurity of the ungracious Minister. Such is the divine, dreadful & most holy Sacrifice of the Mass, to which only the Prophet alludeth as the Fathersteach. 17. S. Chrysostome citing these words of Malachy saith: Behold how excellently, how perspicuously he hath set forth, & describeth the Mystical Table, which is the unbloody Host. Eusebius alleging the same place addeth: We sacrifice after a new mammer according to the new Testament, a pure Host, for which he declareth there a new law to be veedfull, Altars to be erected not in jury only, but in every Country. S. Irenaeus I need not produce, because Caluin the chief Patriarch and pillar of Protestancy acknowledgeth him to expound this passage of the Sacrifice of the Mass, as S. Athanasius, S. Ambrose, S. Augustine, Arnobius likewise do (according to him) the former of Melchisedech; by his words you may guess of his intemperate spirit, therefore I here insert them: It is usual with these knaves (so the foul-mouthed runagate miscalleth our Catholic writers) to scrape together whatsoever is unsound or corrupted in the Fathers etc. Wherefore when they object the place of Malachi, to be expounded of the Sacrifice of the Mass by Irenaeus, the oblation of Melchisedech to be so handled by Athanasius, Ambrose, Augustine, Arnobius, it is briefly answered, those self same writers otherwhere also interpret the bread to be the body of Christ, but so ridiculously, that both reason and truth maketh me descent. If this be to refute & not confirm our doctrine, let the Reader judge, when such and so many substantial witnesses, some within the 3. some within the 4. all within the 5. hundred years after Christ, are confessed by one of the chiefest Protosectaries of our time to mantain in two fundamental points, the same which we defend, with whom the Apostles themselves, and Pastors of the Church in all ages have agreed. 18. For did not S. Peter, as the ancient authentical tradition delivereth say Mass as Naples? Did not he and S. Paul both appearing to an holy man of our Country, command Masses to be said in the feast of S. Oswald our virtuous King, as venerable Bede reporteth? Was not S. Matthew barbarously slain Sacrificing at the Altar? Did not S. Andrew say Mass? S. james, did not he write a Liturgy or Mass? S. Athanasius, S. Basil, S. Chrysostome, did they not compose the like? Did not the Priests in S. Cyprians time say Mass in prison? Doth not Cornelius Bishop of Rome, complain, the presecution was so cruel in his time above 254. years after Chest, that they could not say Masses neither in public, nor in the private grottes & caves under ground? Was it not decreed in the second provincial Council of Vase a town in France (whereof Pliny and Ptolemy make mention) celebrated the year of our Lord 444. that Kyrie eleison, should be said at Mass, in the Churches of France, as it had been long before sweetly sung in the East, and in all the Provinces Concil. Cart. 2. c. 3. Conc. Agath cap. 47 Conc. Calc. act. 3. S. Cyril. cat. mist. 5. S. Amb. l. 5. epist. 33. Greg. l. 7. Ep. 63. & l. 12. Ep. 15. Bed. l. 1. hist. ●●cles. cap. 19 Aug l. 10. confess. c. 1●. ●o. l. 22. de Civi. Dei cap. 8. Chrys. l. 6. de Sacer. Bills. 4. par pag. 993. Caluin de coen. ●ni. the like he hath lib de v●ra Eccles. refor. & in cap. 7. ad Heb. Magdeb. C●nt. 2. c. Io. col. 107 & Cent. ●. c. 4 col. 63. Cent. 3. c. 4. & 5. M●lanct. l. 4 Chro●i● Henr. 4. of Italy? Was it not there further enacted, that the thrice sacred Anthymne Holy, Holy, should be repeated in morning Masses, in the Masses of Lent, or in such as were offered for the dead, as it was accustomed to be in solemue Masses? Is not our Sacrifice of the Mass, or unbloudly Host mentioned also in the second Council of Carthage, of Agatho, of Chalcedon, and in many others? Did not S. Cyril Patriarch of jerusalem, S. Ambrose Bishop of Milan, S. Gregory the great Pope of Rome, did they not say Mass? 19 And the same S. Gregory, did he not send all Priestly ornaments to S. Austen our Apostle? Did not S. Augustine likewise the Doctor say Mass? Did he not in treat others to do the same for his fathers and mother's soul? And which is more, doth he not write of a Priest of his who sacrificed the Body of our Lord in a house infected with evil Spirits, and the infestation ceased? Doth not S. Chrysostome teach: That the Angels themselves with reverence assist our sacrificing Priest, in honour of him that is offered on the Altar? Which maketh me wonder how M. Bilson should overshoot himself so fare as to avouch: That for twelve hundred years after Christ our Sacrifice was not known to the world. Was he so little conversant, I will not say in these learned Fathers, but in the Century-writers his Companions, in Caluin his Colonel, in Melancthon and other his Protestant Peers, as not to know, what they had written in this behalf? Or was he so bold, as against us, against them all to broach this slander? Caluin saith: It is well known the olf Fathers called the Supper a Sacrifice etc. Neither can I excuse the custom of the ancient Church, for that with gesture and outward rite, they did set forth a certain form of Sacrifice with the same ceremonies in a manner that were practised in the old law, save that they used the Host of bread in lieu of a beast. 20. The Century-writers blame Ignatius the scholar of the Apostles, Irenaeus, S. Cyprian, Tertullian, and diverse others in all ages, within the compass M. Bilson speci●yeth, for the like. Melancthon writeth of S. Gregory the First, who lived about the 600. year of our Lord: He allowed (saith he) by public authority the sacrifice of Christ's body and blood, not only for the living but also for the dead. M. Bale Bale in his Pageants sal. 27. Fulk in his confut. of Purgat. p. 264. & 265. etc. Beacon in his Treat. entitled The relics of Rome sol. 344. Luth. l. de cap. Baby. & l. de abrog. Missae averreth of S. Leo the first, who flourished about 440. years after Christ: He allowed the sacrifice of the Mass, not without great blasphemy to God. M. Fulke reprehendeth Tertullian for the same. M. Beacon concludeth: The Mass was begotten, concealed, & borne avone after the Apostles time, if all be true that Historiographers write. So as it was the badness only I suppose of M. Bilsons' cause, which made him bolster that foul report. 21. Yet I will examine, what he, and his associates pretend against us: The Eucharist (say they) is a Sacrament which we receive from God, therefore it cannot be likewise a Sacrifice we offer to God, because it implieth, the same thing should be both offered and received. I answer, that one and the self same thing diversely considered, may be both offered and received, proceed from us and be given to us, be a sacrament and a sacrifice. And so the holy Eucharist is a Sacrament imparted unto us, in that it is a sign of inisible grace ordained by God to nourish our souls with heavenly food. It is a sacrifice offered unto God, in that this sign or gift consecrated with sacred Ceremony is surrendered unto him in acknowledgement of his highest Majesty, in protestation of our lowest duty and allegiance. In this sense Cyp. ser. de ●●n. Dom. it is called by S. Cyprian: Medicamentum simul & Holocaustum: Both a medicine and a sacrifice. A medicine to heal our spiritual infirmities: A sacrifice to appease the wrath of God: A medicine composed by him for the behoof of us: A 1. Para. 29. v. 14. sacrifice offered and consumed by us in honour of him. This the Prophet David rightly observed: when he said: All things, O Lord, are thine, and the things we have received from thy hand, we have restored unto thee. Thus we offer our spiritual Hosts, as S. Peter exhorteth, we offer unto God ●. Pet. 2. ●ers. 5. jac. 1. v. ●7. the Sacrifice of prayer, of praise, of thankfulness etc. & yet they are all merciful gifts, Descending from above, from the Father of Lights, from whom every good motion and thought proceedeth. 22. The second and chiefest bulwark which M. reynolds, M. Bilson, M. Sparks raise to batter the Harr of our Reyn. c. 8. diuis. 4. p. 474. Bills. 4. par pag. 695. Spark. pa. 7. & 23. & sequen. Haeb 10 v. 12. & 14. & v. 18. & ad Heb. c. 9 v. 28. blessed Sacrifice, is; that S. Paul often inculcateth to the Hebrews: How Christ by one Host, one Oblation once offered, redeemed us all. How Christ was once offered to exhaust the sins of many. I grant that he was only once bloodily sacrifyced in his proper form and shape; yet unbloodily, sacramentally, covered under the veils of his creatures, he is daily offered upon the Altar of his Church. Which S. Paul impugneth not, but only the iteration of the former bloody, as may be gathered out of the drift and scope of his discourse in that epistle to the Hebrews. 23. Secondly I answer, that S. Paul speaketh of the chief, general, & ransoming Host, of the full redeeming Heb. 10. v. 14. sacrifice: Which once perfected on the Cross, consummated for ever them that are sanctified. Yet it is nothing repugnant, but altogether correspondent hereunto, that we should likewise have our particular Oblation to communicate the privileges of that universal. For so all general Melchior Canus l. 12. de lo. Theo. c. 12. 1. Tim. 2. v. 4. causes, as Melchior Canus noteth, are determined and restrained by their particulars. The Sun is the general cause of light, yet we receive the benefit thereof by many several and particular illuminations. The will of God is the general cause of man's salvation: God will have all men to be saved: yet besides that will, sufficient for their salvation, he must have a determinate and special will for the saving of this, or that man in particular. The same I avow in our present case. But M. Reynoldes replieth: Reyn. pag. 463. in his confe. with M. Hor●. Heb. 10. v. 18. & 26. That there is not left an offering for sin, after the death of Christ. I answer with the same forenamed Canus, that as Almighty God, having once created the universal cause of light, need not produce a new Sun, Moon, or Stars; as a Physician having made one general and during medicine to heal all kind of diseases, never needeth to device any other: In like manner our merciful Redeemer, who offered one perfect and superaboundant ranfome, by which he defrayed the whole debt of sin, hath no necessity at all to make the like purchase any more. Which S. Paul mentioneth, when he saith: There is not left an offering for sin; to wit, any general offering, by which the debt of sin should be discharged a new▪ Notwithstanding, as in the former examples the Sun useth diverse succeeding illuminations, by which every Coast of the world partaketh his light: as the Physician composeth sundry potions, to minister unto his Patients the virtue of his sole and single medicine: after the same manner the church of God maketh many proper & peculiar Oblations, to accommodate unto our several necessities the sovereign fruit of that one and principal sacrifice. We see that when the King granteth a general pardon to all guilty persons, it seldom availeth any particular offender, except he sue it forth out of the Court of Chancery, under the seal and warrant of his Majesty: no less can that great Charter of pardon, which Christ vouchsafed to purchased by his death, be beneficial unto us except we receive it under his seal and signet, that is, according to his commandment, from such Officers as he ordained to offer and dispense his heavenly blessings. Neither may we justly be censured by this means partial redeemers or saviours of ourselves, or concur any more to our own salvation, than the Felon concurreth to acquit himself of his felonies, who sueth forth the pardon his King promulgated: Or the sick person to the recovery of his health, who drinketh the potion his his Physician tempereth. 24. Thirdly, our Adversaries object: That the often iteration of the jewish Sacrifice, the continual succession and multiplication Reyn. in his Confer. with M. Hart. c. 9 divis. 4. Sparks in answer to M. john d'Albins. of their Priests, bewrayed both the infirmity of the one, and defect of the other. Wherefore if we daily repeat the sacrifice of the Cross, we profane (saith M. Reynolds) the blood of Christ. If we ordain and multiply our Priests, we abase (saith Master Sparkes) the prerogative, or impeach the function of Christ's priesthood. I answer, that the multitude of old Priests was a note of imperfection, for that even the chief of them were many in equal dignity succeeding one another, who neither by themselves (being sinners) nor by the sanctity of any of their order, whose room they supplied, were sufficiently gracious unto God. But the Priests of the new Law, as they are all united amongst themselves in the same deputation and ministry: so they have not many but one chief, they all depend of one holy and impolluted head Christ jesus, to whom they are not (as M. Sparkes mistaketh) any successors, but Sparks p. 7. 9 23. Deputyes and Viceregents, dispensers of his holy mysteries. And therefore neither can the diversity of their persons, or multitude of such Ministers import any want or defect in the eternal Priest or Bishop of our souls, when as by them he no way looseth or surceaseth, but still continueth, not according to their imperfection, but according to his own excellency, the sacred office of his everlasting Priesthood. 25. In like manner to the other branch of their objection, I yield that the variety of the levitical Hosts bewrayed their weakness, because the jews had neither any holy and innocent Priest by whom they had access unto God, nor any Host pure and unspotted: Which caused them to offer diverse poor, distinct, and naked Elements, shadows of things to come, an evident sign of the unprofitableness of the Law. But we do not so, we have one only Host, holy and undefiled, this we solely sacrifice unto God. We offer not, as S. Ambrose testifieth, Ambr. in c. 10. ad. Haebr. now one lamb, to morrow another, but always the self same thing etc. One Christ in every place, here whole, and there whole, one body. Not another sacrifice, saith S. Chrysostome, as the Chrys. hom. 17. in epist. ad Haeb. Sparks in the places aforenamed. high Priest of the old law, but the self same we do always offer. Neither is this repeated again, as though Christ had not offered it well enough (as M. Sparkes still cavilleth) neither to purchase any new price of Redemption (as others contend) but only to dispense and apply the treasures of his mercy once purchased for us. In which we do derogate no more from the high pre-eminence of that saving Host, than we detract from the absolute and general pardon of our Prince, when by diverse notaries it is copied forth for the behoof and benefit of sundry Malefactors. 26. In fine, as M. Bilson and other Sectaryes allow the Bills 4 par. pag. 688. 689. etc. Caluin l. 4. Insti. c. 28. preaching of the word, the sacrament of Baptism, the supper of our Lord, to be, not only memories, but also applications of Christ's bountiful merits, without any impeachment to his bitter Passion: Why may not we by the same authority, without any derogation to the Oblation of the Cross, approve our sacrifice of Mass, both as a lively memorial to express in the nearness of itself the death of Christ, and as an application, conduct, or conveyance to derive the waters of grace from that overflowing fountain of his precious blood. 27. Another objection M. Bell affoardeth them out of the Epistle to the Romans: Christ rising again from the Bell in his downfall of Popery 9 p. Rom. 6. v. 9 dead, henceforth dyeth no more. The Papists (saith he) tell us a contrary tale, that he dyeth every day, yea a thousand times a day in the daily sacrifice of their Mass. It is most false that Christ suffereth in our sacrifice, cruel, violent, and injurious death, of which S. Paul there speaketh; he only dyeth after an hidden, mystical, and impassable manner, which is not contrary, but agreeable to S. Paul's doctrine, conformable to the institution of Christ, who commanded us not only to preach, teach or believe, but to Do that solemn and mystical action, which he performed, of Luc. 22. consecrating the bread into his body under one kind, & wine into his blood under another, to represent thereby his body crucified, his blood shed. And therefore if we exactly scan the powerful and effectual words of Consecration, which immediately produce no more than they signify, we may truly aver that Christ, in this sweet and admirable manner, is here daily killed and crucified again. For if he were said to be killed in the Apoc. 5. 9 & 138. imperfect thaddowes, and dark resemblances of the old Law, and termed by S. john: The Lamb slain from the beginning of the world; because the Goats, Lambs, and other victim were slain, which obscurely shadowed and resembled him: how much more truly may he be said to be daily crucified in our dreadful mystery of the Mass, which is not only a bare and naked figure, but so lively an Image, so near a Character, such a perfect representation of that on the Cross, as it is the same body, the same blood, the same Host & Oblation which there was made. And no difference at all, but that, that was sacrificed upon the ignominious wood of the Cross, and this upon the hallowed Altar of the Church. That was all imbrued with blood: this clean from the effusion of blood. That offered by the treacherous hands of the jews: this by the anointed hands of the Priests. That in his true, proper, and native shape: this in a covert, hidden and Sacramental manner. Hereupon S. Cyprian: Cyp. ep. 63. Pascha. de consy. dist. ●. c. Iteratur. Greg. do Conse. dist. 2. c. Quid sie. & hom. 37. in evan. Aug. de fide ad Petrum c. 19 The Sacrifice which we offer is the Passion of Christ. Paschasius: Daily Christ is mystically immolated for us, and the Passion of Christ in mystery is delivered. S. Gregory: Christ in himself immortally living, dieth again in this mystery. S. Augustine speaking of the carnal Sacrifices of the levitical Law, and this Commemorative of the new: In them, he saith, Christ was foreshowed as to be killed; in this he is showed as killed. The reason hereof is manifest, because the several substances of bread and wine (as I touched above) are not directly changed, and transubstantiated into the whole person of our Saviour Christ, as here he lived upon earth, or as he now reigneth in heaven; but the bread into his body apart from the blood, and the wine into his blood apart from the body. In so much that if nothing else ensued, but that which the words precisely signify and effectuate, the body should be there truly dead, devoid of blood, and the blood truly shed, severed from the body. 28. Notwithstanding all this, we constantly believe, that (per concomitantiam) as the Divines term it, or by sequel of all parts each to other, the body of our Saviour is in the Sacrament, as it is in itself: that is, glorious, immortal, and fully replenished with his precious blood. His blood is likewise under the other kind as it now existeth, contained in his veins; his veins in his body, his body conjoined to his soul, his soul and body Hypostatically united to the Son of God: so that Christ by this sequel or Concomitance, is here wholly under both kinds, his whole body, his whole blood, his whole soul, his whole Godhead, his whole manhood. Yea by essential connexion of one with the other, all the persons of the holy Trinity, the Father, Son, and holy Ghost. 29. O most rare and unspeakable mystery, which M. Bell, M. Reynolds, and their unhappy Consorts, either blinded with ignorance, or transported with malice, can Heb. 5. for 11. not conceive! O great and inexplicable speech, which S. Paul thought unfit to unfold to the Hebrews, feeble in faith, and weak in understanding! And indeed, it is too deep a point to explain to the itching ears of our captious Heretics, if the calamity of our times, & importunity of our Adversaries, did not press us thereunto. 30. Besides these cavils, gathered out of Scripture, M. Bills. 4. p. pag. 692. 693. 752. Rey. p. 536. Bilson, and M. Reynolds huddle up certain objections out of the Father's writings; as that S. Gregory Nazianzen calleth our daily Sacrifice: An Image of that on the Cross. S: Chrysostome: A sign, a remembrance of Christ's death. Others say: That Christ is ossered in a Sacrament, in mystery, in memory. Some term it: A spiritual Sacrifice: A Sacrifice of prayer. S. Augustine: A Sacrifice of praise and thanksgiving. But how do these sayings infringe our doctrine? We allow it an Image: yet the truth itself. A sign: yet the thing signed. An image, in respect of the outward forms: the truth in respect of the inward substance. A sign in show: the thing itself indeed. We agree with the Fathers: That Christ is offered in a Sacrament, in mystery etc. in regard of the visible elements and outward representation, as I have already declared, we call the Mass, A spiritual Sacrifice, A Sacrifice, A Sacrifice of Prayer: for that it is made with blessing, and prayer mystical; for that the manner of consecrating this victim is not gross, carnal, and sensibly bloody, as the jewish victimes were, but clean, spiritual, and unbloody. Unbloody in Sacrification, in substance bloody, Aug. con. lit. Petil. l. 2. ca 86 ● Tertul. ad Mar. li. 4. Iren. l. 4: ca 33. & 34. the manner spiritual, the thing corporal. We subscribe to S. Augustine, Tertullian, Irenaeus, and the rest: That it is a Sacrifice of praise and thanksgiving; because hereby God is highly praised, abundant thankes are surrendered unto him. And whatsoever the old Law with many Hosts and offerings, nakedly resembled; by our sole and singular Sacrifice is wholly, honourably, fully accomplished. In which respect we are the true worshippers of God: Who neither in the Temple of jerusalem, nor in the mount Garizim, but in every Coast and Climate of the earth adore the Father of Heaven, according of our Saviour's prophecy, in spirit and truth. He saith in spirit, by reason of the life and spirit of God, which our Host containeth: joan. 4. 23. In truth, because it is indeed the truth itself, the true body of Christ, which the figures of the old Law shadowed and resembled. Or he addeth in spirit, not to debar us from all external Sacrifices, or outward ceremonies (as Caluin misconstrueth the word) but to exclude the gross & corporal victimes of the jews, as S. Chrysostome Caluin in his Com. upon this place. Chrys. and Euthy. upon this place. Amb. de Spi. l. 3. ca 11. Cyr. in Io. l. 2. ca 93. and Euthymius expound this place; In truth, to oppose it against the false and unlawful worship of the Samaritans; which is the interpretation of S. Ambrose, S. Cyril, and Theophilact. 31. And this is sufficient to clear the Fathers, sufficient, if not to stop the mouth of clamous Adversaries, yet to quiet the minds of indifferent Readers, sufficient to acquit our Sacrifice from calumny, ourselves from Idolatry, our Priests from injury, and encroachment upon Christ's incommunicable right, in their immaculate and daily immolation of his body and blood. THE FIFTH CONTROVERSY. WHERE IN The Communion under one kind, is defended, against D. Bilson, D. Fulke, and all other Protestants. CHAP. I. THe late Novellists of our time, not contented to impugn our Sacrament, control our Sacrifice; eagerly also inveigh against our manner of Communion. Amongst whom, a chief Ensign-bearer M. Thomas Bilson, condemneth Bills. 4. Par pag. 684. & 685. of Christian subjection. Fulk in bis answer to the Rhem. Test. in ●. 6.10. sect. 12. it, as mangled, broken, & imperfect. He presumeth to say: That we chase the people from the Cup of their salvation: from the Communion of Christ's blood, and fellowship of his holy spirit. D. Fulke avoucheth: The Chapter of Trent (so he scornfully termeth that Venerable Council) vainly goeth about to prove that one half of the Sacrament is not necessary. But they purposely misconstrue, or ignorantly mistake the truth of our doctrine. For if they knew that under the forms of bread alone, or wine alone, and that in every part and parcel of them the whole body of Christ, and all his precious blood is contained Conc. Triden. se●. 13. cap. 13. (as we with that sacred Council maintain) they must needs believe, that he who enjoyeth the least particle of either kind, receiveth not a mangled or imperfect, but an absolute, complete, entire and perfect Sacrament, the true Author and giver of life, the whole refection of Christ's body and blood. And whereas more than the whole, more than all, none can expect, he that partaketh the least portion is no way defrauded, but abundantly replenished with whatsoever he can desire. Secondly we teach, that not only the entire Sacrament, and total substance thereof, but the whole fruit, grace, and virtue, Conc. Triden. sell. 21, cap 3. joan. 6. 1. Cor. 10. Ira●. l. 4. cont. haer. cap. 34. Hilar. l. 8. de Trinit. Greg. Niss. orat. cate. c. 36. 37. Cyr. lib. 10. & 11. in joan. which proceedeth from both kinds together, is fully also exhibited under one alone. For which cause our Blessed Saviour attributeth the same effect and life of our souls to one, as he doth to both, speaking only of the bread, he saith: This is the Bread descending from heaven, that if any eat of it he may not dye. Again: He that eateth this Bread shall live for ever. 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 confirm in sundry places. 2. Hence it followeth that the Priest receiveth not any more benefit by both kinds then the people by one. For albeit the Chalice by itself be both the well & conduit of grace: yet taken at the same time with the body, it infuseth no more than was enjoyed before: Every particle of a divided Host, every drop of the Chalice is a main Ocean of spiritual blessings: yet many of them by the same moral action successively received, afford no more grace than one alone, because that one instilleth the whole fountain itself which cannot at that time be further increased, or produced a new. In the mystery of the Holy Trinity we believe the same; we believe the understanding of the Son to be alike fruitful & powerful as the understanding of the Father: yet it begetteth not any Image of itself, any word of the mind, because the true and consubstantial Image, the eternal and perfect word of the understanding is already begotten. So in earthly things, where the burning lamp once casteth his clearest beams of light, although it shineth still, it enlighteneth no more. Where the fire hath enkindled all degrees of heat, although it worketh still, it can heat no more. In the Holy Sacraments we find the like. When the Character of Baptism is once imprinted, let the child be baptised again, it cannot be imprinted anew. When the body of Christ is once consecrated under the forms of Bread, let the words be repeated, it cannot be consecrated again. After the same manner in our Communion, when the full and plenteous refection of our soul with the whole Body and blood of Christ is by any parcel of either element perfectly accomplished, let new Hosts be imparted, let another element be applied, as long as the former heavenly repast morally nourisheth and remaineth, we cannot be fed anew, or be more daintily refreshed. Why then (say you) do the Priests communicate under both kinds? I answer; Not to partake more abundantly the virtue of the Sacrament, but more perfectly to represent the Passion of Christ, the inregrity of his Sacrifice, the violent separation of his body & blood, which is most lively signified (as I have already declared) by the several consecration, and separate consumption of distinct and diverse elements. 3. But Christ (saith M. Fulke instituted both kinds: the Apostles ministered the Sacrament in both indifferently to all. Our Saviour (saith M. Bilson) commanded the Chalice to be M. Fulke in c. 6. 10. Bills. 4. par pag. 679. drunk of the people, a● well as of the Priests, when he said: Drink ye all of this. What? Was this spoken to all universally? Was it spoken to jews, Turks, and Infidels? Was it spoken to Infants, to whom the Protestants themselves do not minister the Cup? No. It was spoken only to them that sat down at supper with Christ, to them to whom before he broke and distributed the forms of bread, to them to whom he reached the Chalice; to them, who after song the Hymn, and went into the mount O●iuet with him, to them to whom he said: All you shallbe scandalised in me this night. But these only were the Marc. cap. 14. Apostles of Christ, as the Evangelist witnesseth. Therefore to them alone, and in their persons to all Bishops and Priests their successors it way said: Drink ye all of this. This history of the institution of the Sacrament, S. Paul Math. ●6. v. ●8. 1. Cor. 11 V 23. delivereth to the Corinthians: yet neither commandeth himself all to drink of the Chalice, nor avoucheth any I. Cor. two v. 23. such ordinance or decree to have been enacted by Christ. 4. M. Bilson presseth further: To whom then were these words spoken: Take ye, eat ye? Not to the self same parties to whom it was said: Drink ye? If none may drink but Priests Bills. 4. par pag. ●79. then by the same logic none should eat but Priests. I answer: that by the force of that commandment: Take, eat, the Laity are not tied to taste of the Holy Eucharist (for these words were spoken to the Apostls only) but they are obliged by the institution of this holy Mystery as a Sacrament necessary to salvation. They are obliged by those threatening words of Christ: Unless you eat the flesh of the joan. 6. 〈◊〉 53. Son of Man, and drink his Blood, you shall have no life in you. 5. He doth not here command the manner of eating and drinking, but the substance of the thing. He doth Alexan. 4 par. sum. ●. 53. in I iuxta edit. antiquam. Alex. l. 1. Euchar. c. 41. not say (as our Adversaries would wrest his meaning) unless you eat my flesh under the shape of bread, and drink my blood under the form of wine: But unless you eat my flesh and drink my blood, which may be truly performed under one kind alone. For he that eateth the bread is entirely nourished not only with the flesh, but with the whole substance of Christ his precious blood; as certain monks of whom Alexander de Hales, and Cardinal Allan write, were miraculously instructed by abundance of blood which issued from the signs of bread, And he that drinketh the Chalice is likewise fed with the whole quantity of our Saviour's flesh. And so he that participateth one kind which perfectly containeth the meat Claud in reap. ule. de Eucha. 1. Cor. 3. v. ●. & 9 v. 7 Cyp ser. de coen. Dom. Wald. to 2 de Sacan. rap. 93. Pasch. l. de Cor. Christi Aug. l. 3. q in levit. cap. 57 Chrys. ho. 18. m 2. ad Cor. Bills. 4. par. pag. 632. S. Igna. ep. ad Philad. Amb. l. de mit. mist. cap. 9 Hier. in c. 2. Mala. Cyp. ser. de coen. Dom. Tolls. in c. 6. joan. Exod. 22. v. 15. job. 31. Eze. 13. Psal. 129. 1. Cor. 11. v. 27. & cap. 10. v. 17. and drink of both, may truly be said to eat in regard of the one, and drink in respect of the other. As Claudius' Xainctes proveth by the authority of many Fathers, and excellently gathereth out of S. Paul to the Corinthians, where the same milk is termed drink and meat, which S. Cyprian verifyeth of the food of the holy Eucharist. After the like manner Thomas Waldensis expoundeth Paschasius, when by these words: Drink ye all of this, he willeth all faithful believers, To drink the Blood that is under the outward accidents and show of bread. Which is also the meaning of S. Augustine, S. Chrysostome, and others alleged by M. Bilson, where they say: We are all exhorted to drink the Blood. And: That the cup is ministered to all. Or they speak of the use and practise of the Church in their times, as S. Ignatius, S. Ambrose, and S. Hierome do. Or lastly they speak of the necessity of receiving both kinds at least by some in the Church, but not by all: As S. Cyprian doth when he saith: The l●● prohibiteth the eating of blood: the Gospel commandeth it to be drunk. 6. Otherwise we may aver with the renowned Cardinal Tolet in that passage of S. john: Unless you eat etc. and drink his blood: that the Conjunction (and) is according to the Hebrew phrase, disiunctively taken for (or.) As in Exodus, where the Hebrew text hath: He that striketh his Father, and his Mother, Let him dye: the meaning is, as our vulgar translation interpreteth and readeth: He that striketh his Father (or) his Mother. The like we find in job, Ezechiel, and other places; the like in S. Paul in plain confirmation both of this exposition and doctrine of the Sacrament. For where some read: Whosoever shall eat this bread, and drink the chalice our of Lord unworthily, in the Greek it is (or drink.) And in the immediate chapter before, where the ancient latin copies have: We are one bread and one body, all that partake of one bread, and one Chalice, the Greek only readeth, All that partake of one bread. Because by one kind we receive the true nourishment and perfect substance of both. 7. Thus we easily put off the force of that argument, but how our Adversaries will avoid it I know not. For they interpreting S. john's words of the spiritual eating of Christ's flesh & blood, by faith; I would understand of them, what difference they make between eating, and drinking. For certes, in the sole act of faith, there is no difference: no difference in believing his flesh wounded, from believing his blood shed, in respect of belief: therefore you neither obey the precept, nor fear the commination of Christ: Unless you eat the flesh of the Son of Man and drink his blood, you shall have no life in you. here Christ joan. 6. v. 53. commandeth the real eating, which you renounce; mentioneth the drinking, which you have not: the believing which in that place he neither commandeth nor mentioneth, you embrace, and yet you would be the Ghospellers of Christ. Nevertheless at your importunity, let us leave his words, leave his meaning, and admit your false construction. Then I propose this question, whether he that steadfastly believeth in Christ, the Saviour of the world with one firm assent, without separately thinking of the wounds of his Body, and effufion of his blood; doth truly fulfil according to you the former precept, and enjoy the promised life, or not? Without doubt you must grant he doth, as our Saviour often avoucheth, saying: He that believeth in me hath life everlasting, joan. 6. v. 47. joan 3. v. 16. joan. 11. v. 25. & every one that believeth in the Son of God shall not pèrish etc. Besides, He that believeth in me, although he be dead, shall live. Wherefore as this satisfyeth in the spiritual eating, why should it not also satisfy in the corporal, by one act and under one kind to receive the author himself, and price of our redemption, without receiving him twice, by two several acts of eating, and drinking? Because, you will say, in the corporal, Christ commandeth both: and doth he not so in the spiritual, supposing you spiritually expound his words? Or will you say, that in the spiritual eating of our Redeemer, his death and Passion, and by consequence his body broken, and blood shed, are involved? So say I, that in the corporal teceaving of one kind, both are not only consequently involved, but perfectly contained: and in the sole act of eating, the other of drinking, is virtually employed. Which this very passage joan. 6. v. 57 ensuing apparently convinceth: He that eateth me, the same also shall live by me. For what doth the word (me) comprehend, but the whole person of Christ, his flesh, his blood, his body, his soul, his deity, & whatsoever else belongs unto him? Therefore he that eateth only, eateth him, eateth and drinketh all. 8. But out of the former sayings of S. john, M. Bilson with his confederates pick a new quarrel, that the wicked according to us eat Christ, yet die the death of sinners, therefore our Saviour speaketh not of the corporal, but only of the spiritual eating by faith, by which we perish not, but live for ever. I answer, that the former sentences & many such like are understood conditionally, if he eat worthily, and still persevere in that happy state, he shall live for ever; otherwise if he eat unworthily, he eateth, as the Apostle saith, judgement to himself. joan. 4. v. 13. Marc. 16. v. 16. joel. 2. v. 32. So it is said: He that shall drink of the water that I will give him, shall not thirst for ever: He that believeth, and is baptised shall be saved: Every one that shall invocate the name of the Lord, shallbe saved; to wit, if he invocate and call upon him in faith, and charity as he ought; if he believe aright, and doth not finally lose his faith, nor the grace of Baptism, and water of the holy Ghost once received, as I shall prove hereafter he may. Therefore this argument of theirs maketh no more against the corporal, then spiritual feeding; for as everlasting life is promised to the faithful and pious believer, so to the real and worthy Receiver: and as the one may fall from his worthy dignity, so the other make shipwreck of his lively faith, and eternally perish. Perchance you will object, that this answer suiteth not with the prerogative which our Saviour giveth to the holy Eucharist, above Manna: That joan. 6. v. 49. 50. the Fathers did eat Manna in the desert, and they died, this is the bread that descendeth from heaven, that if any man eat of it, he die not. For whosoever did worthily feed on that dainty Manna, and continued in the same state, never tasted the bitterness of spiritual death: therefore according to this construction, it is not inferior to the blessed Sacrament. I answer first, that such as then lived for ever, enjoyed not the privileges of life, by the virtue and force of Manna; but by their love of God and faith in Christ their true Messiah; and yet they that worthily receive the Eucharist, truly live by the virtue, power, and efficacy of Christ's real presence, the spring of life, and fountain of grace therein contained. 9 Secondly I reply, that Christ doth not only compare the Eucharist with Manna, in respect of the life and death of the soul; but of the body also, after this sort. Manna could not afford to your Father's life of body, much less of soul, during their short passage through the desert. This bread affoardeth life to the soul, much more to the body during the length of all eternity. They that eat Manna died in body, a temporal death: they that eat this bread shall not dye the eternal death, neither of the body nor soul. And herein consisteth as Maldonate commenteth upon this text, the singular grace, & elegancy of our Saviour's comparison, in passing from Maldonat● in hunc loeum. Matt. 8. v. 22. joan. 4. v. 13. one kind of life and death to another: which pleasant digression he often useth, as the same Author discourseth in other places. In S. Matthew: Let the dead bury the dead. The first he calleth dead in soul, the next in body. In S. john: Every one that drinketh of this water, shall thirst again: but he that shall drink of the water, that I will give him, shall not thirst for ever. First he speaketh of the corporal Matt. 26. v. 29. water, and thirst of the body: then of the spiritual water and thirst of the soul. Likewise: I will not drink from hence forth of this fruit of the vine until that day, when I shall drink it with you new, in the kingdom of my Father. here he first mentioneth the natural wine of the grape: then the metaphorical wine of celestial joys. So now he first speaketh of the corporal, then of the spiritual, and everlasting life, which our Blessed Sacrament of his own nature yieldeth to all such as daily receive it (although Manna yielded not as much as the corporal) if they do not after by sin wilfully destroy the quickening grace and lively seed it imparteth unto them. And thus the words are of more emphasy, the comparison more pithy, and the pre-eminence of the Eucharist above Manna more remarkable, then if our Saviour had spoken in both places only of the spiritual. Lastly if our Sectaryes expound S. john of the eating by faith, how uncongruously will they make S. Paul to speak, writing of the same matter, and saying: He that eatech unworthily, which 1. Cor. 11. v. 27. cannot be properly attributed to the believer, because he that believeth not as he ought, doth either falsely or feignedly believe; we cannot with any congruity of speech say that he believeth unworthily; therefore as S. Paul, so likewise S. john ought to be understood, not of the spiritual, but of the corporal eating of Christ's sacred flesh. 10. That which M. Bilson allegeth out of Gelasius, & S. Leo condemning the Communion under one kind, Bills▪ 4. par. pag. 684. & 685. Gelas. can▪ Comperi●us dist. 2. Leo. ser. 4. de quadra. is of no force at all. For they condemn the dry Communion not of the Catholics, but of the Manichees, who teaching that Christ brought into this world, and walked upon earth with a mere empty and fantastical body, devoid of true and natural blood; they in testimony of this error abstained from the blood, & with great sacrilege, as Gel●sius writeth, divided one and the self same mystery: which all Catholics had just cause to reprehend in them, no Protestant any cause to object against us, who neither divide the mystery, nor abstain from the blood, but constantly teach, that by fequele & concomitance, we receive it wholly and entirely; contained in the body, we enjoy the full participation of Christ, Fulke loco ●itato. Bills. 4. par pag. 682. as M. Fulke requireth. 11. At last, both he, and D. Bilson jointly oppose the Practice of the universal Church, which for many ages together▪ ministered the Sacrament under both kinds, even to the Laity. I grant that the Church used it as a thing lawful, not as a Aug. epist 23. add Bonif. Tolet. Con. cap. 11. Tho. 3. p. q. 80. art. 9 ad 3. Cypr. serm. de lapsis. thing prescribed or decreed by God, or universally without exception, in all times and places practised. Which manner of receiving, the Church might after change when her Communicants were so many, as wine sufficient could not be fitly consecrated, nor without eminent peril of shedding, or danger of abusing, be conveniently ministered. It was an usual custom both in the Greek and Latin Church, for many ages to communicate with the Chalice young sucking babes, of which S. Augustine, the x j Toletan Council, and S. Thomas make mention. And S. Cyprian writeth of the consecrated Blood poured into the mouth of an Infant. But as the Church upon just cause abrogated that custom, leaving the children the benefit of neither kind, without any wrong unto them, and Protestants allow hereof; why writ they so bitterly against debarring the people upon as many important reasons from the use of the Chalice? where notwithstanding, the whole fruit and benefit thereof to their comfort remaineth. 12. Besides, in many things you yourselves (who count it in us a crime so damnable) stray from that which Christ practised, in the institution of the Sacrament: for example, Christ communicated only men, you women also: he in a private house, you in a public Temple: he at night, you in the morning: he with * For the jews had no other than unleavened bread at that tyme. Exod. 12. There shall not be found leanened in your houses. Luc. 24. Aug. l. 3. de consen. Euang. c. 25. Chry. hom. 17. oper▪ imperfect. in Matth. Theoph. in eumlocum. Beda in i● loc. Luc. Act. 2. v. 42. & 20. v. 7. unleavened, you with leavened bread; his Communicants received sitting, yours kneeling: his after, yours before meat: may you in these points vary from Christ? and may not we by the ineriable warrant of his Church, altar that which he hath left indifferent unto her? Especially seeing she followeth herein the precedent of Christ, who ministered the Sacrament under one kind only to the two Disciples at Emaus, as S. Augustine, S. Chrysostome, Theophilact, and Venerable Bede avouch: the example of the Apostles, who did often the like: the practice of S. Paul, who at Troi●s, before he fell into danger of Shipwreck, as S. Chrysostome teacheth, performed the same: the prescription of Chry. hom 17. oper. imperf. Tertul. l. 2. ●●v●or. Cypr. serm. de lapsis. Amb. or ●● de obitu Saty●i. Basil ep. ad Caesar. Euse. lib. 6. hist. c. 36. Pauli●us in vita Ambros. Amphilo. in vi. Basil. Fulke in c. 6. 10 sect. 11. Conc. Tol. 2. cap. 11. August. serm. 252. detemp. & Conc. An●ifiod. cap. 3●. & 38. Ambr. in orat. de obitu Satyrifratris sui▪ Basil. ep. ad Caesar▪ am. Patric. Al●uinus l. de Offi. Eccles. c. de Parasceve. Inno. ● ep. 1. cap. 4. Euseb. loc. citato. Fulke ubi supr●. the ancient Church, which ministered to Children only the blood, reserved most commonly the body alone, both in private houses, and in Wildernesses for the Ermites', as Tertullian, S. Cyprian, S. Ambrose, and S. Basil testify; housled the sick often under one kind, after which manner Serapion, S. Ambrose, S. Basill, received their Viaticum lying on their death beds, witness Eusebius, Paulinus, and Amphilochius. 13. M. Fulke laboureth to avoid the authorities of these Fathers by two Sophistical shifts. First by the figure of Synecdoche which taketh the part for the whole: secondly by disgracing the practice S. Tertullian, S. Cyprian, S. Basil, S. Chrysostome, Eusebius and others record, with the note of a superstitious custom. Where, on the one side he overthroweth himself, he contradicteth on the other those learned writers. He overthroweth himself, calling it a superstitious custom, which must consequently savour of some point of Popery, conformable to our ancient prescription, and wholly disagreeable to his new invented doctrine. He contradicteth those learned Fathers, who expressly speak of the sole infusion of the blood into the mouths of young sucking babes, or into the mouths of the sick who could not for dryness receive the body, as it was decreed in the second Toledan Council. Of fine Linen clothes, called Dominica●●a, provided by devout women to in wrap the body, unfit to enfold the blood. Of a sole particle of the body, which S. Ambrose his brother enclosed in a Pix and hanged for safeguard about his neck. Of keeping the body so long in Alexandri● & Egypt those hot Countries, where the wine without corruption could not be reserved, nor carried with safety, nor kept with decency. Of the Custom of the Roman Church, whose Priest upon Good-friday, many years ago, communicated only under one kind, as Alcuinus and Innocentius the first ●elate. Of the moisture which was used for the better swallowing down of the Host, mentioned by Eusebius, altogether needless if the Cup had been exhibited. Where I desire the Reader to register the folly of M. Fulke, who affirmeth the moistened Sacrament, whereof Eusebius speaketh, To be the Cup dropped into the mouth of serapion, whereas it was the body dipped in some profane liquor the easier to swallow down that divine food. But any Common liquor faithfully received is wholly as good as the wine of their Table, & therefore he may well entitle it the Cup of his Communion. 14. Not the Father's only, our Sectaries also: Vrbanus Vrbanus Regius in li. de locis come. 69. Luther ep. ad Bohemo● christus, inquit, hac in re nihil t●quā necessarium praecepit. Melanct. in Centu. ep. th●o. pag. 252. Bucer. in Colloq. Ra●isbon▪ jewel in his Reply. p. 110. & 106. Regius, a Lutheran Doctor confesseth, the Sacramont in one kind to have been ordained in the first Council at Ephesus, about a thousand years before the Synod of Basill or Constance, for extinguishing Nestorious heresy, who held the Body without the Blood in the one, the Blood without the Body in the other kind comprised. Yea M. Luther, the Protestants first Progenitor, and chiefest Patriarch affirmeth: That Christ commanded nothing as necessary touching Communion under one or both kinds. And Melancthon his scholar, and Bucer with him, accounteth it as a matter of indifferency, as many other Protestants do, whom M. jewel in his Reply neither reproveth or gainesayth. And it is strange the Sacramentaries should begin to plead for the necessity of both, who believe their bread and wine to be nothing else but outward tokens to stir up their faith, memory and devotion, which may be fare better excited by the sight and view of the several Hosts which our Priests do offer, then by the participation of the signs their Ministers exhibit. Or if they will needs taste of the Cup, we allow our faithful Communicants whatsoever they for their Sect-mates provide, and the same for which they contend. We minister to our Laity the wine of the Grape, the daintiest Nectar of their Communion Table, & we afford them besides the precious food of Christ's Body and Blood, a Celestial banquet infinitely surpassing their poor, profane, and hungry feast. 15. Go then M. Bilson, go M. Fulke, go you Sectaries, revile and upbraid us as transgressors of Christ's commandment: go you their favoruits, declaim in your Oratories, and cry out in the Pulpits, that we defraud the people of the Cup of their salvation, of the Communion of Christ's Blood; Whereas you are they, who rob them indeed of the sacred Blood and Body also, bereave them of their spiritual life, and of all the heavenly delights and treasures of their soul: yielding bare signs & vain figures, in lieu of the divine verities and real substances our Blessed Saviour bequeathed unto them. And we fenced by Christ, by his Apostles, by the Church, the never-erring Spouse of our Lord, refreshing all with the main fountain of life, perform it in that manner, as is most behooveful for time, for place, for Priests, and People. THE SIXTH CONTROVERSY, CONVINCETH The Necessity of Confession, against D. Sparkes, and D. Fulke. CHAP. 1. I May fitly compare the Sectaries of our time as S. Gregory Nazianzen doth that enemy of God, julian the Apostata, Nazian. orat. 1. in julianum. Sparks in his answer to M. john de Albins pag. 3. 6. 337. Eu. ke in cap. 20. 10. sect. 5. Kemnitius in Censu ad c. 5. Con●il● Trident. to the Camclion. For as he changeth himself into all variety of colours but only white the most true & native colour: so our Reformers admit all manner of Doctrine, and in this present all sorts of Confession, but that which is most important and beneficial for their souls. 1. They allow the Confession of sins to God in general. 2. The Confession of some sins in particular to a learned Minister to receive comfort and direction from him. 3. The Confession of certain enormous crimes publicly made in the sight of the congregation, for their satisfaction and terror of others. 4. The Confession of private injuries to the party offended to be reconciled to him. But the Confession of all particular faults to a lawful Priest to receive pardon, and absolution they utterly disavow. Wherein (to proceed more perspicuously) they chief deny three principal points. First the power in Priests to absolve from sins. Secondly the necessity of sinners to confess. Thirdly the necessity of numbering every particular offence. All which notwithstanding I will clearly deduce out of that sovereign Commission Christ gave to his Apostles, when breathing upon them he said. 2. Receive ye the holy Ghost, whose sins ye forgive they john 20. v. 23. are forgiven: and whose sins ye retain they are retained. For by this passage it is evident, that authority is given to the Priests of God's Church, not only to preach the Gospel, and denounce retention to the impenitent, remission to the Sparkes P. 323. Fulke. in c. 20. joan. sect. 4. & 5 Math 28 Mar. 16. joan. 20. penitent believer, as D. Sparkes, D. Fulke with their adherents perfidiously wrest the words: but absolute power is granted unto them, as the Vicars and Vicegerents of Christ, truly to remit and pardon sins. 1. Because commission to preach was given before in S. Matthew & S. Mark. 2. That was extended to all, Teach all nations: this is restrained to some alone, who submit their faults to the keys and censure of the Church, Whose sins ye remit etc. 3. Forgiveness of sins in heaven is not always annexed to the Preachers exhortation, it is to the absolution of the Priest, if no obstacle hinder it in the party absolved. 4. The Preachers voice declareth on earth what God hath already performed in heaven: but here quite contrary God ratifieth in heaven what the Priest by his mynisteriall power pronounceth upon earth. The judgement Hila. Can 26. in. Mat. Chr●. hom. 5. de verbis Isa. Vidi Dominum. or sentence on earth (saith S. Hilary) goeth before that which is given in heaven. Heaven (saith S. Chrysostome borroweth principal authority of judging from the Earth. So as it cannot be the mere vocation to preach, but some other extraordinary and singular jurisdiction which our Saviour here bequeathed to his Apostles. 3. A jurisdiction signified before by the power of keys, which are chief given to magistrates and rulers of Cities, not to betoken things already locked or unlocked, but to open and shut as occasion requireth. A jurisdiction for the due exercise whereof, the Sacrament (so a Aug. l. 2. cont. Parm. c. 13. Greg. l. 4. Com. in l. Regum c. 5. Calu. l. 4. Instit. c. 19 ) S. Augustine and others term it) of Ordination was instituted, ( b Chrys. hom. 85. in joan. Greg. Niss. ora. de lap. Isa. 44. v. 12. Cyr. lib. 12. c. 56. in 10. Atha ser. in illaverba Profecti in pagum. Higher ep. ad Hedibi. Bafil. quaest brevib. inter 288. Leo ep. 91▪ ad Th●o●. Pacian ep. 1. ad Sym. pro. Ambr. de poenic. l. x. c. 2. & 7. Chris l. 3. de Sacer. ) Spiritual grace infused, the Holy Ghost purposely imparted, and imparted after a special manner of insufflation or breathing on them, to denote that the breath of his Priests pronouncing the words of absolution should disperse and dissolve the mists of sin, according to that of the Prophet Esay: I have dissolved like a cloud thy sins. This ceremony than was used to declare the effect of extinguishing sin: the Holy Ghost was given to manifest the cause by whom it is abolished. For as S. Cyril saith: It is neither absurd nor yet inconvenient that they forgive sins, who have the Holy Ghost. For when they pardon or retain sins, the Holy Ghost pardoneth or retaineth sins by them, and that they do two ways, by Baptism first, afterwards by Penance. 4. Lastly that this rare prerogative granted to Priests was not only by the mystery of the word to declare, but by the authority of the keys to forgive sins, many other of the Fathers directly teach; S. Athanasius terming it: Power given by our Saviour to Paiests to lose sins. S. Hierome, S. Basil, S. Leo, Pacianus have the like. S. Ambrose expressly proveth this authority in Priests of remitting sins against the novatians, cven over them to whom they denied the ministry of absolution, albeit they granted the benefit of preaching. S. Chrysostome extolling the dignity of Priests above Kings, and Angels, amplifyeth the same after his fashion with this golden stream of words: They that inhabit the earth and converse thereon, to them commission is given to dispense those things that are in heaven. To them that power is given, which Almighty God would not communicate either to Angel or Archangel. For to ●hem it is not said, whatsoever ye shall bind in earth, shallbe bound in heaven etc. Earthly Princes indeed have also authority to bind, but the bodies only: but that * Sacerdotum vinculum ipsam: e●i im animam contingit, atque ad caelos usque pervadit etc. binding of Priests which I treat of, toucheth the very soul itself, and reacheth even to the Heavens. In so much as whatsoever the Priests perform beneath, the very same Almighty God doth above: and the sentence * Seruorun sententiam Dominus confirmat. of the servant our Lord doth confirm. And what is this truly elso, but that the power of heavenly things is granted by God unto them. Whose sins soever (saith he) ye shall retain they are retained. What power I beseech you can be greater than this? The Father gave all power to the Son: but I see the same power, delivered altogether by the Son unto them. Wherefore as Christ had a special power of pardoning sins distinct from his power of preaching: so had the Apostles, to whom he gave all power committed unto him, as S. Chrysostome avoucheth, and our Saviour himself witnesseth, when before he imparted this authority, he mentioneth his own commission joan. 20. v. 22. saying: As my Father sent me, I also send you. 5. The power of Priests to remit sins being thus established: it remaineth I declare, how Confession to a Priest, the second point which our Adversaries deny, is herein employed. M. Fulke saith: Neither doth it follow of M. Fulke in c. 20. Io. sect. 5. any necessity, that men are bound to submit themselves to the judgement of Priests, if they have authority to forgive sins. But S. Augustine more ancient, more holy, more learned than he, is of a contrary mind: Let no man deceive himself, and say: I do penance secretly, I do it in the sight of God: God who Aug. 50. bom. bom. 49. pardoneth me, knoweth I do it in my hart. Then without cause was it said: Those things which you lose on earth shallbe loosed in heaven. Then without cause were the keys given to the Church of God. Do we frustrate the Gospel? Do we evacuate the word of Matth. 18. v. 18. etc. 26. v. 19 Christ? As though all these things were in vain, if by God alone without the help and ministry of the Priest our sins could be remitted. For as the Commandment our Saviour gave to his Apostles to baptise, saying: Go teach all Nations, baptising them &c. had been wholly in vain, if all men were not bound to receive the Sacrament Matth. 28. ●. 19 of Baptism, if any entrance to Christianity, any badge or cognizance of a Christian could be obtained without this laver and regeneration of water, and the holy Ghost. Again, as the authority he gave them to preach were to little purpose, if men not sufficiently instructed Marc. 16. v. 15. were not obliged thereby to give ear to his word: so idle and in vain were the commission he granted to his Apostles, to retain and forgive sins, if all who offended after Baptism be not tied to submit and make known their offences unto them, which for two several reasons they are bound to do. 6. The first is mentioned by Boetius, If thou desire the Boetius de Consola. l. 1. prosa. 4. help of thy Physician, it is requisite thou discover thy disease. But as many as are swollen with the imposthume of sin, aught to seek remedy for the recovery of their souls. Therefore it is necessary they lay open their sores to the spiritual Physicians appointed for their cure. The second reason is, because Priests are made, by the virtue of this Commission not only Physicians, but spiritual judges also, to understand the quality and heinousness of our crimes, to know what medicinable penance they should apply, to discern what sins are to be remitted, and Arist. 8. Polit. what retained. Now seeing Aristotle teacheth, and natural reason approveth it to be true: That it is impossible for them to judge discreetly, who have no knowledge of the case: all that are entangled with the snares of sin must give notice of them to the Priest's tribunal, whom God hath placed in iudgment-seat, to pronounce in his person sentence of absolution. 7. And lest any should gainsay, with Caluin, this Nazi. ora. ad Cives timore perculsos. Hier. epad Helio. Aug. l. 20. de ciu. Dei cap. 9 Apoc. 20. judicial power granted to Priests; besides the words of Christ, which clearly convince it, the authority of the Fathers maketh it undeniable. S. Greg. Nazianzen averreth: That the law of Christ hath subjected Princes to his Throne and Empire. S. Hierome saith: That Priests having the keys of the kingdom of heaven, judge as it were before the day of judgement. S. Augustine upon these words of the Apocalips: I saw seats, and those that sat upon them, and judgement was given unto them, writeth thus: This may not be thought to be spoken of the last judgement: but by the seats are meant the Rulers thrones of the Church, and the Persons themselves by whom they are governed. And for the judgement given them it cannot be better explained then in these words: Whatsoever ye bind on earth shallbe bound in heaven; and whatsoever ye lose on earth, shallbe loosed in Heaven. 8. Hence we infer the exact enumeration of all Sparks p. 329. 330. 331. grievous crimes, the third point M. Sparkes impugneth. For as they that have many strifes in law to be determined by the examination and sentence of the judge, aught to unfold them all in particular to receive his judgement and verdict of them: so they that are burdened with sundry faults, which be offences and injuries committed against God, if they will come to an atonement with him, they must make them all known to such as are ordained to reconcile them to his favour, to such as participate (to use S. Gregoryes words) the principality of Divine judgement, Greg. ho. 26. in Emang. who in place of God may detain sins to some, release them to others. When a soldier hath received many wounds in war, it is not enough to tell his Surgeon or Physician in general manner that he is wounded, but he must show Aug. serm. 66. de tem. the several wounds and dangers of them, or else no wise Surgeon will venture to apply his plasters, or undertake to cure them: even so it is not sufficient for such as are wounded in Soul with diverse deadly sins, to complain in general that they are grievous sinners, but they must particularly specify the number, quality and heinousness of every mortal crime, that their spiritual Physician may thereby discern what wholesome salve, whatsatisfactory penance, what good counsel and advice he should minister unto them. And therefore S. Gregory Nyssen saith: That as in corporal infirmities there are sundry kinds of Nyss epist. ad Episco. Mytil. S. Tho. in Supplem. ad 3. p. q. ●. art. 2. medicines according to the diversity of diseases: so whereas in the disease of the soul, there is great variety of affections, sundry sorts of medicinable cures ought to be adhibited. The reason hereof S. Thomas allegeth, because one disease is more dangerous by the contagion of another, and that medicine which is wholesome to that, may be noyson to this kind of infirmity. So that by the approved doctrine of both these learned writers every penitent aught to make a particular rehearsal of all heinous faults, even of such as be secret and hidden. To which the same S. Gregory vehemently Nyss. orat. in mulieren peccatrie. Audacter inquit ostende illi quaesunt recondita animi arcana, tamquam oeculta vulnera medico retege. Hier. super. Mat. cap. 16. exhorteth in another place, that thereby the Priest may be perfectly acquainted with the whole state of their souls, & understand the manifold varieties of their spiritual diseases. For as S. Hierome saith: Then the Bishop or Priest knoweth who is to be bound, and who is to be loosed, when he heareth the variety of sins. 9 And this manner of confessing all particular offences is that which Christ commanded, which the figures of the old Testament betokned, which the Apostles mentioned, & which in all succeeding ages hath been devoutly observed in the Church of God. Touching Christ's commandment I have already showed that it is impossible for Priests to pronounce judicial sentence, impossible to apply sovereign medicines, impossible to know what they should lose, what retain, and consequently this Commission bootless, unless the Penitent were bound distinctly to name his sins unto him. Concerning the figures, I let pass the confession God exacted of Adam, of Eve, of Cain, by which Tertullian, S. Ambrose and others confirm Gen. 3. & 4. Tertul. l. 2. ad Mar. Amb. l. de para. c. 14 & l 2. de Cain & Abel c. 9 Chrys. l. 3. de sacer. Numb. 9 v. 5. Lenit. 5. v. 5. our doctrine. I come to the levitical Priests who being ordained by God to judge of corporal Lepers, all such as were infected with this disease were tied to present themselves unto them, to acquaint them with their infirmities, and according to their judgement to be admitted or expelled the Tents. Whereupon S. Chrysostome useth these words: The jewish Priests had leave to judge or try such as were purged from corporal leprosy: but to our Priests it is granted not to try the purged, but all together to purge, not the leprosy of the body, but the infection of the soul. The second figure is that confession which God commanded in the 5. Chapter of Numbers, and 5. of Leviticus, where the circumstance of the text and Hebrew phrase most clearly demonstrate an express and distinct manner of Confession, as Petrus Galatinus learnedly proveth by the refragable testimonies of many ancient Rabbins. But if the Hithuaddu Gala. l. 10 cap. 3. figure required a particular confession, how much more the thing figured by it. 10. Of which the Apostles likewise mention. S. Luke, Many of these that believed came confessing and declaring their Act. 19 V 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Meschthahhin. Sachel cuthebin. deeds. Or as the Greek, Hebrew, or Syriac word importeth, Numbering their sins. And it followeth, that S. Paul to whom this Confession was made, caused them that had employed their time in the study of curious matters, to burn their books, which he could not have done, unless they distinctly specified their faults unto him. S. Paul himself saith: God hath given us the ministry of reconciliation etc. Which is not only meant of the office of reconcilement 2. Cor. 5. V 18. by public preaching the word: but by ministering also of the Sacrament, as Caluin is pleased to allow, acknowledging these words to be spoken of the Calu. l. 4. Instit. c. 1. ●. 22. jac. 5. Orig. hom. 2. in levit. Beds m hunc loc. Conc. Laodic. Can. 2. Sexta Syn. Can. 102. Basil. in Regulis brevior. inter 288. Leo ep. 91. ad Theod. & ep. 80. ad Episc. Campan. Pausimus in Vita S. Ambros. power and use of keys. S. james exhorteth: Confess your sins one to another: which Origen, and Venerable Bede directly expound of Sacramental Confession to a lawful Priest. Bede saith: The uncleanness of the greater leprosy let us according to the law open to the Priests: and at his pleasure in what manner, in what time he shall command, let us be careful to be purified. 11. The continual practice of the Catholic Church ever after approved the same, long before the time of Innocentius the third. For of the custom of the Greek Church, not only the Council of Laodicea, and the sixth Synod, but S. Basil also testifieth, who lived many hundred years before him: It is necessary to confess sins unto them to whom the dispensation of the mysteries of God is committed. The usage of the Latin Church S. Leo describeth in his Epistle to Theodorus, and in his Epistle to the Bishop of Campania where he mentioneth secret confession to Priests, to be the institution of Christ. And Paulinus writeth of S. Ambrose: That he wept so bitterly hearing secret confession, as he wrong tears from the Penitent. The practice of the Church of France and Germany is witnessed by the Counsels assembled at Turin, at Paris, at Rheims, at Worms, and at Mogun●ia, Council Tu. 10. 3. c. 22. Concilium ●●hem can. 12. & 16. Concil. Paris. c. 32. & 46. Worms. cap. 25. Mogun. cap. 16. Aug. ep 180 Victor l. 2● de ●ersecutione Vanda. Orig. hō● 17. in Luc. & hom. 32 in levit. Cyp. ser. 5. de Laps. Atha. in illa Verba Profecti in pagum. Chrysost. bom. 33. in 10. & l. 2. & 3. de Sacerdo. Lactantius de vera sapien. lib. 4. prope finem. Hier. in c. Isa. & l. 2 ep. 18. ad Demetriadem. Pacian. ep. ● ad Symp. Tertul. de Paniten. cap. 7. jero. ep. ad Marcel. 10. Damas' de haeres. c. 80. Guido de haeres. Mat. Paris in Henric. 3. Hayn●o in Psal. 31. Bern. in medita. c. 9 Damia. ep. 1. Sparkes p. 322. & p. 329. Hugode de S. Vict. l. 2. part. 14. cap. 1. where the same manner of Confession is generally defined. The doctrine & usage of the Church of Africa S. Augustine Bishop of Hippo shall declare saying: It is a pitiful case when by the absence of God's Priests men depart this life, either not baptised, or not absolved from their sins. Which the very people of that Country understood, when they lamented the banishment of their Priests by the Arian Heretics, as Victor reporteth in this manner: Who shall baptise these Infants? Who shall minister penance unto us, and lose us from the bands of sins? 12. It would be too tedious to set down the words of Origen, S. Cyprian, S. Athanasius, S. Chrysostome, Lactantius, & S. Hierome. For Lactantius assigneth Confession and penance a note of the true Church. S. Hierome termeth it: The second table after shipwreck. Pacianus and Tertullian do the like, who lived notwithstanding many years before Innocentius the third. So did the Montanists, whom S. Hierome: the Messalians, whom S. john Damascen: the lacobites, whom Guido and Matthoeus Parisiensis record to have been condemned, they in former ages, these in the year of our Lord 600. for affirming: That we are to confess our sins to God only, and that Confession of sins to a Priest is not needful. So did Haymo, so did S. Bernard, Petrus Damianus, Hugo de Sancto Victore, who eftsoons inculcate the necessity of Confession to the Priests of God's Church. In so much as D. Sparks shown small sparks of grace, when he affirmed our Confession first imposed as necessary in the Lateran Council by Innocentius 3. about the year of our Lord 1115. No sparks of fidelity in citing Scotus and Antoninus as witnesses hereof, who witness it not, but witness the contrary. For they both teach with us that the general Council of Lateran determined the circumstance of time when Confession should be made, and grant withal, that the substance it Sozom. l. 7. c. 16. Sparkes p. 330. &. 331. Chrysoft. ho●● 4. de Lazar. & hom. 3●. in ca 12. ad Haeb. & in Psal. ●0. Cassi●. Costa. 20. eap. 8. Aug. l. 10. Confess. c. 3. self and manner of Canfession was ordained by God. 13. In like sort he wrongfully abuseth Necturius Patriarch of Constantinople, avouching him to have abrogated secret Confession: whereas it appeareth out of Socrates and Nicephorus, that Nactarim only disannulled public Confession to a public and determinate Priest, by reason of great scandal that thereon ensued, & left every one, iudicio conscientiasu●: To the judgement of his own conscience, as Sozomenus saith, to make choice of a secret Confessor. Against which public Confession S. Chrysostome also his successor wrote, when he said, as Sparkes allegeth: Take heed thou tell not thy sins to man, lest he 〈…〉 thee with them: neither confess them to thy fellow-seruans, that he may publish them etc. In which sense Cassianus is likewise to be interpreted. S. Augustine, whom our Adversaries also object saying: What have I to do with men that they hear my Confession etc. speaketh only of the discovery of sins committed before baptism, which he himself voluntarily made, not to give notice of them to men, but to give praise and honour to God, who so mercifully pardoned him. 14. Their last and chiefest objection is: That men Fulke in cap. 9 Mitth. sect. 5. 6. 8. Cyril. l. 12. c. 50. in 10. cannot forgive sins: and that it is a proper prerogative due to God, that none can be remitted but only by him. I answer first with S. Cyrill: It is no inconvenience for them to forgive sins, who have the holy Ghost. Men of themselves cannot pardon sins, but by the power of the holy Ghost who is given them to this end they may. Secondly I answer with S. Ambrose refuting the same objection made by the Novatians: Amb. lib. 1. de P●●i●●●. c. 7. By the Sacrament of Baptism Priests forgive sins, why may they not do it as well by the Sacrament of Penance? May God attribute to the dead element of water, power and force to cleanse us from sins, and can he not impart the same to a man endued with reason, to his Priest, substitute, and vicegerent upon earth? Thirdly I answer with our Saviour Christ, even as Almighty God hath given power to men to work miracles, to raise the dead, cure the blind, lame etc. so he may also give authority to remit Math. 9 v. 2. Mar. 2. 5. Fulke in c. 9 Math, sect 7. & 8. in cap. 2. Mar. sect. 2. & 3. Matth. 9 V6. Mar. 2. V 10. and pardon sins. Which argument he himself used. For when he said to the sick man whom he cured of the palsy: Son thy sins are forgiven thee, the Scribes murmured against him, as Fulke and other Protestants do now against us, saying: who can forgive sins but only God? And our Saviour argued and rebuked them in this manner: That ye may know the Son of man hath power upon earth to forgive sins, I say unto thee, Arise, take up thy couch, and go into thyhouse. Where by the gift of working miracles he demonstrateth unto the jews, that not only as God, but also as man he had power given him to pardon sins. Which illation presseth in like sort the Sectaries of our S. Cyrill. 12. c. ●6. in 10. Amb. Pacia. & Aug. locis citatis age. For as it pleased God to communicate unto men, to S. Peter, and S. Paul, and others that rare prerogative of working miracles proper to himself: so he might also bequeath unto them this divine commission of forgiving sins, as I have already declared he did, out of the words of Christ, and sundry other texts of Scripture, out of S. Cyril, S. Ambrose, Pacianus, S. Augustine, and the whole Senate of Fathers. Yea this doctrine was so generally received Sorcrat. l. hist. tripar● c. 23. in the time of Constantine the great, that when Acesius the Novatian delivered in his presence how such as fell in time of persecution should be invited to repentance, Sarcer. in loc come. de cons●s 289. Lobec. in disput. Theol pag. 295. sect. 4. Melanct. l. l. ep. p. 234 Harmony of Conf. p. 250, 357. & 358. yet might not expect absolution from the Priest, but from God himself, who only had power to lose the chains of such grievous Apostasy; the Emperor deemed it so strange a Paradox, as he answered unto him: Then raise thou a ladder (O Acesius) and climb if thou canst alone into heaven. 15. In sine, sundry of our Adversaries mouded no doubt by some secret force of truth, either join herein with us or adjudge the Fathers on our side. Sarcerius a learned Protestant saith: It is false that Confession made to God abolisheth private Confession. The same private Confession is earnestly defended by Lobecius, by Melancthon, by the Confessions of Saxony and Bohemia in their Harmony of Confessions. Osiander and the Cencurists avouch that Gregory grossly Osiand. in epit. histo. Eccles. Centur. 6. p. 183. Magdeb. Centur 6. Simondes upon the Revelations p. 57 Fulke in c. 20. loan. sect. 3. erred concerning Penance and Confession. Simondes' affirmeth: Leo the first brought in auricular Confession. M. Fulke saith: That Ambrose heard secret Confessions & kept them secret, we give credit to Paulinus. And it is a world to read the variety of cozening sleights he there useth to avoid the pressure of this and many other authorityes of Tertullian, S. Cyprian, S. Cyrill, S. Basil, S. Hierome, S. Augustine, Victor, and S. Leo. For notwithstanding they all writ most plain in behalf of our Confession: yet he cavilleth with some: That they speak not of the necessity thereof. With others: That they speak not of the necessity of private, but of public Confession. Or, if of private, not to obcame remission of sins. Or, not by the Sacrament of Reconciliation. Or, not of Confession to be made to a Priest. Or if they name Priests (as he granteth Leo doth, and secret Confession too) yet he saith not (quoth he) that Confession to the Priests of all sins is always necessary. 16. Behold the silly steights which falsehood enforceth her followers unto, that they may find at length some holes to escape. For we grant, that neither venial Luther l. de Captiu. Babylon. Melanctb. in Apolog. Conf. Augustanae c. de num. & usu Sacr. Calu l. 3. c. 46. 7. Calau. in his answer to the ep of Card. P●ron. f. 16. sins at any time, nor mortal at all hours and seasons, or in all places are necessary to be confessed. As when without public notice, or notable prejudice to our neighbour they cannot be uttered. But we contend that Confession of grievous and deadly sins was instituted by Christ, in due time, and place to be observed, which besides the Fathers and Scriptures, the chief promoters of Protestancy seem to confirm. Luther alloweth Penance for a Sacrament. And Melancthon calleth Absolution the Sacrament of Penance in such proper sense as he saith: It was instituted by God's commandment with the promise of grac● thereunto annexed: To say nothing of Caluin, who granteth the use hereof to have been very ancient; nothing of King james, of whom Casaubon testifieth, his Majesty grants that the Fathers who did first ordain auricular Confession, had their reasons why they thought, that such manner of Confession, would further easier attaining to salvation: Nothing of the Centurists who writ: It appeareth out of the works of Tertullian, and Centur. 3. col. 227. Confessionem magnoper● urget Tertul lianus lib. de poenit. & vsitat●s fuisse privatam confessionem, qua delicta & cogitata quoque prau● confesst sunt, ex aliquot Cyp. locis apparet, ut exs●ron. 5. de lapsi. & l. 3. ep. 14. & 16. ubi disertè ait: in minoribus etiam peccatis etc. necesse esse ad exomologesin venire. Deuter. 32. v. 31. Exod 8. v. 19 Cyprian, that private Confession was used of deeds, thoughts, and lesser sins, that Satisfaction was enjoined etc. and the penitents were absolved, with the ceremony of imposing hands. 17. Thus thou seest (Gentle Reader) according to the prediction of the Prophet Moses, in all Controversyes our enemies are judges in our behalf. Thou seest how strange our Adversaries pretences against Priest's absolution have seemed to antiquity: thou hast heard both Fathers and Counsels maintain our Confession: thou hast heard all Christian people embrace and practise it. And can it sink into the mind of any judicious man, a thing so hard and difficult, so cumbersome unto sinners and repugnant to nature, could be so universally received by Greeks, Latins, Kings, Emperors, Princes and Subjects, unless it had been instituted and ordained by God? 18. But if thou couldst pass a little further and discover the manifold fruits and singular commodities, which plentifully flow from the observation thereof, thou shouldest be forced to cry out with the Magicians of Pharaoh: Digitus Deiest hic: The finger of God is here. Thou shouldst behold a sinner before he repair to his Ghostly Father sorrowful, pensive, vexed and grieved with the cumbersome load of sin: and yet so soon as he hath received the benefit of absolution, depart so cheerful, so full of in ward comfort, as if some heavenly joy dilated his hart. Thou shouldest behold another, who reviled and injured his Neighbour, come from the Sacrament of Confession, go reconcile himself unto him, and crave pardon for the wrong he offered. Thou shouldst behold by this means him that rob, restore the goods he embezeled away: him that cozened leave his cheating: thou shouldest see the proud man humbled, the dissolute reclaimed, the lascivious become chaste; a thousand such Psal. 76. v. 11. alterations thou shouldst be wray in the hearts of sinners, of which thou must needs pronounce: This is the mutation of the right hand of God: whose justice, goodness, & mercy, could no way be more manifestly showed then by this humble Confession. 19 His justice chief ●●●●eth in making the guilty sinner both plaintiff, witness, and accuser of himself, making him, who by sin rebelled against God his Lord Bern tract de instabili cordis buma. c. 6. and master, by sorrowful repentance humble his hart to his fellow-servant, which S. Bernard pithily denoteth saying: It is convenient that be, who by contumacy sinned against God, should by Pennance become suppliant to the Priests his Ministers: and that the man, who to preserve his grace needed no Mediator, should for the recovery of it once lost, implore of necessity the mediation of man. God's mercy like wise and goodness are here apparent, in that he wresteth not from us after the fashion of earthly judges, this secret accusation as a testimony to punish, but as an acquittance to pardon us; and therefore S. Angustine most excellently writeth: To this end he exacteth Confession to free and release the humble: to Aug in Psal. 66. this end he condemneth the sinner not confessing, to chastise the proud. 20. What shall I say of infinite other benefits, which the discreet Confessor and humble Penitent gleaneth from hence? The wife and prudent Confessor sailing in this sea of Conscience, discovereth the wonderful Psal. 106. vers. 230 works of God, as the Prophet saith; In aquis multis: In the Psal. 106. vers. 23. ebb and sloate of sundry waters. In the calms of prosperity and storms of adversity; in the admirable change and alterations of minds. And in respect of his ghostly children, where could he have fit means to know their diseases, then when they open and disclose them unto him? Where could he more fruitfully correct and rebuke their faults, than when they repent and plead guilty of Greg. ho. 26. in Euang. quae est de Octa. Pascha. them? From whence could the Penitent receive better advice and sweerer comfort, then from them whom God electeth, the Church consecrateth, the holy Ghost instructeth to be the spiritual Surgeons, heavenly Physicians, & as S. Gregory calleth them: judges of our souls. 21. I can not stand to dilate upon the general commodities which by this wholesome discipline redoundeth to the whole Commonwealth. Many public abuses, which neither by severity of Laws, nor vigilancy of Magistrates can be hindered, are often redressed by help of Confession. In this Court of Conscience many unlawful bargains are dissolved, many wrongs satisfied, wicked designments stopped, good purposes furthered, much virtue advanced, much vice suppressed. Which the famous City of Norinberge in Germany after the abolishing of this holy Sacrament, to her grief acknowledged, & Dominicus Sotus l. 4. sent. dist. 18. q. 1. art. 1. sent an Embassage (as Dominicus Sotus recordeth) to Charles the fifth, to have auricular Confossion by his Imperial decree restored again: Because they saw by experience their Commonwealth swarm with sundry vices against justice and other virtues, which were unknown unto them before. O England, England! Happy wert thou, if God would give thee like grace to discern what an inundation of sin overwhelmeth thy Land for want of this law! Happy, if not forced by Prince's Statutes, but moved by God's Commandment, thou wouldst return again to the discipline of Confession, which is, as thou seest, the Hedge of virtue, the Bridle of iniquity, the Key of justice, and Lock of good life. THE SEAVENTH CONTROVERSY, Establisheth Satisfaction, against D. Field and D. Fulke. CHAP. 1. IT sufficeth not, we disburden our hearts by true Confession to a lawful Priest, of which I spoke in the precedent Chapter: but to return into the favour of God by the benefit of Absolution, Contrition also and Satisfaction are necessary. Contrition, whereby we utterly detest the offence committed in forsaking God our chief and sovereign good; Satisfaction whereby we seek to recompense the wrong we offered in placing our last end and final delight in the love of that we preferred before him. For first it is a general principle amongst all the learned, that two things are included in the enormity of mortal sin: a disloyal Scotus in 4 sent. dist. 46. guaest, 4. aversion from God's unchangeable goodness, and an inordinate conversion to his transitory creatures: to which a double punishment correspondently belongeth; to the aversion that which is called poena damni, the pain or penalty of damage or losle of our chiefest good: to the conversion paena sensus: the pain or punishment of sense. By the Tho. 1. 2. q. 76. & 87. Gab●●●l. Vasquez ibidem disput. 139. & 140. former every sinner incurreth disgrace of God, is banished for ever from the sight of his countenance, and hath his soul infected with the ugly spot of sin, which the Schoolmen term Malum culpae, The evil or desormity of the fault. By the second he is liable to punishment and made guilty of the perpetual pains of Hell. 2. Secondly all * Greg. de Valen. disput. 7. q. 14. puncto 1. de Satisfact. S. Thomas 1. 1. q. 87. arti●ulo 6. & alij communiter in eum locum. Apoc. 18. for 7. Field in ap. pen. 1. par. pag 66. Field ubi supra & l. 3. of the Church cap. 16. and in append. part. 1. pag. 42. 43. Field ibidem pag. 43. Catholic Divines accord, that a deadly sin being pardoned after Baptism, the whole guiltness of the fault is taken away, in regard of the contagion it included and privation of God's grace. But the guiltiness and desert of punishment, albeit it be utterly released in respect of the eternal duration: yet oftentimes some temporal chastisement remaineth to be suffered, greater or lesser according to the measure of unlawful delights taken in sin, which the Holy Ghost enacted in the Apocalyps: As much as she hath glorified herself in delicacies: so much torment & mourning heap upon her. These be the immoveable grounds of true Theology. 3. Our Sectaries herein descent from us chief in this later point, affirming no punishment to remain, where the fault is remitted. For saith M. Field, Where grace is so perfect that it expelleth sinfulness, there it must work aperfect reconciliation to God, with which the guilt of punishment cannot stand. Again: Charity (saith he) in such perfection as is able to purge out all impurity of sin, implieth dislike of that which in sinning was ill affected, and sorrow for the same, equtualent to the pleasure and delight taken in sinning; and consequently doth satisfy God in suchsort as that no punishment shall come upon him that so sorroweth. Thirdly, Christ (quoth he) suffered all that the justice of God requireth, not only for the stain, but also for the punishment due to sin either before or after Baptism to be committed; therefore whensoever we are wholly purged by the infusion of Christ's sanctifying grace from the deformity of all faults, we are in like manner by the imputation of Christ's satisfactory works fully discharged from all touch of punishment. And the contrary he dubbeth, An heresy of the Papists. And M. Fulke accounteth it Horrible blasphemy against the effect of Christ's Passion. Fulke in c. 8. ad Rom. sect. 4. & in ca 2. 2. ad Cor. sect. 2. Mat. 26. joan. ●0. Act. 24. v. 14. 4. But of such blasphemy the Son of God was appeached by the Scribes and pharisees. And of such heresy Tertullus the Orator of the jews accused S. Paul. Therefore we confess with him: that according to the way which you call heresy, we do so serve the Father our God, believing all things that are written in the law, and the Prophets. Where it is often recorded that the Divine Majesty hath justly inflicted upon some, the fine of punishment after the whole debt of sin hath been discharged. God pardoned at the intercession of Moses the crime of Idolatry the jews committed in adoring the golden Calf, notwithstanding he said: I will visit this their sin in the day of revenge. God pardoned the sister of Moses, and received her into his favour; Exod. 32. v. 34. he punished her notwithstanding with seven days leprosy. God pardoned King Davict his murder & adultery, and pronounced absolution by the mouth of his Prophet Nathan: Our Lord hath forgiven thy sin; nevertheless Num. 12. v. 15. he imposed this penance and satisfaction: But the Son which is borne of thee shalt dye. God pardoned Adam our first Progenitor, as appeareth in the book of Wisdom: 2. Reg. ●2. v. 13. & 14. albeit after reconciliation he was not exempted from that heavy curse: Because thou hast given ear to the voice of thy wife, accursed be the earth in thy work. Moreover the Apostle reporteth Sap. 10. Vers. 2. Gen. 3. Vers. 27. 1. Cor. 11. Vers. 30. Aug. tract 114. in Io. Droductior est poena quàm culpa ne parus putaretur culp● etc. of certain punished with death and grievous diseases for their unworthy receiving, although some of them (as we may piously suppose) were reconciled to God before their departure. 5. And not to be over long in particular examples, all mankind feeleth the bitter scourge and calamity of sin, as hunger, cold, wants, sicknesses, and death, the just imposed penalties of our forefather's transgression. Notwithstanding many have had the guiltiness thereof cleansed before by the Sacrament of Baptism. Therefore S. Augustine most notably saith: The punishment is more prolonged than the fault: lest the fault might be little accounted of, if the punishment ended with it. S. Irenaeus writing of the pressures inflicted upon Adam, Eve, and their posterity affirmeth: Irand. 3▪ cap. 35. They were thus chastised, that neither accursed they might wholly perish, & be abandoned of God; nor without correction might persevere contemning God. 6. With these might be numbered diverse others, who Aug tract 50. homil. ho. 50 Cyp. serm. de opere & eleemosyn. & l. 1. ep. 3. Hier. ep. ad Eustochium de obitu Paulae. Amb. l. ad virg. laps. cap. 8. Orig. hom. 15. in levit. Tertul. l. de Poeniten. Lact. de verasapionca. 17. & li. 6. de vero cultis cap. 13. Bafil. in Psa. 29. exponens vers. il●●●●. Conuertisti planctum meum etc. Greg Naz. orat. de Pauperum amore. Pacianus in paraenesi ad Poenit. teach that the punishment remaining after sin remitted by tears, almesdeeds, and other works of Penance may be mitigated and released. Of which mind S. Augustine is in his treatise of 50. Homilies. And S. Cyprian saith: Sins and stains contracted after baptism may by almesdeeds be washed away. And in another place: Our offences, by satisfaction may be redeemed. S. Hierome: Long laughter ought to be recompensed with continual weeping. S. Ambrose: A great crime needeth great satisfaction. And therefore Origen calleth our good works: The price or ransom, by which sins are redeemed. Tertullian, Lactantius, S. Basill, S. Gregory Nazianzen, S. Pacianus, and all the ancient Fathers preach nothing more than Penance and Satisfaction for offences past. The ancient * Conc. Turonen. Can. 22. Concil. Laodicen. ca 2. Concil. Ancyr. can. 4. 5. 8. & 9 Conc. ●. Nicen. can 11. Theodor. l. 4. haeret. fabularum. Dan. 4. Luc. 3. vers. 8. 1. Cor. 11. Chrys. hom. 42. in Mat. Beda in cap. 11. 1 ad Cor. Matth. 4. Counsels prescribe place of Penance, time of Satisfaction. The ancient Priests after Confession enjoined Penance, imposed Satisfaction. The ancient Church condemned certain Heretics called Audianis, because they gave remission to such as confessed, without prescribing time of Penance. The Apostles, the Prophets, and Christ himself often exhorteth hereunto. Daniel counselled Nabuchodonosor: Redeem thy sins with almedeeds. S. john in the desert with habit, with meat, with voice, with deeds cried: Yield fruits worthy of Penance. S. Paul saith: If we did judge ourselves, we should not be judged: which S. Chrysostome and Venerable Bede expound of severe & judicial affliction of ourselves, that we may not be punished of God. Finally Christ himself began his preaching with this precept: Do Penance, for the Kingdom of heaven is at hand. 7. diverse evasions M. Fulke and the rest of his faction here seek. They answer that the penalties inflicted by Fulke in c. 2. ●. Cor. sect. 2. & in c. 3. Matth. sect. 4. etc. Caluin. l. 3. Inst. ca 4. the ancient Canons, by the Apostles, or by the hand of God were, 1. For the public discipline of the Church. 2. For the exercise of virtue. 3. As the fruits of true repentance. 4. As cautions to beware of future sins: Tet no way to satisfy the justice of God for precedent faults. But the Scripture flatly declareth the affliction I mentioned to have been imposed for offences past. The Prophet Nathan said to K. David: Because thou hast made thy enemies blaspheme the name of our Lord, for 2. Reg. 12. v. 14. Exod. 32. v. 34. Hier. epist. 12. ad Gaud. this word the Son that is borne to thee shall dye. And God himself said: I in the day of revenge will visit this their sin. Therefore he meant to punish their offence, which notwithstanding was pardoned, if we believe S. Hierome. 8. Likewise many innocent babes, after the spot of Original infection is cleansed by Baptism, are daily afflicted with the pangs of sickness, with the agony of death, not for the exercise of virtue, nor for Penitential correction, or future amendment, of which they are uncapable, but for the revenge and chastisement of our first Father's sin. Neither can we say that the death of King David's child was principally sent unto him as a fruitful caution or token of sorrow, because he with tears, with fasting, with lying on the ground sought to shun it as much as he could, which so virtuous a Prince would never have done, if it had been any profitable caution or fruit of repentance; much less could it be any Penitential correction, for the public satisfaction and discipline of the Church, because he was so unwilling to have it Psa▪ ●. v. 7. Psa. 34. v. 1●. Psal. 101. ver. 10. 3. Reg. 21. ver. 27. jonae, 3. v. ●. 7. 8. Hiero. in his comm▪ upon the 3. of jonas. jonae 3. v. 9 & 10. Vid. Fran Riberum in cap. 3. jonae & in cap. 1. Na●um. Aug. hom. 5. ex 50. homilij●● 5 Non sufficit moresin melius etc. nisi etiam de his quae facta sunt fatis●ias Deo etc. Aug. in En●hyr. ad Laurent. ●. 70. Cyp. ser. de Lapfis. Cyp. tract. de oper. & Ele●mosyn. Choice. hom 41. ad Popul. Antio Lact. l. 5. di●. i●sti, ca 13. Orig. ho. 3. in l. ludic. Amb. l. 2. de Poenit●n cap. 5. come to pass, using so many means to pacify God another way; neither is it likely that the Church would have inflicted such a punishment upon him: the tears likewise he shed in so great abundance, as he washed with them every night his Couch, the humbling of his soul in fasting, the mingling of his bread with ashes; the wearing of sackcloth, and marvellous humility which King Achab shown; the afflictions and voluntary fastings which the Ninivites, their King, their children, their cattles endured, were neither used for example to others, or for amendment of their lives hereafter, or for any other cause to assuage the wrath of God, & recompense the wrong their sins had done, already pardoned by the secret Contrition & sorrow of their hearts, as together with the interpretation of S. Hierome upon this place, the very words of the Ninivites, & God's answer unto them do both make manifest. The Niniui●es intention was to satisfy God, saying: Who knoweth whether God will turn and pardon, and return from the fury of his indignation. The Prophet replieth in his person: And God saw their works (not the repentance only of their inward hearts, but the Penance and Satisfaction of their outward works:) and, Herepented him of the evil he spoke against them. Howbeit they after sliding back into their former wickedness, the subversion of their City ensued, which the Prophet foretold. 9 Besides, the authorityes of the Fathers are also pregnant, that the punishments of which they speak, were not only inflicted for exercise of present virtue, or preventing of future evils: but also to satisfy God, and redeem offences past, as nothing can be more evidently recorded. S. Augustine pronounceth: It is not enough to change our manners to the better and decline from evils, unless God be also satisfied for those things, which be past, by the gri●● of Penance, by the mourning of humility, by the sacrifice of a contrite hart, almesdees cooperating thereunto. And in another place: By almesdeeds for offences past God is to be made propitious and favourable. S. Cyprian: God is to be implored, our Lord is to be pacified with our Satisfaction. Again: By good-workes God ought to be satisfied: by merits of mercy sins should be purged. S. Chrysostome: Let us take revenge of ourselves, so we shall appease our judge. Lactantius: It is lawful to satisfy God. Origen: As much time as thou hast spent in sinning, so long humble thyself to God; and satisfy him in Confession of Penance. S. Ambrose: He that doth Penance, should not only wash away his offence with tears, but with perfecter works ought to cover and hide former faults, that sin may not be imputed unto him. ●asil interro. 12. in egg. brevioribus. Psal. 100 10. S. Basil showeth the reason hereof saying: Albeit God in his only begotten Son, as much as lieth in him, hath granted remission of sins to all, yet because mercy and judgement are joined together by the holy Prophet, and he witnesseth God to be both merciful and just, it is necessary that those things which are spoken of Penance by the Prophets and Apostles, be performed by us; that the judgements of God's justice may appear, and his mercy Greg. Na zian. orat. insancta lu●ina. be consummated to the condonation of sinners. For as S. Gregory Nazianzen saith: It is a like evil, remission without chastisement, and chastisement without pardon, because the one letteth go the raines too far, the other restraineth them too much. Wherefore that God may carry over us an even hand, that his clemency may be mingled with some severity, his justice and mercy may meet together; although he always of mercy pardoneth the iniquity of repentant sinners: yet he often bindeth them over to some temporal chastisement, to satisfy thereby the rigour of his justice, as in the partial judgement of our professed enemies, all antiquity herein Caluin l. 3. Inst. c. 4. §. 8. Calu. 4: c. 12. §. 8. Kemnitius 2. par. exam. p. 181. Bulling. ser. 87. super Apoc. fol. 270. Centu. 3. col. 127. Centu. 4. col. 254. Centu. 5. c. 4. & 10. Cent. 6. 7. 8. etc. witnesseth with us. 11. Caluin saith: I am little moved with the Sentences of the Fathers which concerning Satisfaction do every where occur. I see truly some of them (I will speak simply) in a manner all of them whose books are extant, were either deceived in this point, or spoke tooto roughly and crabbedly. Again, In this point the immoderate austerity of the Ancients can by no means be excused, which disagreed from the prescribed order of our Lord, and was above measure dangerous. Kemnitius noting the like speeches of the Fathers reprehendeth them: As hyperbolically spoken, inconsiderately uttered, too much overreaching the Truth. Bullinger affirmeth: Satisfaction and justification of works incontinently after the Apostles time laid their first foundation. The Centurists record: That in the times of Cyprian and Terullian, Pennance or Satisfaction was enjoined according to the quality of the fault. And in the age immediately following, which was four hundred years after Christ, they writ: A Priest was appointed, who absolved his Pe●●tents upon this condition: that Wbitian▪ his answer to M. Ed. Campians 5. reason pag 1: 9 they should exact punishment of themselves for their offences past. The same professed doctrine they report to have continued in the five hundred and six hundred years after Christ, by the evident testimonies of S. Chrysostome, S. Augustine, S. Leo, Cassianus, Hesychiuss, Prosper, S. Gregory, S. Isidore, and Venerable Bede. 12. D. Whitaker, in his answer to M. Campians ibidem. reasons, professeth of S. Cyprian, he wrote something of repentance very unseasonably and indiscreetly; and not he alone, but all the holy Fathers of that time were tainted with that error immediately D. H●m●. ●esu. par. 2. rat. 5. pag. 540. Ibidem pag 439. & 543. after; They made the greatest part of repentance to consist in certain outward disciplines etc. they thought the punishment of sin to be discharged, God's justice satisfied, freedom from sin, and certain forgiveness with righteousness hereby to be procured; herein they diminished the power of Christ's death, they attributed too much to their own inventions, and in a word depraved the doctrine of repentance. D. Humphrey among many sentences of S. Cyprian, which he like a bold Censor condemneth, rejecteth also this as harsh and crabbed: By our satisfactions & lamentations sins are redeemed, and wounds by tears are washed Printed Anno Do. 1606. Bullinger ubi supra. The Centurists, Caluin and D. Humf●●y locis citat. Wbitakerin his answer to ●. Edmund Campian, translated into ●nglish &c. away. Then taking upon him the defence and Apology of his fornamed complices, Whitaker and the Magdeburgians, he alloweth their severe censuring of the Fathers, and only excuseth them, That they do not condemn all of the third hundred year, but the most part to have depraved the doctrine of Penance, which they collect out of Tertullian, Origen, Cyprian. Thus he: Insinuating that besides these or the most part of that age, there were some of his hidden and invisible congregation who wrote the contrary. But because M. Whitaker knew not who these were, not in what corners of the Sky they composed their books; he in his English Treatise (entitled, An Answer to the reasons of Edmund Campian etc. Whereunto is added in brief Marginal notes, the sum of the Defence of those reasons against Duraeus &c.) boldly protesteth, as I have quoted him, all the holy Fathers of that time were tainted with that error. 13. Notwithstanding be it so, that Whitaker only reproveth the most part of the Fathers; let this be the Protestant Printers or Translatours fault, or be it so that you have since corrected his Latin Copy; Is there yet any dealing more audacious, any madness more blind than this, to confesle: That satisfaction laid her foundation incontinently after the Apostles time? To confess: that S. Cyprian, Origen, Tertullian, almost all the holy Fathers of the first 300. or 400. years, in a manner all whose works are extant, do command Pennance, & exact Satisfaction? To confess: they thought by outward disciplines of repentance to satisfy God's Justice? And nevertheless presume to say: They were deceived, they diminished the power of Christ's death, they attributed too much to their own invemious? Is there any dealing, I say, more audacious? Any madness more blind than this? Doctor Field had once the grace to write: The imagination that the Field in ap. 1. par so. 2. Fathers generally from the beginning were in error, is so barbarous a conceit, that it cannot enter into the hart of any reasonable man. Caluin then by this censure was no man of reason; D. Whitaker void of reason; D. Humphrey and all the former Protestants without sense and reason; all rude and barbarous, whose hearts once harboured, and pens have uttered this barbarous conceit. Grossly mistaken, partly by those ungrounded reasons M. Field, and Fulke proposed at the beginning, partly by some other texts of Scripture I shall presently refute. 14. To M. Fildes first argument I answer, and deny: Field in append ●. par pag. 66. That the guils of punishment cannot stand with perfect reconciliation to God. For you must understand that he who sinneth against his divine Majesty, doth not only break with him the bands of friendship, but violateth also the laws of justice, and that which repaireth the one, doth not always requite the other. Therefore a sinner may receive sufficient grace to be perfectly reconciled unto God in respect of his love and friendship, and remain still subject to some fatherly correction, or temporal punishment, to make up the breach, & recompense the wrong of justice. M. Field urgeth again: That as Charity reneweth the friendship of God: so sorrow equivalent to the pleasure taken in sinning, satisfyeth him for the debt of punishment. I acknowledge Field ubi supra. that God may infuse such fervent Charity, such perfect sorrow or true Contrition as the Divines call it) as may both cancel the fault, and acquit the sinner of all future punishment: but this is a peculiar favour not granted to all; not to Adam, not to Eve, not to Moses and Aaron, Rein. in his cor fe c. 8. divis 4. fo. 517 &c ● Phil. Mornay l. 3. de Euchar. c. 2 Caluin l. 3. Inst. c. 12. §. 4. Field in his 3. book of the Chur. c. 16. Push in ca 8. ep. ad Rom. sect. 4. & in c. 2. 2. ad Cor. sect. 2. not to King David, A man according to the heart of God. Of these and such others, who arrive not to this depth of sorrow, our former doctrine is verified. 15. And I wonder not a little, M. Field or any of his complices should aver: that such Charity or sorrow could proceed from man, as were able not only to purge out the stain of vice, but free us also from the chastisement; when as Reynolds, Philip Mornay, & generally all Protestars defend, our perfectest actions to be nothing else (as Caluin saith) but Inquinamenta & sordes: filth and uncleaunesse. Whereon it followeth, that the greatest Charity and deepest sorrow man can have; drawing from inward concupiscence the stain of corruption, as it rather increaseth than casteth forth the mud of iniquity; so it redoubleth, and no way diminisheth the answerable smart of punishment. But M. Field (and M. Fulke insisteth with him) That the satisfaction of Christ (supposing repentance) dischargeth us of whatsoever we have deserved to suffer for sin. I grant that Christ hath fully and superabundantly satisfied the wrath of his Father for all the transgressions of man, and infinite more, Fiel, in appen. r par. full. 43. R●● th●se 〈◊〉 objections in Greg. de Valenti●. tom. 2 disp. 6 q 17. puncto 5. if they had been possible. Yet as it hath pleased him by saith, hope, and charity etc. and by the Sacraments of the Church, to derive unto us the inestimable benefits of his sanctifying grace: so he hath ordained by our penal works to apply unto us for sins voluntarily committed after Baptism, the precious fruits of his bountiful and abundant Satisfaction. 16. Heer M. Field and his mates make their last encounter and say: If our penal afflictions be only required to apply the Satisfactions of Christ, they do not satisfy the justice of God: or if they do, either they deroga e from the sufficiency of Christ's passion, or God craveth one debt to be twice paid, which is more at our bands then is sufficient. I answer, there are two kinds of Satisfaction, the one absolute and perfect, the other weak and imperfect, not equally balanced with the grievousness of the offence, but grounded on the favourable acceptation of him that is offended. According to the first, Christ hath not only procured some little mitigation (as M. Field maliciously chargeth the Romanists to teach) but he Field in his 3. book of the Church ●. 16. fo. 96 hath offered a full, and more than equivalent ransom sufficient to release all mankind both from the whole fault and punishment of sin. According to the second, by the value of our works made worthy by Christ, we truly satisfy the outrage committed against God; not because he exacteth a double payment of the same, this being subordinate, dependant, and derived from our redeemers ransom; nor because any supply is needful to the Why God exacteth satisfaction of us, fully satisfied by Christ, see S. Thomas 1. 2. sufficient price of his innocent blood: but for that God at the first so decreed it for our greater benefit, his higher glory, for the dignity of his servants, & conformity of the members with Christ their head. 17. It is certain our Blessed Saviour by his prayers obtained of God all the gifts and graces which are bestowed upon men, and yet he commandeth us to ask and pray, and by prayer to obtain the self same things, which he before by his prayers procured: so although he hath perfectly satisfied for all our offences, he might likewise Field in his 5. book of the Church c. 17. Pag. 55. require some satisfaction at our hands for our own behoof, and honour of his Father, without any injury or extorsion at all. It is certain that Christ by his humble obedience to his Father glorified him as much as all the dishonour committed by sinners did ever disgrace him. Notwithstanding M. Field 〈◊〉 registered these words in in sinning, must by sorrow of hart, disliking and detesting, and by confession of mouth, condemning former evilis, restore that glory to God he took from him, and seek and take allocations, the weakness of his means will afford, to glorify God, as much as he dishonoured him before. O unconquerable truth, which so often forceth her enemies to speak in her behalf! 18. Christ restored to his Father all the honour of which we deprived him by sin, and yet it is no injury to Christ, no exaction in God, no iteration of payment, the sinner himself restore that glory he took from him: it is no offence, (according to M. Field) he gloriyyeth God, as much as he dishonoured him before. And there is no question quoth he) but these things are required to pacify God's wrath, fully pacified by the blood of Christ. Then there is no question (I trow) of this which is now in question, that God may be satisfied by our weak endeavours, perfectly satifyed already by Christ. For the pacitying of God's wrath by restitution of his honour, with sorrow, dislike, and detestation of former evils, is the true satisfaction of his divine justice, of which we speak, consisting in the compensation of precedent wrongs, by actions of submission and penal contrition, according to our mean and Punk in c. 2 2. ad Cor. sect. 2 & 4. Calu. lib. 3. inst. c. 4 5. 26. 27. etc. seeble ability. M. Field thus discomfited, M. Fulke and Caluin renew the battle with a fresh Host of sundry testimonies gathered some out of the Fathers, most out of holy Writ, which I marshal into three several ranks or squadrons. 19 In the first, they assault us with such places of Scriptures as declare our Saviour Christ to have offered 1. 10. 2 V 20 for us a full and perfect redemption: He is the propitiation for our sins. Behold the Lamb of God: Behold he that taketh away 10. 1. V 29. Hoeb 1 v. 3. the sins of the world. Having by himself purged our sins, sitteth on the right hand of the Majesty on high. Who was ●init en for our sins, and wounded for our Transgressions. By whose Esay 53. 15. 1 Petr 2. v. 24. stripes we are healed. I answer as above, that Christ hath offered indeed a most copious and perfect Satisfaction for all our trespasses, but it must be often applied unto us by our satisfactory works, unless it be otherwise supplied by the Indulgences, and treasure of the Church, of which hereafter. 20. But Caluin opposeth against this, the frank and Calu. lib. 3. inst. c. 4. 25. & seq. free remission of sins made by Christ, without hope of recompense, without any pain or travel of ours. I answer, Christ's remission is free, because he freely enlighteneth us with faith and repentance, freely receiveth us into his favour, and reconcileth us to God, freely pardoneth the whole guilt of sin, freely offered a sufficient satisfaction for all the punishment due to sin; and freely Marc. 16. Haebr. 5. Matth. 10. & 16. also inspireth grace into us, by which our means, & (of themselves without it) un profitable satisfactions, are acceptable unto God, which no way impaireth, but much ennobleth the dignity & freedom of his merciful redemption. For as he freely died for all men, gave Proverb. cap. 16. v. 6. himself a sufficient ransom for the salvation of all, which effectually only profiteth them who believe in him, who obey him, who take up their cross and follow him: so he freely and sufficiently satisfied for all, but effectually for such as by penal afflictions, by mercy and truth redeem their iniquity Fulke against pur. p. 45. 49. etc. Calu. ubi supra. Ezeth 18. v. 21. 22. Esay. 38. v. 18. & 44. v. 22. Micb. 7. v. 19 Psal. 3●. v. ●. &. 2. after regeneration wilfully incurred. In the second rank are mustered the sentences of holy Writ, which mention no memory but a clean abolishment of sin through true repentance, as by Ezechiel: If the wicked do penance etc. I will not remember his iniquities. By Isay, Micheas, King David, where God is said, to cast our sins behind his back; To disperse them like a cloud: To sink them into the bottom of the Sea: To hide them: To cover them: Not to impute them. I answer, these places are spoken, 1. Of most true and perfect contrition, which freeth both from the fault and punishment. 2. Of imperfect, with penance and Satisfaction, which Ezechiel seemed to insinuate saying: If the wicked do penance etc. 3. They are understood of the utter abolishment of the fault, and freedom from eternal pain, in respect of which, God is truly said, To blot our Ezech. 18. v. 21. sins out of his mind: to disperse them like a cloud: to cast them into the sea: to hide them, to cover them, and not to impute them, as S. Augustine elegantly interpreteth the words of King August. in Psal. 3●. David: If God cover our sins, he will not see them; if he will not see them, he will not punish them, to wit, with everlasting punishment, nor with temporal, if we redeem them with condign satisfaction. 21. Therefore he that pronounced by the mouth of Ezech. 18. v. 22. Num. 14. verse 34. Esay. 38. v. 17. Eccles. c. 5. vers. 5. Haeb. ●. v. 3 1. joan. c. ●. vers. 2. Proverb. c. 1●. v. 6. Ezechiel: he would not remember our iniquities, threatened revenge in his own person to some he had forgiven, saying: Scietis ultionem meam: Ye shall feel the rod of my revengement. He who promised by the Prophet Isay: To cast our faults behind his back, commanded us by the mouth of Solomon: Of pardoned sin be not without fear. He who by himself purged our offences, he who said, he was the propitiation for sin, avouched also, By mercy and truth iniquity is redeemed. So that both cooperate to satisfy for our trespasses, the Passion of Christ, and our works of Penance; his Passion freely, plentifully, independantly of our merit, or Satisfaction cancelleth the fault & eternity of punishment: our works sanctified in his blood, partly concur by his ordinance to expiate the remains of temporal chastisement. Matth. 2●. Luc. 7. v. 48. & 50. Luc. 18. v. 15. Luc. ●●. joan 8 v. 11. M. Fulke against purge. p. 43 85. 22. In the last place are sorted the examples of Scripture, of Peter, Mary Magdalen, the Publican, the thief upon the Cross, and the Adulterous woman, whose sins were forgiven without Satisfaction. To which they adjoin the authorityes of S. Ambrose, and S. john Chrysostome confirming the same. I answer, 1. To the instances out of God's word, private examples are no precedents for public rules. 2. What the master sometime doth by prerogative of his person, the servant may not usurp as the privilege of his law. 3. I say, the tears of Peter, the contrition of Magdalen, the humility of the Publican, the admirable confession of the thief, the shame and confusion the adulterous woman endured, with the inward sorrow of her hart, might be sufficient satisfactions for their enormous crimes, albeit the Scripture doth not in plain terms express it. As S. Ambrose affirmed of S. Peter, when he said: His tears I read, his Satisfaction I read Amb. l. 10. in cap. 12. Lucae. L●chrimae veniam non postulant sed merentur. not, howbeit his tears were both a confession and singular satisfaction, which crave not, according to him, but deserve and merit pardon. Or S. Ambrose taketh Satisfaction in that place for the excuse and defence of his fault, which S. Peter used not, but would rather (as he affirmeth) condemn his sin, that he might be justified by confessing, then aggravate it by denying. S. Chrysostome accordingly useth that word in his Homilies upon Genesis. Where he likewise granteth no Amb. ibid. Chrys. ho. 10. in Gen. & hom. de Beato Philogonio. satisfaction necessary for the recovery of God's friendship, although he after require it for recompense of the wrong committed against him, in the course of his justice. 32. Two other dark sentences M. Fulke scrapeth out of him, the one out of his homilies upon the Epistle to the Romans, Vbi venia, ibi nulla est poena: where there is forgiveness, there is no punishment. In which place S. Chrysostome speaketh of the forgiveness given to a jew in Baptism, M. Fulke▪ against purge. p. 43. S. Chrysost. Hom 8. in Epist ad. Rom. who passing from the wrath of the law, to the grace of Christ, had full remission of all both fault & punishment. Another out of the book he wrote of sorrow and compunction: God requireth not the burden of shirts of hair, nor to be shut up in the straits of a little cell, neither doth he command us to sit in obscure and dark caves; this only it is which he exacteth that we always remember and recount our sins. Where S. Chrysostome only reproveth the negligence of such dainty S. Chrys. de compunct. cordis l. 1. sinners as omit the behooveful bewailing and lamenting of their sins, Quasi quidam intoler abilis labor sit, As though it were a thing intolerable: And thereupon discourseth, that God commandeth not as necessary any such rigorous or insupportable satisfaction as they imagined. Not to betake themselves to the straight mourning of Monks, not to the enclosures of Anchorets', not to be shut up in caves & dungeons; which severe pennances, although many voluntarily and laudably undergo, yet God exacteth them not as necessary, but he only requireth sorrowful bewailing, and some moderate satisfaction or due chastisement of our sins, as that Golden Mouth often teacheth other where, with whom S. Augustine so punctually agreeth, Chrys. hom 2. de lapsu primi hom. in orat. de beato Philogo. & hom. 10. in Matth. Aug. in Psal. 50. as I will only recite his words for a final conclusion of this matter. If he be just, whom thou invokest, he revengeth sins. If he be just, thou canst not deprive thy Lord God of his justice. Implore his mercy, but consider his justice; His mercy inclineth to pardon the sinner, his justice to punish the sin. What then? When thou seekest mercy, shall sin remain unpunished? Let David answer; let the lapsed answer; let them answer with David, that they may deserve mercy, as David did, and say: Not so (O Lord) my sin shall not be unpunished etc. Therefore I will not that thou punish me, because I punish my sin. Aug. ibidem. And a little after: Thou pardonest him that confesses; Thou pardonest him, but punishing himself: So mercy and truth accord. Mercy because man is delivered: truth because sin is punished. THE EIGHT CONTROVERSY, APPROVETH The doctrine and practice of Indulgences, against D. Fulke, and other Sectaryes. CHAP. I. IF the use, or rather abuse, of Pardons were such as the Hussits heretofore, the Waldenses, the Thaborits, and the Protestants now of late have buzzed joan. Cocaeus l. de hist. Hussitarum. Synodus Constant. ●es 2. Greg. de Valentia tom. 4. disp. 7. q. 20. puncto ●. into the ears of their wretched followers; accursed were the Pen▪ unhappy the Man, who would undertake their defence. But sith all their reports are pernicious calumnies, which issue from minds corrupted with malice: I will briefly propose what Pardons or Indulgences are: then, what grounds to authorise them we have out of Scripture. 2. Indulgence therefore is a merciful relaxation, or absolution of temporal punishment due to sin, by applying out of the Sacrament the superabundant satisfactions of Christ and his Saints by him that hath lawful authority. To manifest the truth of this definition two principal points generally denied by Fulke and his Consorts, I am now to demonstrate. First that there What Indulgences are? is a certain surplusage or common treasure of public Satisfaction in the Church. Secondly that this treasure may be communicated to such as need, proportionably to the punishment their sins require. Concerning the former. In one, and the same action achieved in the favour of God, a double value may be considered, the one of merit, the other of satisfaction. The merit is drawn from the worthiness of the work, as it floweth from the fountain of supernatural grace: the satisfaction ariseth from the painfulness, difficulty, or annoyance, which is taken in performing the same. And because every good and pious act of necessity beareth this heavenly stamp of grace, and is commonly attended with some pain & difficulty: every such action is both meritorious of heaven, and satisfactory for the delight taken in sinning, both which it hath pleased God to set down by the Scribes and Secretaries of his holy will. 3. S. Mark, speaking of a charitable Almsdeed, affirmeth it meritorious: Whosoever shall give you to drink a Mar. 9 vers. 40. Matth. 25. verse. 35. cup of water in my name etc. he shall not lose his reward. And S. Matthew testifieth, that heaven is given as merited hereby; For I was hungry, and you gave me to eat etc. And that the same work is also satisfactory, Toby anoucheth: Almesdeeds deliver us from sin and death. Solomon confirmeth: As water quencheth fire, so Alsmesdeeds extinguish sin. Which To●. 4. v. 11. Eccles▪ v. 35. cannot be meant of blotting out the guilt of any mortal crime, wholly remitted by repentance, therefore it is understood of satisfying for the punishment, to which a sinner is liable. Neither is there any reason why the same work of prayer, for example, may be meritorious to him that prayeth, and propitiatory in the sight of God to obtain some benefit unto others, if it may not be also satisfactory for their sins, because the excellency of the work, from which merit proceedeth, is nothing lessened, but rather augmented by reason of the painfulness, & the painfulness from which Satisfaction 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 between them; for no man can merit for others, but satisfy he may: Christ only hath merited both grace and glory for us all and throughly satisfied for our sins. The virtue of his merits communicated unto us by our meritorious deeds, we can derive to none but ourselves; the fruit of his satisfaction we may apply by our satisfactory works, both to ourselves, 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 arrive to such height of perfection in the way of merit, but the crown of reward shall infinitely surpass the worthiness of our deserts: For the sufferances of this time are not condign Rom. 8. 18. Bernar. de convers. ad Clericos serm. 30. to the glory to come. They are not answerable (saith 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 unto us. But they may be notwithstanding in the way of Satisfaction, more than enough to discharge the debt of punishment; for that being rated according to the proportion of the fault●, As the measure of sin, such shall be the number Deut. 25. of stripes. Many zealous Penitents, and perfect followers of Christ, have endured more penal afflictions, than the satisfaction of their sin required. Now the surplusage or supererogation of these spiritual satisfactions, which advance Nazian. orat. 4●. quae est orat. 2. in Pascha. In extra●. Vnigeni●. de poenis. & remis. 1. Pet. 1. Psalm. ●●●. Basil exponens verb● Psal. 48. Chrys. hom 10. in ep. ad Rona●o●. to some, are not vain or superfluous, but make up one complete mass of passions, which abound in the Church, chief through the sufferings of Christ and our B. Lady. For first, if every drop of Christ's precious blood (as S. Gregory Nazianzen doth insinuate, and Clement the sixth define) if every prayer he made, and work he achieved might have been sufficient to have satisfied for the sins of all mankind; what a great price, what a copious redemption, what an inestimable ransom did he offer for us? A price (saith S. Basil) surpassing all value. A ransom, which as much exceedeth (saith S. Chrysostome) the sum of our iniquities, as the main Ocean surmounteth a little spark of fire cast into it. 5. Likewise our Blessed Lady, who never spotted with the stain of sin, who replenished with the fountain of grace, went daily forward increasing in many charitable and painful works, had a rich heap of satisfactions to augment the sum before mentioned. Fulke in c. 1. ad Colos. sect 4. Matth. 1. Which because M. Fulke is ashamed to confess, he villainously denyeth, by the instigation no doubt of some infernal spirit, this immaculate purity of the Virgin Mary, and belcheth forth out of his impure breast: If she * He speaketh absolutely and accuseth our B. Lady aswell of actual as of original sin, as appeareth out of his arnot. in c. 3. Mar. sect. Scotus in 3. sent. dist 3. quaest. 1. Zuarez. Tomo 2. in 3. part. distinct. 3. sect. 5. Bonau●n. 3. dist. 3. q. 2. Aug. Ep. 57 never sinned, how can she rejoice in God her Saviour? How can she be one of Christ's people, who was called jesus, because he should save his people from their sins? Blasphemous Caitiff! who would not understand that Christ might redeem his Mother, as Scotus and Zuarez teach, as well by preserving her from sin, by his preventing grace before she were touched with any infection, as by cleansing her after she was once defiled. As a man may be saved out of a dangerous pit, either by warning given before, or secure yielded after his fall. 6. Our Blessed Lady rejoiced in God her Saviour she was the Queen of his chosen flock, redeemed by him by special prevention that she might not sin, not by subvention after her ruin. Some peradventure more curious in reading then judicious or cunning in expounding the Fathers, will urge out of S. Augustine: Nullus redimitur nisi is qui verè per peccatum fuerit antea captiws. No man is redeemed but he that hath served under the yoke of sin. Which because the good Angels never did, our Saviour Christ who merited grace & glory to them, is not properly said to have redeemed them. No more can he be said to ensranchise our Blessed Lady, if she were never subject to the bondage of sin. I answer it is true, that he who is redeemed must have been first captived either in himself or in the root and origen from whence he springeth: The good Angels were neither of these ways ever enwrapped ad Rom. 3. v. 23. in the bands of iniquity; but the Virgin Mary howbeit she never sinned neither actually or originally in herself, yet she truly proceeded from that root or Hest. c. 15. vers. 13. In Lege princeps §. de legibus. Gen. 34. v. 16. & v. 19 Aug. l. de natura & gratia cap. 36. Cyp. ser. de nativitat. Christi. Amb. ser. 22. in Psal 118. virgo per gratiam ab onmi integra labe peccati. Nissen▪ ho. 13. in Cantic. Ansel. l. de concep. virg. & l. de ex●ellen. virg. c. 3. Bonauent. in 3. sent. d. 3. Richard. Victor. ●an. 39 Cant. 4. job. c. 6. v. 2. of spring in her parents, from whence she should have drawn by natural propagation the corruption of sin, had she not been miraculously preserved, and after this manner most perfectly redeemed, had she not been by a singular prerogative exempted from that general sentence of S. Paul: All have sinned and need the glory of God. Had she not been privileged by God as Hester was by Assuerus, when he spoke unto her: Non pro te, sed pro omnibus haec Lex constituta est. Not for thee, but for all this Law was enacted. To which purpose Vlpianus saith: The Prince is not subject to his own Laws, and the Empress although she be subject, yet the Prince granteth her the same privileges himself enjoyeth. The Mother of God was the Queen, the Lady, the Empress of the world, to whom as her Son imparted that unmatchable favour to be free from the common malediction imposed upon women: In dolo reparies: In dolour and grief shalt thou bring forth thy children, to be free from the universal decree inflicted upon all both men & women: In puluerem reverteris: Thou shalt return into dust: so likewise from the general and absolute sentence of the Apostle, All have sinned etc. 7. Therefore S. Augustine reckoning up all the Patriarches, Prophets, and just persons to have been stained with the blemish of some venial fault, excepteth always our Blessed Lady: Of whom (saith he) for the honour of our Lord, when we talk of sins, I will have no question. With whom S. Cyprian, S. Ambrose, Gregory Nissen, S. Anselme, S. Bonaventure, and Richardus Victorinus agree, who attribute unto her that saying of the Canticles: Thou art wholly beautified my beloved, and there is no spot, or blemish in thee. No spot, no blemish of sin, suffering notwithstanding many dolorous griefs, she abounded with great satisfaction treasured up in the store-house of the Church. 8. job abounded with the like, affirming of himself: I would to God my sins by which I have provoked the wrath of God, and the calamity which I suffer, were weighed in a balance▪ like the sand of the sea this would seem more heavy. S. Marry Magdalen, Colos. 1. v. 24. the Apostles, sundry Martyrs, and other holy persons have abounded with the like. Especially S. Paul, who writeth thus: I accomplish those things that want of the Passions of Christ in my flesh, for his body which is the Church. Fulke in c. ● ad Colos▪ sect. 4. And what was this, which was wanting to the sufferings of Christ? Was there any defect in his Passion? No. Was this suffering then of the Apostle only (as M. Fulke answereth) for the glory of God, and confirmation of the Church in faith of the Gospel? No. It was also as th' words enforce, to fulfil the plenitude of Christ's and his members passions, for the benefit of the Church, and behoof of others, to Aug. in Psal. 6●. whom they be communicated. For as Christ our head withal his elect make one, mystical, common, and public body: so his sufferings with the afflictions of his members concur to make up (as S. Augustine saith) one common and public weal, one general and public treasure. To which when we add, we accomplish with S. Paul, Aug. ibid. Orig hom. 10. & 24. in Num. that which is wanting to the Passions of Christ: and for the debt of sin according to our mean ability, (to speak with the same S. Augustine) we pay that we owe. Which Origen also taught long before him, and strengthened with some testimonies of holy Writ. 9 Touching the second point, that this common treasure of penal afflictions is dispensable unto others by them, to whom God hath committed the government Matth. 18. of his Church, is likewise plain by those words of Christ: Whatsoever ye shall lose upon earth, shallbe loosed in heaven. And principally by those he used to S. Peter: Matth. 16. Whatsoever thou shalt lose in earth, shallbe loosed also in the heavens: which being generally spoken without restriction are not only to be expounded of all spiritual power to forgive sins in the holy Sacraments, by application of Christ's merits, but also to release punishment out of the Sacrament, by dispensing his own and his Saints satisfactions. 1. Cor. 2. Theodoret upon this place. Cyp. ep. 13. 14. 15. Tertul. l. ad Martyr. Concil. 1. Nicaen. can. ●1. Thus S. Paul granted Indulgence to the incestuous Corinthian of his deserved punishment, whom at the intercession (as Theodoret writeth) of Timothy and Titus he pardoned in the person of Christ. Thus the Bishops of the Primitive Church gave many pardons and judulgences to sundry Penitents, by the mediation of Confessors or designed Mattyrs, of which S. Cyprian and Tertullian make mention. Thus the first Council of Nice appointed mercy and Indulgence to be used to such as perfectly repent; whereas others should perform and expect their whole time of penance. All these pardons, and many mor● which S. Gregory the a Tho. in 4. sent. dis. 20. q. 1 art. 3. Great, b Abbas Vrspergen in chron. Fulke in c. 8. 2. ad Cor sect. 3. 2. Cor. 1. v. 6. Collos. 1. v. 24. Rom. 9 v. 3. Orig. hom. 10. & 24. in Num. 2. Cor. 8. v. 14. Leo the third, c Anton 2. p. hist. tit. 16. cap. ●. §. 23. Vrban the second, d Ludger●● ep. de S. Swiberto apud Surium tom. 2. Innocentius the third, and others granted, were always dispensed out of the public treasure of the Church. 10. Moreover it is conformable to God's justice, auswerable to the Communion of Saints, which we profess in our Creed, agreeable to the mutual intercourse between members of the same body, that the wants of one be supplied by the store of others, and that there be (as I say) a communication of benefits, not only from the head to the members, but also from one member to the rest of his fellow-members. After which manner not only the chief Magistrates and Stewards of God's house, to whom he hath given commission to dispense his misteryes & all his goods, but every particular man may by special intention apply, not his spiritual merits (as M. Fulke contentiously cavilleth) but his satisfactory works with which he aboundeth, to such as need them. So S. Paul offered his afflictions one while for the Corinthians: another while for the Colossians: now he desired to dye for the Romans, then to be Anathema, that is, A Sacrifice, as Origen expoundeth it, for the jews. For this cause he exhorteth the Corinthians to contribute largely to the poor of Jerusalem, saying: Let in this present time your abundance supply their want, that their abundance may supply your want. As if he should say, communicate you now unto them the superfluity Chrysost. Theod. Thom. Haymo, Primas. Ambros. Oecum. Theophil. in hunc locum. Fulke ibid. sect. 3. of your worldly wealth, that you may interchangeably receive from them the supererogation of their spiritual good deeds: Of their integrity of life, and trust in God, saith S. Chrysostome: Of their commendable patience, Theodoret: Of their prayers, S. Thomas: Of their fastings, Haymo: And of many other such spiritual blessings which Primasius, S. Ambrose, Oecumenius, and Theophilact insinuate. So as M. Fulkes sauciness is detestable in forcing most of them to his private sense against their words and meaning, against the text of S. Paul, and this profitable exchange of spiritual favours for temporal gifts. 11. In fine, King David plainly acknowledgeth the mutual communication of which now I treat, saying: Psal. 118. Psal. 12●. v. 3. I am made partaker of all that fear our Lord. And speaking of the Church, which he calleth Jerusalem, he saith: It is built as a City, whose participation is in itself; that is, as in a politic Commonwealth, or public City there is a general traffic for the common good of all & every particular man's necessity: so in the Church or City of God, there is a participation or communion of spiritual works of all, to one end, to one public benefit, and for the behoof of every private person. In our natural body one member (saith S. Augustine) speaketh in behalf of the Aug. in Psal. 30. con. 1. August. tract. 33. in joan. other. The foot is trodden on, & the tongue cryeth, Why dost thou hurt me? And in another place: The eye only seethe in the body. But what? Doth the eye see to itself alone? It seethe to the hand, it seethe to the foot, it seethe to the rest of the members etc. The hand only worketh. But what? Doth it work to itself? It worketh to the eye. So the foot walketh and laboureth for the rest of the members etc. The same we see in a body Politic. One Citizen taketh pain and dischargeth the debt of his fellowcittyzen. Why then in this mystical body of the Church, 1. Cor. 12. Matth. 5● Luc. ●. which S. Paul compareth to a natural, our Saviour to a Politic body: why, I say, may not one member suffer affliction, and by satisfying the justice of God according to his weakness, redeem the fine of punishment, which is laid upon another? Because, saith M. Fulke, it is written: Fulke in c. 1. ad Colos. sect. 4. Ezech. 18. v. 20. ad Gala. 6. v. 5. Psal. 48. v. 8. The soul which sinneth, even that shall dye. Every one shall bear his own burden. And: No man can redeem his brother, or give a price to God for him. A weak battery to shake the Fort of my former reasons. For there is no question, but the soul which sinneth mortally (of which Ezechiel speaketh) incurreth, without sorrow and repentance, eternal death. No question but every one shall bear his own burden in way of merit or demerit, albeit he may be helped by others in way of satisfaction. It is likewise out of doubt Basil. in comment. in hunc locum. that no man can give a ransom to deliver his brother from the guilt of sin and danger of damnation, as S. Basil expoundeth that passage. Nevertheless he may give a price dedicated in the blood of Christ to redeem him from the punishment, the fault being pardoned. 12. But M. Fulke objecteth: Our Bulls or Plenaryes are given, à culpa & poena: Both from the fault and pain. They M. Fulke in ca ●. 2. Cor. sect. 4. & 6. grant a full remission of all sins, as may be seen in the grand jubiley of Pope Boniface the eight, and in that which Leo the tenth granted to the Hospital of S. Spiritus in Saxia Almae Vrbis. I confess such words may be sometime inserted, not that by the force of Pardons the guilt of sin is released, but because they always require as a necessary disposition in sinners, either the benefit of absolution, or perfect Contrition, when absolution cannot be obtained. Therefore they are said to give a Plenary, or full remission of sins, to pardon the fault and punishment; the fault by contrition, or by the Sacrament of Confession; the punishment which remaineth by the Charter of Indulgence. 13. Then M. Fulke excepteth against the number of M. Fulke in ca 2. 2. ad Cor. sect. 7. years some Pardons contain, as thousands of years and Lents, besides full remission of all sins. I answer, when any pardon expresseth many thousand year's Indulgence, they are understood of the years, or Lents of Penance (which by the ancient Canons of the Church were inflicted upon sinners. For whereas they assigned sometimes 7. sometimes 10. now 12. now 15. now 30. year's punishment, sometime the mourning of the whole remnant of our Vide Burchar. Epis. Worma. de poenit. Decret. l. 19 & de. fornicat. Decret. l 17 Vbi haec probat ex Conc. Ancyran. c. 15. ex poenitentiali. Theod. ex Decr●t Eutychi Papae & ex poens. Romano. job. c. 15. 1● life, for certain enormous crimes, and often 40. days, or a Lent of Penance for lesser sins: How many thousand years, and how many Lents of such due correction are they behind on the score, who have a common custom of sinning, drink as holy job complaineth, iniquity like water, and multiply their offences above the sands of the sea. These I say, be the years, these be the Lents cut off by Indulgences: whereby you may see how impertinent that objection of our Adversaries is, that Purgatory shall not continue so many years as our Pardons specify, for they are not meant of the years or days of penal affliction which there are imposed, but of such only as should by the Canonical decrees be here inflicted. Now God may sometime by the bitter sharpness of Purgatory-paines in an hour, or in a short momentary time expiate that which the slow and cold satisfaction of this life could scant redeem in the maintenance of diverse years. 14. Against other abuses, which either by negligence of Pastors, or covetousness of inferior Officers, have been practised in promulgating Pardons, the general Council of Lateran, the Council of Vienna, and of late Conc. Lat. in Decreto Inno. 3. Vienn●n. in Decreto Clementis 5. Trident. s●ss ●5 ecreto de Indulgentijs. the Council of Trent, hath made such severe and wholesome laws, as they cannot be free from egregious treachery, who attach us of allowing those crimes, which we utterly labour to suppress. 15. In which kind because our English Protestants perversely ween, and obstinately avow our supreme Pastors guilty of an abominable sacrilege, which never entered their Holiness hearts, to wit, of granting Pardons to ratify murders, or to perpetrate sins: because I say, they are so wilfully settled in this vile conceit, as nothing whatsoever we say, or do, no words, no writings, no Breves of Popes, no oaths, no protestations, no means at all that man can use, can ever extirpate that pe●uish & deep rooted, wicked, & damnable persuasion. 16. It pleased God in the secret disposition of his hidden judgement to reveal the contrary unto them by this wonderful and unexpected manner. About the year of our Lord 1608. in the 6. of his Majesties' reign over the kingdom of great Britain, as the Sexton (or other officer appointed for that purpose) was digging a grave in the Cathedral Church of S. Paul in London, he chanced to light upon the Coffin of one Sir Gerard Braybrook Knight, who had been buried there two hundred years before, where finding the cords whole, the flowers fresh, he espied also a Charter of Pardon or Indulgence, not consumed, not eaten, not defaced in so long a time, which thus began. BONIFACIUS Episcopus, seruus seruorum Dei. Dilecto filio Nobili viro, Gerardo Braybrooke juniori, Militi, & dilectae in Christo filiae Nobili mulieri, Elizabethae eius uxori, Lincolniae Diocaesis, salutem & Apostolicam benedictionem. Provenit ex vestrae devotionis affectu, quo Nos & Romanam Ecclesiam reveremini etc. I omit the rest in Latin, because the whole I set down verbatim in English, as followeth. BONIFACE Bishop, servant of the servants of God. To his beloved son the noble Gentleman, The copy of a Bull ●ound in the tomb of Sir Gerard Braybrooke Knight, in S. Paul's Church in London. Gerard Braybrooke the younger, Knight; and to his beloved daughter in Christ the noble Lady his wife Elizabeth, of the Diocese of Lincoln, salutation and Apostolical benediction. It proceedeth from your affectionate devotion, with which you reverence Us, and the Church of Rome, that We admit your petitions to a favourable hearing, especially those which concern the salvation of your souls. For this cause, We being moved to yield to your supplications, by the tenor of these Presents, do grant this Indulgence to your Devotion, that such a Ghostly Father, as either of you shall choose, shall have power by Apostolical authority to grant to you (persisting in the sincerity of faith, in the unity of the holy Church of Rome, and in obedience and devotion toward Us, or Our Successors Popes of Rome, Canonically entering into that Sea) full remission, only once, at the point of death, of all your sins whereof you shall be contrite and confessed: in such manner nevertheless, that in those cases where satisfaction is to be made to any other, the same Confessor shall enjoin you to do it by yourselves, if you survive, or by your heirs if you shall then die, which you, or they ought to perform as aforesaid. And lest (which God forbidden) you should by this favour become more prone to commit unlawful things hereafter: We declare, that if upon confidence of this Remission or Indulgence, you shall commit any such sins, that this present Pardom shall not be any help to you concerning them. Furthermore let it be lawful for no man to infringe this Writing, or Grant of Ours, or with whatsoever boldness to contradict it. And if any shall presume to attempt any such thing, let him know, that he shall incur the indignation of Almighty God, and of his blessed Apostles S. Peter and S. Paul. Given at Rome at S. Peter's, under the Fishers-Ring, the fifth of june, in the second year of our Papacy. 17. Let our Sectaries peruse this Breve, and tell me whether their consciences will ever serve them again to upbraid our Pastors with the former sacrilege so rise 4. Conditions necessary to gain an Indulgence. heretofore in all their mouths. Let them read the conditions here required to gain an Indulgence, and tell me whether they any way encourage or authorise us to sin. For first it is necessary thereunto to persist in the sincerity of faith. Secondly, to be sorrowful, contrite, and confess our sins. Thirdly, to make satisfaction, or restitution, if any be needful. Fourthly, not to presume hereby to attempt unlawful things. But who can be sorrowful, much less fruitfully confess, or duly satisfy for that which he purposeth to commit? who can be embolned to fall into sin in hope to obtain a Plenary Indulgence, when this very hope and presumption is a main bar not to gain the Indulgence? And strange, no doubt, strange and admirable was the providence of God in manifesting these things in so fit a time. 18. For as in the days of Theodosius the Emperor, Gregor: Turon. de glow. Mart. l. 1. c. 95. Baron in annal. an. Christ. 357. This happened in the year of our Lord 1582. under Pope Gregory the 13. he, awaked and revealed the happy Martyrs S. Maximian, Malchus, Martinian and the rest, after they had slept 372. years, when the article of our resurrection was most eagerly impugned by the Sadducean heresy: & as he revealed the body of S. Felix Pope and Martyr, by means of some who to find a treasure digged at Rome in the Church of S. Cosmas and Damianus the very day before his feast is celebrated, when so many doubts were made about his Martyrdom, as his name might have been otherwise in danger to be blotted out of the Calendar: So the Divine wisdom who with admirable sweetness disposeth all things, even then in the Royal City, in the chiefest Temple, in the greatest recourse of English Sectaries disclosed this pardon in testimony of the innocency of his Vicegerents, when they were most hoatly pursued, and most wrongfully condemned of the deepest crimes in abusing of them; that none hereafter may presume to stand against a witness produced from heaven, or return them as faulty, who are so evidently acquitted by the sentence of God. 19 To conclude therefore, and briefly recapitulate what hath been said in these two former Chapters. 1. I have proved out of Scripture, that the fault of sin being pardoned, some punishment may after remain. 2. I have proved out of Scripture, that we ourselves, or some other in our behalf may satisfy God for that dept of punishment. 3. I have proved out of Scripture, that diverse perfect men have more Satifactory works, than the punishment of their sins require. 4. I have proved out of Scripture, that this surplufsage of Satisfactions is appliable unto others. Therefore seeing the whole ground of Indulgences consists in this communication of superabundant Satisfactions, the whole ground of Indulgences is strongly fortified by the infallible authority of holy Scripture. The end of the first Book. THE SECOND BOOK. THE NINTH CONTROVERSY, MANIFESTETH How Christ our Saviour performed not the office of Mediation, according to both his natures: against D. Fulke, and D. Field. CHAP. I. I HANDLE this Controversy chief to declare a doubt of no small importance, in which my Gracious Sovereign King james desired once to be resolved, as I myself heard a Noble man coming from Courr, deliver A deep and learned question proposed by King James. in the presence of many great personages. The doubt was this: How our Saviour sussered, and in what manner he satisfied for the multitude of our sins? Whether as God, or as man, or partly as God, and partly as man. If as God, his Godhead was passable, his Godhead corruptible, which is impossible. If as man, his manhood being finite, and all the actions of his humanity finite, they could not be of infinite value to ransom the iniquities of men. If partly as God, and partly as man, the Godhead is divided into parts, and some part made passable; both which destroy the Nature of God. A learned question, and worthy so Noble a Prince, if it may please him as willingly to give ear to the answer, as he hath wisely propounded the difficulty. The resolution whereof wholly dependeth on this matter which I now discuss, according to what Nature Christ did mediate in our behalf. For according to that he prayed, according to that he sacrificed,, died and purchased the price of our redemption. 2. Two contrary opinions, or rather impious heresies, Cyr. ep. ad Eulog. & patet ex quater. Nest. tomo 2. open. Cyr. Euag. l. 1. c. 2. Theo. l. 4. haer. fabu. Gelas. l. de duab. ●at. count. Eutych. Theod. ut supra c. vlt. Greg. de Valent. in 3. p. disp. 1. q. 2. punct. 10. Luth. in confess. de coen. Dom. Luth. l. de council. par. 2. p. 276. Zuing. in resp. ad Conf. Luth I find touching this point. First Nestorius maintaining our Saviour Christ, who was borne of the Virgin, to be a mere man both in nature and person, did obstinately teach, that he only prayed as man, suffered as man, and exercised his function of mediation as a mere man; witness S. Cyril, Euagrius and Theodoret▪ Eutyches on the other side unconstantly affirming, that either the deity of Christ was changed into his humanity (as Gelasius reporteth) or his humanity into his Divinity (as Theodoret mentioneth) and that after this conversion the Divine nature only remained, did consequently defend, saith Gregorius de Valentia, that he suffered in his Godhead, and died also according to his Godhead, albeit in the outward show and semblance of man. Both these wicked and diabolical opinions brewed by Satan, have been broached of late by our new reformers Luther and Caluin. 3. Luther vented the Eutychian blasphemy, in the Confession he made of the supper of our Lord saying: If I believe the humane nature only suffered for me, Christ is a simple or infirm Saviour, and then he himself needeth another Saviour. Therefore he supposed with Eutyches, that his divinity suffered, as appeareth by his invective speeches against the zwinglians, calling them Nestorians for denying it, and by Zuinglius Apology, or defence of his brethren in refuting Luther, who saith: If Christ according to his Deity be passable, certes, he is no God. 4. john Caluin in his book of Institutions wholly seemeth to favour Nestorius, distinguishing with him, Two persons Calu. insti. c. ●3. §. 9 23. & 24 in Christ, the person of the Son of God, and the person of the Mediator. Who howsoever he may strive to gloze that manner of speech: yet neither he, nor Melancthon, nor M. Fulke, nor M. Field, nor any Protestant, who embraceth their doctrine, can from the blot of Arianisme or Eutychianisme Calu. ep. ●● Polonos. in●er tracta. p. 682. 683 printed Genevae anno. 16 11. Melanct. ●● locis edit. 1545. Fulke in c. 5. ad Haeb. sect. 4. Field in his 5. book of the Church ●● 16. Dan. cap. 2. Haeb. 7. v▪ ●6. Leo ser. ● de natali Domini. Basi●. in illud Psal. 48. Frater no● redimit. Nazian. orat. 2. d●●aschate. be any way excused: for (explicating how Christ paid the forfeit of our sins, or made mediation to his Father) Caluin avoucheth, that he was our mediator, According to his divine nature, in respect of which his Father was greater than he. And that he was mediator; Before his Incarnation, before Adam's fall, even from the beginning. Melancthon: The divine nature was obedient to the Father; It yielded to the divine anger. M. Fulke: Christ as God offered Sacrifice. He was a Priest according to his Deity. He was our Mediator (saith M. Field) according to both his natures. Thus the Soothsayers delude his Majesty's wise demand, who might find many daniel's in the Church of God able to unfold the mystery, and resolve him in the truth. 5. We therefore reply to the question propounded: that our innocent, and impolluted Priest, our Mediator and Redeemer Christ jesus, satisfied the wrath of his Father for our manifold transgressions according to his manhood and not according to his Godhead. For albeit he were both God and man, yea perfect God and perfect man, answerable to that of S. Leo: unless he were true God, he could not afford us remedy; unless he were true man, he could not show an example; which S. Basil, S. Gregory Nazianzen, and many others in like manner affirm: Yet if you demand how and by what means he discharged the office of mediation, the function of Priesthood? then we answer; He performed them by the means of his humanity, and not by any work of his deity, which I illustrate by this familiar example. Take one and the same man, who is an excellent Physician, and a singular Lawyer: When he ministereth wholesome physic to his patient, it is true, to say, he who ministereth physic, is both a Lawyer and ●. Tim. 2. v. 5. Aug. l. 2. de pecca. orig. c. 28. Aug. praefat. in E●ar. 2. Psa. 29. Aug. de Civit. Dei ● 10. c. 20. Cyr. in Apol. pro 12. Capitibus. Chrys. in c. 6. ad Haeb. Fulgent. l. de incarna. & gratia Christi. Amb. l. 3. de fide c. 5. Idem (inquit) Sacerdos idem & hostia: Sacerdotiuntamen & sacrifi●um humanae conditionis officium est. etc. Nemo ergo ubi ordinem cernit huma●● conditionis, ibi ius divinitatis as●ribat. a Physician; yet you cannot say he ministereth physic by his skill in law, but by the art of physic: so our high Bishop, our merciful Redeemer, who sacrificed himself upon the Altar of the Cross,, was (as I say) both God and man. If you inquire according to what nature he offered this Sacrifice, or used mediation in our behalf? then we reply: he accomplished them in his humane nature, and not in his divine, which S. Paul by the instinct of the holy Ghost, and the Fathers with him manifestly declare. 6. S. Paul averreth: There is one God, one also Mediator of God and men, man Christ jesus. He did not say (as S. Augustine here observeth) Christ jesus, but Man Christ jesus, to denote the nature by which he was mediator; expressly inferring, By this therefore a Mediator, by which he was man: and a little before: Not by that by which he was equal to his Father. In his explications upon the Psalms: What is it to be a Mediator between God and men? Not between the Father and men, but between God and men. What is God? The Father, and the Son, and the holy Ghost. What are men? sinners, wicked, mortal. Between that Trinity and men's infirmity & iniquity a man is made Mediator, not wicked, but yet infirm. In his book of the City of God: Christ is a true mediator in as much as he assumed the form of a servant, whereas in the form of God he receiveth the Sacrifice with his Father, with whom he is one God. S. Cyril, S. Chrysostome, Fulgentius I let pass. S. Ambrose only I join with S. Augustine, the Father with the Son, the ornament of Italy with the glory of Africa, who affirmeth: The same is the Priest, and the same the Host. Nevertheless the Priesthood and the Sacrifice is the office of humane condition: And a little after: Let no man therefore where he seethe the course of humane property, there ascribe the right of divinity. 7. But you will say; the knot of his Majesty's difficulty is not yet unloosed. For suppose he prayed, sacrificed and satisfied for our sins according to his manhood, how could his prayer, his sacrifice, his satisfaction amount to such infinite value, the nature of man being finite, and all his actions finite? I answer, that this proceeded from the dignity of our Saviour's person, which being not the person of man (as Nestorius wickedly held) but the sole, sacred & divine person of the Son of God, it dignified and ennobled the actions of his humane nature, which it sustained, and made every one of such Rom 5. 20 inestimable price, as they fare surpassed the sum of our trespasses, that, where sin abounded, grace might more abound. For as the baseness of the person, who iniureth another, increaseth the nature of the wrong: so the worthiness of him that satisfyeth enhanceth the valour of satisfaction. Hence it cometh, that the recompense made by a Prince is more esteemed, then that which is exhibited by a private person, and the outrage attempted by a base companion against a Prince, more heinous than the injury which a Prince committeth against one of mean condition. Therefore Aristotle in his Ethics saith: Arist. 5. Ethic. c. 8. Arist. 1. Metaph. c. 1. If a Magistrate strike another, he is not to be strooken again: but if any man strike him, he is not only to be strooken again, but severely also to be punished. Where by the baseness of the offender, and worthiness of him that is offended, he exaggerateth the grievousness of the crime, and greater desert of punishment: So on the other side, in the way of recompense and satisfaction, the excellency of him, that satisfyeth and submitteth in our behalf, maketh the submission fare more acceptable, because Aristotle saith: The Clem. 6. in extra. unigenitus de paeniten. & remis. Proclus hom. de Chri. nativitate in Concil. Ephe. c. 7. ●om. 6. Amb. praf. in Ps 35. Leo epist. 83. Vniversitatem captivorum. Cyp. ser. de rat. cir cuncisionis. 1. Tim. 2. v. 6. Ephes. 5 v. 2. Philip. 2. v. 8. Chrys. ho. 7. in eum loc. Cyr. cate. che●i. 13. Haeb. 5. v. 7. actions are to be attributed to the persons that work. Wherefore seeing it was the divine person of the Son of God, which by the operations of his humanity prayed, sacrificed and humbled himself to his Father, he advanced his prayers, his sacrifice, his humble submission, and every action he achieved in his manhood to be in moral estimation truly accounted of infinite and unspeakable worth. 8. He purchased for us by his merits and satisfaction (as Clement defineth) an infinite treasure. He paid (saith Proclus) such a price, as did equal the debt of sin, even in the axact nor me or rule of justice. He disbursed (as S. Ambrose averreth) gold so precious, a ransom so rich, as it was able to wash away all sin: able to redeem (saith S. Leo) the whole multitude of cap. ives. Not through the benignity only of Gods favourable acceptation: but by the worthiness (as S. Cyprian writeth) of our Redeemers oblation, who with so great authority entered the holy places etc. Where he deriveth the excellency of his oblation from the great pre-eminence of his person, who offering and submitting in our behalf not only the actions of his humanity, but himself also, his own divine and sacred person, morally derived as much worthiness to his works, as there was true reverence and dignity in himself. Which maketh S. Paul so often repeat, He gave himself a redemption for us: He delivered himself for us an oblation and host to God: He humbled himself being made obedient. Where S. Chrysostome saith: As much highness and dignity as he had, so much humility likewise did he undergo. And S. Cyrill. jesus offering himself the price, shall he not appease the wrath of God conceived against men? Yes, yes. The Apostle again averreth it: He was * Our protestāns perniciously corrupt those words, saying: He was heard in that which he feared, to prove that he feared the pains of hell. O horrible blasphemy! S. Chrys. & the rest in eum lolum. ●uar, in 3. par. disp. 4. sect. ●. heard for his reverence, That is, for the reverence which was due unto him being the Son of God, as S. Chrysostome, S. Anselme, Hugo de Sancto Victore and Theophilact interpret it. And S. Paul seemeth to insinuate immediately adding: And truly whereas he was the Son of God for that great dignity of his person he was heard, and reverenced of his Father. 9 here some learned Protestant may object. That the person of the Son of God was the party offended; therefore it could not satisfy, but must be satisfied by the submission of another. I answer with Suarez: the person of the Son of God may be considered two ways; either as it is all one by Identity with the nature of God, or as it supporteth the nature of man. In the former sense he is the party offended and must be pacified: in the latter he is our Priest, Mediator, and he that pacifyeth; because the operations he worketh by his humanity are only capable of merit, and apt to satisfy, and not these he produceth by his Divinity. Which maketh M. Fields, M. Fulkes, and their followers assertion the more detestable, who faygne Christ to mediate by both his natures. As though he could either merit or satisfy in respect of his Deity, or without merit & satisfaction discharge his office of Mediation, the mystery of our redemption. Many other such invincible reasons may be brought against them. 10. For he that mediateth to another, useth some submission and entreaty unto him to obtain that he cannot himself perform, which argueth want and impotency in the mediator, and power or authority in him, to whom mediation is made. So that if Christ as God sueth and supplicateth to his Father, he is, as the Arians said, more impotent than his Father, according to his Godhead, he is a Creature, and not God. Again he that maketh mediation, must be distinguished from him to whom mediation is made: but the divine nature of Christ is the party offended, he that ought to be pacified, he to whom mediation is made; Therefore it cannot be he that maketh mediation. For this cause Cardinal Bellarmin inferreth, that Christ could not be our Mediator neither Bellar. l. 5. cap. 5. de Chri. Mediatore. according to both his natures severally, nor jointly. Not severally for the reasons alleged: not jointly, because though in that sort he differ from the Father & the Holy Ghost, neither of which is both God and man, and from the Sons of men who are merely men: yet he differeth not from the Son of God (who was to be pacified) neither in nature, nor in person. 11. D. Field taxeth this: as a silly kind of reasoning; And he like a silly novice impertinently or impiously replieth: Field in his 5. book c. 16 fol. 53. That the Son of God incarnate differeth not only from the Father, and the holy Ghost, but from himself as God, in that he is man; and from men and himself as man, in that he is God. And therefore may mediate not only between the Father and us men, but also between himself as God, and us miserable and sinful men. How idle, how impertinent is this? Do not we grant? Doth not Bellarmine in the same place confess this difference? Bellar. l. 5. c. 3. Do not we acknowledge that Christ doth mediate between his Father and us; yea between himself as God, and us wretched sinners? But the question is according to what nature he performs it? And you, who affirm him to execute it according to both natures, should show how the Divine nature of Christ, which maketh mediation, differeth from itself, to whom mediation is made. Assign no difference, and you confound the party satisfying with the party offended, you make no satisfaction, no mediation at all. Assign a difference, & you divide the unity of Godhead, you impiously deny the Blessed Trinity. The Son, say you, assumed the nature of man, which the Father did not. True: But what? Did the Incarnation or assumption of man make any distinction, any mutation in the essence of God? Is not the divine nature of the Son, notwithstanding his Hypostatical union, the same with the Fathers, the same with the Holy Ghosts? Is it not as far distant from▪ us in the Son, Aug. li. 2. de pec. orig. c. 28. Fulke ubi supra. Aug. in Psal. 109. Theod. in eumdem Psal. jero. in Psal. 109. as it is in the Father? As fare distant since, as before the incarnation? Therefore I conclude with S. Augustine: Quomodo erit medietas, ubi eadem distantia est? How can there be a mean, where the same distance still remaineth? 12. The like forces we bring against M. Fulke, who maketh Christ a Priest in respect of his Godhead. For besides the Fathers, who directly affirm the contrary, besides S. Augustine who saith: As he was man, he was Priest; as God he was not Priest. Theodoret: As man he did offer Sacrifice; but as God he did receive Sacrifice. S. Hierome: Our Lord swore etc. Thou art a Priest for ever. He swore not to him, who before Lucifer was begotten, but to him, who after Lucifer was borne of the Virgin. Besides these authorityes, if Christ be a Priest and offer Sacrifice (as M. Fulke holdeth) according to his Divinity, he is both distinct from his Father and inferior to him according to his divinity. He doth homage to him as his Lord and supreme sovereign; and sitteth not (as the Scripture teacheth) on his right hand, equal with him in dignity, equal in glory, power, majesty, as the * Atha. ser 1. con. Arian. B●sil. l. de Spir. sanct. cap. 6. Ambr. l. 1. defied c. 4. etc. Doctors commonly interpret that place. Nay, he is (as the † August. ●om. 6. propos. 33. Fulk. in c. 5. ad Haeb. sect. 4. Field. 5. ca 16. Arians affirmed) the Priest and Minister of his Father, and not his true and consubstantial Son. M. Fulke, and M. Field with him seek to avoid these blasphemies by distinguishing the works of mediation and Priesthood into two sorts: into works of ministry, & works of authority. Of ministry; as to pray, to pay the price of our Redemption, and by dying to satisfy for sin. Of authority; as to enter into the helyest place, to reconcile us unto God, which two, D. Fulke expresseth: Or to quicken, give life, impart the spirit of sanctification, to pass all good unto us from the Father in the holy Ghost, which M. Field specifyeth: And then they will have the works of ministry to be performed by Christ in his manhood: the works of authority in his Godhead. Such masks they prepare to hide the face of their monstruos assertion: notwithstanding the ugly shape appeareth. 13. For here they first intermingle the ministerial function of man with the powerful actions of God: To enter into the holiest place, to penetrate the heavens, which M. Fulke ubi supra. Fulke recounteth as a work of authority, was (if we speak of the action & not of the power by which it was done) a local motion, and work of ministry proceeding from man, and not from God, who is unchangeable, immoveable, not entering any place, but filling all places with his infinite immensity. In like manner the reconciliation, which Christ as Mediator made, was the action of his humanity, in which sense S. Paul said: God was in Christ 2. Cor. ●. v. 19 reconcyling the World to himself, because he reconciled it to himself by Christ by the obedience, and labours of his manhood. Or if he take this reconciliation as made by God, without the interposing of a third person, as one may by himself reconcile his enemy unto him, than (I say) this was no act of mediation, but an act of God's mercy, as much belonging to the Father, as to the Son. So I acknowledge the works of authority, which M. Field loco citato. Field mentioneth, to be the works of Christ's Divinity, but not the works of mediation, not proper to the Son of God, but common to all the persons of Holy Trinity, agreeable to that principle ratifyed by all Divines: Indivisa sunt opera Trinitatis ad extra: The works of the Trinity outwardly Field in his 5. book of the Church c. 16. f. 52. M. Fields reply savoureth too much of Arianisme. produced, indivisibly proceed from every person. 14. D. Field replieth: Though their action be the same, & workedone by them: yet they differ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the manner of doing. For the Father doth all things, auctoritatiuè, and the Son subauctoritatiuè, as the Schoolmen speak. Thus he writeth, and still dippeth his pen in Arian poison. For yield that the divine nature of the Son of God worketh in a different manner from the nature of the Father, there must needs ensue some difference in nature, some diversity of wills, otherwise it cannot be conceived, how the Tho. 1. p. ●. 19 art. 4. same indivisible essence, how the same unchangeable will, which is the cause of all things, should change, and alter in manner of working. 15. Secondly, if the Father and the Son differ in manner of doing these outward actions towards us their Creatures, than they are not both (as the Divines term The three persons of holy Trinity are but one beginning or author of things. them) Vnum principium: One sole origen or beginning of things; but the Father causeth and willeth them one way, the Son another: the one createth, quickeneth, and giveth life in this sort, the other in that. Which is nothing else, but to rake up the ashes of old, dead and buried heresies, to give way to the Manichees and other followers, to ma●● diverse Creators and Beginners of things. Yet because you affirm the Schoolmen bolster this error, name (I beseech you) what Schoolmen they are. Who, unless he were an Arian, presumed to write, that the essential and external actions (for of them we now speak) which the Father and the Son essentially produce, are different in manner of doing? Who, in respect of these works, ever uttered those words, which I quake again to repeat; the one did them auctoritatiuè, the other subauctoritatiuè? What? Is the Son according to his Godhead an inferior instrument or underling to his Father? The Oracle of S. Paul recordeth: Christ jesus, when he was in the form of God, thought it no robbery to be equal unto God: and shall this Phil. 2. 6. Sectmates blasphemy take place, that he hath power and authority to work under God? He answereth, his meaning is not the son should be an instrument or underling Field ibi. to his Father, but that he receiveth the essence he hath and power of working from the Father, though the very same that is in the Father, only differing (as he noteth before) in subsistence. 16. Is this M. Field, the part of a Christian, to sprinkle your writings with words of blasphemy, and powder them over with a wholesome meaning? Hath not our learned Sovereign King james, worthily condemned Conradus Vorstius that egregious Heretic, for the like abuse? K. james in his declaration concerning his proceed in the cause of D. Contradus Vorstius. pag. 36. Gen. 19 24 doth not he teach it unlawful to use in these great mysteries any other phrase or manner of speech than such as the Church hath always used? How dare you then in his kingdom, under the shield of his protection; how dare you diuulge in Print such venomous speeches, such pestiferous words? howbeit you seek, as Vorstius did, to strew and cover them with a sugared sense. For I confess the son of God receiveth his essence as begotten of his Father, and so may sometime by denomination or appropriation of speech be said to work by power received from his Father, as in Genesis it is written: Our Lord reigned from our Lord. But for one person to mediate to another, is not only required a different denomination, but a real and substantial difference: a distinction, an inferiority in the very essence itself, in such manner as I have often inculcated. Also I confess the persons of holy Trinity differ in Subsistence, differ (to use the terms of Art) in Personal Notions, or notional Relations. Yet hereof to infer an under-power or different manner of producing outward and essential works, this (I say) is either to make some diversity of natures, with the accursed Arians, or give scope to the Manichees to establish not a double only, but a triple God, or threefold cause of things created. Now if you tremble to support such wickedness as your words enforce, to what purpose was that sacrilege breathed forth? How answer you the objection of the unity of the works of the Divine Persons? how make you the same action a work of mediation in one, and not in the other? 17. For you ought to know (good Sir) if you dare usurp the title, or challenge the dignity of a Divine, that albeit the Father, Son, and Holy Ghost jointly cooperate and accomplish the works of authority you mentioned, as they are perfectly subsisting in three Persons really distinct: yet they perform them not primarily or formally by their personal properties, by which they differ, but by their will and understanding in which H●●r. de Gandavo quodl. 6. q 2. they agree, and not by them (if we speak precisely) as they are Notionally, but as they are essentially taken; that is, as they are one, absolute, and the same in every person. It was I confess the error of Henry de Gandavo, that the Nationall knowledge and love of God did practically Molina in 2. par. q. 36. ●. 4. disp. 2. 5. & 6. Altifiod. l. 1. sum. c, 30. Greg. Arimin. 1. dist 22. q. unica. Valen●. in 1. par. disp. 2. q. 10. punct. 5. de person. Spiritus Sancti. S●oc. l. 2. ●st. 1. q. 1. produce all outward creatures: yet far was he from your impiety; far from imagining so main a difference, as to attribute thereby a work of submission, subjection, mediation to one person, which is not in the other. 18. The holy Ghost as the Divines teach, proceedeth from the Father, and from the Son, as they incommunicably subsist by their different relations: yet not according to their difference, but according to one single or common virtue of spiration, which is the same in both. In so much as the Council of Florence had not only defined that the Father and the Son are one origen or beginning of the Holy Ghost, but also (as Al●isiodorensis, Gregory of Arimini, & Valentia affirm) that they are not aliter atque aliter principium: After a distinct and several sort a beginning: not breathing the holy Ghost in a different manner one from the other. But Scotus excellently proveth out of S. Augustine, that as the Father & the Son are one beginning, in respect of the Holy Ghost: so all Aug. l. 5. de Trin. c. 14. three are one in respect of creatures. The reason is, because the * Molina in 1. par. q. 45 art. 6. Bannes ibidem. Molina in 1. part q. 36. art. 2. Disput. 3. Divines tell you, that the Relations of themselves are of no activity, their only function is inwardly to distinguish the persons among themselves, and not outwardly to work, but only as they are identifyed with the Almighty working nature of God. 19 Moreover it is an approved principle amongst the learned, that in the Trinity all things are one, Vbi non obuiat relationum oppositio: Where no opposition of relations is interposed. But in manner of producing outward actions there is no opposition of relations, no diversity of notions; therefore all unity, conformity, and no difference at al. Which the Prophet Moses denoted in the beginning Gen. ●. of Genesis by these two Hebrew words, Elohim bara, Creavit Dij: where to show the unity of the divine essence and Identity of action, together with the Plurality of the People, he coupleth the singular number Bara, Creavit, with the plural Elohim. And yet if they had created in a distinct manner, it had been as needful to have used the plural number Creaverunt, to express their variety of working, as the plural number Elohim to betoken the diversity of persons: nevertheless if contrary to the Holy Prophet, I should yield unto M. Field what he requireth, it serveth not his turn. For suppose the persons did work in a different manner: yet the Son hath no different manner of working from himself; and therefore it still implieth that he as God should mediate, and be also he to whom mediation is made, which are the only things controverted between us, and the only points which always remain unanswered. 20. These are I grant, profound & deep mysteries, these of the Trinity, too deep M. Field for you to treat of; they are able to dazzle the wits of Angels, it is not strange that they have wholly darkened, and eclipsed yours. Yet strange it is, you never heard what the Fathers writ against you. Strange, me thinks, you never read these words of S. Gregory Nissen: Not deuidedly for the number Nis●●●. ad Ablabium Aug. l. 1. de Trin. c. 4. & 5. Later. Con. c. Firmiter Tol●. 6. c. 1. & undecimum in conf. fid. 10. 5. v. ●9. Damascen l. 3. de fide ortho. c. 14. 15. Maldonat. in c. 5. Io. Nazian. orat. 2. de Filio. Tho. 3. p q. ●9. art. 2. Dam●s. l. 3. cap. 14. of persons doth the holy Trinity work every action. Nor those of S. Augustine: The three divine persons inseparably work. Not the like in the Lateran, the like in the 6. and 11. Tole●an Council. But most strange of all, so great a Preacher and expounder of the word could never call to mind that saying of S. john: What things soever the Father doth, those the Son also doth in like manner, and not in a different manner, as S. john Damascen upon this sentence excellently discourseth, and confirmeth with the testimony of S. Gregory Nissen. And Maldonate solidly observeth out of Leontius, that the Evangelist addeth, Similiter, In like manner, to signify that the Son doth work all things, in the same sort with the Father, with the same power, with the same authority, saith the same Leontius, and S. Gregory Nazianzen. The reason is, as S. Thomas, and S. Damascen declare, because: Operatio sequitur naturam, The operation followeth the nature: And where that is one and the same without any distinction, no distinction can there be in manner of action. 21. Nevertheless M. Field goeth forward: In this sort to quicken, give life etc. to whom he pleaseth especially with a kind of concurring of the humane nature, meriting, desiring and instrumentally assisting, is proper to the Son of God, manifested Field in his ●. book c. 16. fol. 52. in our flesh etc. Therefore notwithstanding the objection taken from the unity of the works of the Divine persons, may be a work of mediation. See what errors spring out of heretical pride: first he would have the diverse manner of working in the Son from the Father, wholly to arise out of their several manner of subsisting: now that not sufficient, he seemeth partly to draw it from the instrumental concurrence of Christ's humane nature. As though either the union of his manhood with the person of the Son, or the works it produceth should cause some alteration or diversity in the works of his Godhead. And he who is in himself unchangeable, should be altered and changed by the cooperation of his humanity. But what change can that cause in the actions of God the Son, as they proceed from his divine Nature, which it causeth not in the actions of the Father, in the actions of the Holy Ghost? Chief seeing S. Leo speaking in the person of S. Leo homilia de Transfiguratione. God the Father to our Saviour Christ, saith: This is my beloved Son etc. who all things that I do doth in like manner, and whatsoever I work, he without any separation or difference worketh with me: If all things? If whatsoever? Then those things which he worketh with the concurrence of his manhood, those he accomplisheth without separation, without difference from the works of his Father, and so cannot possibly by them mediate unto him. 22. To explicate myself more clearly. Touching the action of quickening, or giving life, which M. Field termeth a work of mediation, we speak not here precisely of it, as it meritoriously issueth from the humanity of Christ, but as it is efficiently produced by the Godhead of the Son, with a kind of concurring (for so he speaketh) of the humane nature. In which respect either M. Field distinguisheth two agentes: God on whom the action of quickening principally dependeth, and Man who instrumentally concurreth thereunto: or he distinguisheth them not. Say he distinguish them; then that work of authority, as it proceedeth from God, equally floweth from all the persons of Holy Trinity, in regard whereof they are all mediators, as well as the Son, because the nature, which principally causeth it, is common to all. Say he distinguish them not, but make one sole agent of both, on which the work of mediation indifferently and inseparably dependeth, than he confoundeth with Eutyches the two natures of Christ; and with Macharius, Tho. 3. p q. 18. art. 1. In 6. Syn. gen. act. 4. 9 & ●6. with Sergius, with the Monothelites their wills and operations; who for this cause are enroled in the rank of heretics, and above 1000 years ago condemned by Pope Agatho in the sixth general Council. 23. Wherefore to draw to an end, I entreat you all who peruse this Treatise, if the filth sucked out these miry puddles have not dammed up the passage of truth if these dregges of heresies have not quenched in you all sparks of grace, renounce the Patrons of such iniquity, beware the infection of their folly, the fury of them, who proclaim Christ a Priest, Christ a Mediator according to his Deity, and acknowledge with us how he dischargeth these duties only as man: notwithstanding how his actions, his Sacrifice, his prayers and tears were all of infinite and incomparable merit, through the excellency of his divine person. Which I would to God his Royal Majesty would also understand, for whose worthy satisfaction I have diligently laboured to decide this question. THE TENTH CONTROVERSY DEMONSTRATETH The Primacy of S. Peter: against D. Bilson, and D. Reynoldes. CHAP. I. ARISTOTLE the chief and Prince Arist. ●. 3. polit. ●. 5. 6. &. 7 of Philosophers assigneth three several manners of governing a Commonwealth. For either many of the meaner sort bear sway, or some few of the Nobility, or only one as absolute Sovereign. If many, it is called Democracy: if few, Aristocracy: if one, a Monarchy. The first, is often ruined with the tumults and garboils of the unconstant and diversly-headed multitude. The second, commonly divided with the strifes and factions of the ambitious Peers. The third, as it is less subject S. Thom. de regim. principum l. 1. cap. 1. 23. &. ●. to division, so most convenient, as S. Thomas learnedly noteth, to order, guide and keep many in peace and unity; the final scope to which all governments should be directed, and all ruler's aim. 2. Whereupon Plato, Aristotle, Isocrates, and diverse other affirm, in peace, in war, in managing all affairs, Plato in polit. Arist. l. 3. polit c. 11. 12. & l. 4. cap. 2. Isocrates oratione 3. this to be the most divine form of a Commonwealth, where one most singular man hath the supreme power and administration of things, which both God and Nature confirmeth. For in the mystery of the most holy Trinity, there is the Father from whom the Son, and the Holy Ghost, who from the Father and the Son, as from one only origen or beginning proceedeth. They every way equal, in properties distinct, in Persons three, are only one in overruling and disposing all things. Amongst the immortal spirits and quires of Angels there is one illuminated by God who giveth light to the rest. In the Heavens there is one first movable, by which the inferior orbs and planets are moved. One Sun from whence the light of the Stars is borrowed, and influence of the signs in the Zodiac determined. In earthly things, in this little world of man, there is one hart from which the arteries and vital spirits, one brain from whence the sinews, one liver from which the veins & channels of blood have their head or offspring: in every element there is one predominate quality. Amongst the birds the Eagle, among the beasts the Lion, among the fishes the Whale doth also domineer. In Trees, Cyprian tract. do Idolorum ●anitate. Herbs, and Plants, in Towns, Villages, Families, & private Houses the like head-ship or Monarchy might be showed if it were not too long for my professed brevity; in so much as S. Cyprian writeth: The very Bees have their guide and captain whom they follow. Apo. 2●. 2. Cant. 6. 3. Mat. 13. v. 38. 41. joan. 10. 16. Luc. 10. 34. 1. Tim. 3. ●●. 3. Now sith the Church of Christ militant upon earth, is a perfect, yet spiritual Commonwealth: sith it is, An holy City, A camp well ordered, and established by the wisest Captain, Governor, and Lawmaker that ever was: Who doubteth, but that he placed in it, the most worthy Regiment of all others, that Monarchical pre-eminence which in all his other creatures so perfectly reigneth; especially for that he resembleth it to A kingdom to A sheepfold, to An Inn, to An House, in which one King, one Pastor, one Host, one Master beareth sway. For that it ought to be correspondent to the ancient Mat. 16. 18. 19 Synagogue, in which one Highpriest answerable to the celestial hierarchies and orders of Angels, among whom one Seraphim is chief. And who was this visible Monarch, this Ministerial head of the Church under Christ, but S. Peter? To whom our Saviour said: Thou art Peter, and upon this Rock will I build my Church, and the gates of Hell shall not prevail against it. And I will give to thee the Keys of the Kingdom of Heaven, and whatsoever thou shalt bind upon earth, it shall be bound also in the Heavens: and whatsoever thou shall lose in Earth, it shall be loosed also in the Heavens. In which sentence four rare prerogatives are promised unto Peter, and by every one of them, his supereminent dignity above the rest of the Apostles manifestly declared. 4. For first he calleth him Rock, by which Metaphor he doth insinuate, that he, as a Rock or Stone unmoveable, Amb. ser. 47. Orig. hom. 5. in Exod. saith S. Ambrose, upholdeth the whole weight and fabric of Christian work. That he, saith Origen, is the great foundation, or most stone, upon which Christ builded his Church. Secondly, he addeth: To thee I will give the Keys of the Kingdom of Heaven, by which words is signified all power to enact or repeal Laws, summon or confirm Counsels, appoint or displace offices, consecrate or degrade Bishops, all power and authority, which is requisite for the rule, government, or instruction of the Church. For even as when the keys of a City are given up to the Magistrate, the administration and rule of the State is surrendered into Greg. l. 4. epi. 32. Luc. 11. 52. Apoc. 1. v. 18. his hands: so now when the Keys of the kingdom of Heaven are imparted to Peter: The whole charge and principality of the Church, as S. Gregory writeth, is committed unto him. And whereas there be two sorts of Keys: the Key of knowledge to teach and instruct, of which S. Luke: You have taken away the Key of knowledge; and the Key of authority and jurisdiction to guide and govern, whereof S. john speaketh: I have the Keys of death and of Hell; and Esay: I will give the Key of the house of David upon his shoulder. Both these Keys were here delegated unto Peter: by Isa. 21. v. 22. It was usual amongst the Hebrews to give power and authority by the Keys vid. Azor. Insti. mor. p. 2. c. 9 the one he had the Chair of infallible doctrine to decide all controversies, and define all matters of faith: by the other the sceptre of Ecclesiastical government to rule, order, correct, and chastise all the members of Christ's mystical body. Thirdly, he subjoineth. Whatsoever thou shalt bind upon earth, it shall be bound also in the heavens. Fourthly, whatsoever thou shalt lose on earth, it shall be loosed also in the heavens: that is, whatsoever punishment thou shalt inflict, either of excommunication, suspension, interdiction or degradation, or whatsoever other spiritual Censure (for he speaketh without restriction) the same shall be ratified by Almighty God: & whatsoever of these thou shalt release, the same shall be released in the heavens above. Upon which words, Origen observeth no small Orig. tract. 6. in Math. difference between Peter and the rest of the Apostles, because to them the Keys of one heaven were given, to Peter of many. Whereupon he inferreth they had not authority, in such perfection as Peter, to bind and lose in all the heavens. 5. Our Adversaries not doubting of the highest sovereignty, M. Reyn-in his Conference with M. Hart c. 2. divis. 1. M. Bills. in his book of Christian subjection, par. 1. fol. 62. & 63. Reyn. ibi. divis. 2. which by these singular privileges are betokened, apply some to Christ, some to all the Apostles, but none peculiar to Peter alone. For the first prerogative both M. Reynoldes, and M. Bilson attribute unto Christ, affirming either him to be the Rock, upon which the Church is built, or the faith which Peter pronounced of him, and not Peter pronouncing the same. The second, the third, and fourth Reynolds extendeth to all the Apostles, because to them all the Keys of the Kingdom of Heaven were given, the power of binding and losing, and not only to Peter. Silly men, who see not how they cross themselves in their own answers. For our Saviour speaking of one matter to one person in one and the same sentence, to whomesoever he made the first promise, to him he made the rest. Therefore if he promised the Keys to all the Apostles, upon them all he promised to build his Church, and not upon Christ. Or if he promised to build his Church upon himself, to himself he promised the keys of the Kingdom of heaven, to himself he promised all power of binding & losing, which had been as impertinent to our Saviour's discourse, as dissonant from truth. For Christ had all that power before, even from the first hour he began to plant his Church, he already enjoyed those privileges, not given by himself, as the jurisdiction here mentioned, but imparted by his Father, from whom he was sent. 6. Again, as those answers encounter one another: The words of Christ import some extraordinary favour to S Peter alone. so they offer violence to the Text, each of them depriving Peter of that sovereign dignity, which the whole passage of the place conveyeth unto him. For the words of Christ are purposely addressed to the person of Peter; his name is only changed at this time, and not any of the other Apostles; he is called Rock, and none of the rest: he only speaketh, and professeth Christ to be the Son of the living God; our Saviour only nameth him, and continually useth the singular number; yea he addeth the name of his Father, to distinguish him not only from the Apostles in general, but also from the other Simon. And shall not all these particiculer descriptions denote something in Peter, more than in the rest? If we appeal to the Greek, to the Hebrew, especially to the Syriac text, in which Fabri. in diction. Syro-caldaicolero. in c. 2. ad Gala ● language our Saviour uttered this whole discourse, it so evidently showeth the very first promise to have been made to Peter, and not to Christ, as nothing can be more clear. For he speaking in Syriac said unto Peter: Thou art Cephas, and upon this Cephas will I build my Church; where the same word Cephas signifying, as Guido Fabritius, and S. Hierome testify, a Rock, or Stone, is used in both places. And the Greek words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, though different in termination, signify the same. Wherefore as if Christ speaking in English, had imposed unto Simon the name of a Rock, & thereupon had said: Thou art a Rock, and upon this Rock will I build my church, there would have been no doubt, but that he had builded his Church upon Simon the Rock; so neither in this present, speaking the same in Syrtacke. 7. M. Reynolds not able to resist, confesseth at length Rain. c. 2. diuis. 1. pag. 24. that Fabritius translateth Cephas, a Rock. But Fabritius (saith he) showeth further, that Cephas signifieth a Stone also. And in the page immediately following he addeth Cephas in Greek is expounded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in English signifieth a Stone. Whereupon he counteth this a fit translation of the former Syriac words: Thou art a Stone, and upon this Stone will I build my Church. And what is this but to grant the substance of the thing, and wrangle about words? For whether Peter were termed Rock or Stone, as long as he was that stone, that singular stone, which after Christ upholdeth the frame of the militant Church of which the Apostles were part, he was the fundamental Cyr. l. 2. in joan c. 2. Cy●. ep. ad Quintum. Tertul. l. de prescript. Epipha. in Ancorato. Amb ser. 47. Nazianz. orat. de mother. ser. Basil. l. 2. in Eunomium. Aug. in Psal. con●. partem Donati. Bills. part. 1. pag. 62. Stone, upon which both they, and all others were built. And seeing the foundation is the same to a house which a head to a body, he was the head of the whole body of the Church. 8. The Fathers generally fortify the same. S. Cyril writeth that Christ called Peter by the name of Rock, because on him as on a steadfast rock or stone immoveable he was to build his Church. S. Cyprian saith: Christ chose Peter, upon whom he builded his Church. Tertullian termeth him: Ecclesiae Petram, The Rock or foundation of the Church. Read the like in Epiphanius, S. Ambrose, S. Gregory Nazianzen, S. Basil, and S. Augustine, of whom M. Bilson most wrongfully and slanderously writeth: That Peter is the Rock on which the Church is built, S. Augustine and others do plainly deny. But what if S. Augustine deny it not plainly? What if he deny it not at all? What if he plainly avouch it, and that in diverse places? Will you ever give credit again to M. Bilsons' writings? Therefore he upon the Psalms saith: O Church, that is, O Peter: because upon this Rock w●ll I build my Church. Read the like upon the 69. Psalm, in his Sermons: Our Lord named Peter the foundation of his Church, therefore the Church rightly honoured this foundation, upon which the height of the Ecclesiastical edifice is raised. Again: Only Peter August. conc. 2. in Psal. 30. & in Psal. 69. Et ser. 15. de Sanct. & ser. 29. qui est 5. de S. Petro & Paulo. Aug. l. 1. Retract. cap. 21. Bills. ●. par. pag. 63. Reyn. in his conf. c. 2. diuis. 1. 1. Cor. 3. among the Apostles deserved to hear: Thou art Peter, and upon this Rock will I build my Church; worthy truly, who to the people, which were to be builded in the house of God, might be a stone for their foundation, a pillar for their stay, a key to open the gates of the kingdom of heaven. M. Bilson may say, as some Protestants are wont, that S. Augustin reversed these things in his book of Retractations; how beit he is so far from retracting that exposition, as he there confirmeth it rather by the authority of S. Ambrose, and at the length leaveth it to the Readers choice, whether he will have Peter, or Christ the Rock, on which he builded his Church. 9 But D. Bilson and D. Reynoldes with him allege out of S. Paul: Another foundation can no man lay, then that which is already laid, which is Christ jesus. I answer another chief, principal, and independent foundation besides Christ, no man can lay: but an inferior, secondary or subordinate may be laid without danger of disgrace Basil. in concione de paeniten. to his unmatchable privilege. Because as S. Basil excellently teacheth: God imparteth his dignities, not depriving himself of them; but enjoying, he bestoweth them. He is the light, and yet he saith, you are the light of the world: he is a Priest, Basil. ibid. and he anointeth Priests: he is the Lamb, and he saith, Behold I send you like lambs amongst the midst of woules▪ he is a Rock, and he maketh a Rock; and immediately before refuting this Ephes. 2. Apoc. 21. former objection he saith: Though Peter be a Rock: yet he is not a Rock as Christ is. For Christ is the Rock, unmoveable of himself, Peter unmoveable by Christ the Rock. 10. If you infer that all the Apostles were thus termed Rocks and foundations of the Church: I answer they were indeed in a certain manner foundations all, because they were all chosen to preach the Gospel, and plant the faith in every part of the world: they were all immediately instructed by Christ; they had all most ample and universal jurisdiction throughout the whole empire of the Church. In which respects Origen, S. Ambrose, S. Hilary, S. Hierome and rest, whom M. Bilson and Bills. par. 1. pag. 63. Reyn. c. 2. diuis. 2. p. 37. john. 20. v. 23. Matth. 16. v. 19 john. 17. v. 9 Luc. 22. v. 3●. john. 16. v. ●3. Luc. 22. v. 32. Ephes▪ 2. v. 20. Matt. 16. v. 18. Mar. ule. v. 15. joan. 11. v. 17. Bern l. 2. de Consider. Pascere apud Haebreos idem nonnumquam est quod regere. Psal. 22. Dominus regit me. in Hebraeo est Dominus pascit me. M. Reynolds object, confess the keys to be given to all the Apostles, they acknowledge them all Rocks and Foundations of the Church: yet as their authority was delegate, S. Peter● ordinary, as they had absolute power over others, S. Peter over them; so they had all the keys, but with dependency of Peter: they were all foundations, but Peter the first after Christ, and main foundation both to them, & to the whole Church with them. Whereby he excelled the rest of his fellow Apostles in pre-eminence of power, in pre-eminence of Faith, in pre-eminence of dignity. And therefore whatsoever privilege in any of these kinds is attributed in holy Write to all the Apostles together with Peter, the same is imparted again to Peter alone in a more peculiar and special manner. To them all power was granted to remit sins: Whose sins ye forgive, they are forgiven them; and whose ye retain, they are retained. To Peter alone in more ample sort: Whatsoever thou shalt bind on earth, shallbe bound in the heavens; and whatsoever thou shalt lose in earth, shallbe loosed also in the heavens. For them all Christ prayed that they might be constant in faith, Not for the world do I pray, but for them, whom thou hast given me▪ for Peter alone, I have prayed for thee, that thy faith fail not. To them all our Saviour said, When the spirit of truth cometh, he shall teach you all truth: to Peter alone, Confirm & strengthen thy brethren, in the truth the holy Ghost shall teach. Of them all it is written, That we are planted upon the foundation of the Apostles and Prophets: of Peter alone, Thou art Peter, and upon this Rock will I build my Church. To them all it was said, Going into the whole world, preach the Gospel to every Creature: To Peter alone, Feed my sheep. What sheep (saith S. Bernard) the people of this or that City? Of this or that Kingdom? My sheep (quoth he.) To whom is it not manifest that he designed not some, but assigned all? Nothing is excepted, where nothing is distinguished. 11. Feed my sheep: that is, feed all that are within the compass of my fold, all that may be entitled mine, whether they be Apostles, Bishops, people or Princes, unless Matt. 16. v. 18. & ●●. Psal. 2. Mich. ●. Matth. 2. Apoc. 2. perchance their Apostolical, Episcopal, or Imperial sovereignty any way exclude them from the number of my sheep. By these words that great reward, which was promised to S. Peter in the 16. of S. Matthew, is here exhibited to him and his successors: by these he is installed in his Pastoral dignity: by these he is created head of the Apostles, and chief Governor of the militant church as the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth declare, which importeth not only feed, but feed by governing and ruling, as may be seen in diverse other places of Scripture. Likewise Euseb. Emiss. serm. in Na●iuit. S. joan. Euang. our Blessed Redeemer gave here unto S. Peter commission both to feed his Lambs, & to feed his sheep, whereupon Eusebius Emissenus above a thousand years ago, proposeth this convincing argument. He committed (saith he) to S. Peter his Lambs, and then his sheep, because he made him not only a Pastor, but the Pastor of Pastors. Peter therefore feedeth the lambs and also the sheep. He feedeth children and their Mothers, he ruleth the people and their Prelates. He is therefore joan. ●1. v. 15. the pastor of all, because besides lambs and sheep there is nothing in the Church. Hitherto Eusebius. Also before this power was given to Peter, Christ demanded of him: Simon of john ●ouest thou me more than these? What caused the Son of God to exact more love of Peter then of his fellow-Disciples? Had not equal love been sufficient to equal care? Why then doth he exact more? But only because Chrys. l. 2. de Sacerd. Ecclesiae praefectura he bequeathed unto him a fare higher Dignity, a more perfect charge over his floke, the headship or primacy of the Church, as S. john Chrysostome, by the force of this argument invincibly proveth. 12. Moreover when our Saviour repressed the in ordinate Luc. 22. v. 26. lust and desire of reigning in his Disciples (a place with which our Adversaries urge us, and we easily retort upon them, turning the points of their weapons, against their own breasts) two things he observed: he reprehended the imperious & haughty manner of ruling ordinarily practised by worldly Princes: & he instructed them in another course of governing which he purposed to plant among them. In the former he useth general Qui maior est invobis. Reyn. in his Confer. c. 2. diuis. 2. pag. 105. Reyn. ibid. Vos autem non sic. or non ita erit inter vos, as S. Matthew readeth. Matth. ●0. v. 26. Luc. 22. v. 26. terms and speaketh to them in common, Vos au. 'em etc. but you &c. in the latter, particular words, directing his speech to one, he that is greater. In the former he teacheth them all to humble themselves, and not to thirst after earthly preferments; in the latter he doth not only teach humility to all (as Reynolds would likewise slip away) but he also delivereth an instruction to one how to behave himself in government. In the former I accord with him, that he debarreth them all from being such Lords, from such proud dominion as he there rebuketh, and therefore purposely saith: But you not so; in the latter he approveth a distinct manner, but directly establisheth a superiority amongst them, saying, He that is the greater among you, let him become as the younger. He doth not say, he that would be, as in S. Mathews Gospel, but he that is, nor he that is the greaterover others, but he that is the greater among you. Among you my Apostles, among you, in the midst of whom, I the Leader, have been like him that waiteth: so he whom I shall leave as chief among you, let him follow my example, and be as the waiter. 13. Shall I here pose M. Bilson, shall I pose M. Reynolds, what this instruction meant? was it addressed to some one amongst the Apostles designed to be head or not? if they answer it was, as maugre all violent constructions, or coloured glosses, the Text itself doth speak: Then there was one to be a Greater, a Leader, a Captain, or Prince amongst them, as the Greek * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word, & † Dirosh, that is, Princeps, a Prince in Syriack, in which language our Saviour spoke. Luc. 22. 31. & 32. Syriac openeth; if not, if it appertained to none; how will they free the wisdom of God, from letting fall those superflovous words? from teaching a lesson, proposing an example, giving an instruction, which no way belonged to any of his audience? how followeth that sudden digression immediately hereupon? Simon, behold Satan hath required, to have you for to sift as Wheat, but I have prayed for thee that thy faith fail not, and thou once converted confirm thy brethren. How is this saying connected with the former discourse? this conversion of our Saviour's speech at the same time to Peter? this redoubling of his name? this mention of the prayer he made for him, of the authority of strengthening his brethren given to him, unless he, he were the man appointed, to be head and Amb. lib. 10. in c. 22. Luc. posteaquam, inquit, flevisti, erectus es, ut alios regeres qui te ipse non rexeras. Arnobius in Psal. 138. Rein. c. 5. divis. 3. Mat. 10. 2. Beza in. Annot. Novi Test. An●o Domini 1556. Mat. 16. Act. 2. Act. 10. Act. 3. Act. 4. Act. 21 Act. 1. chief of them all? Which S. Ambrose flatly avoucheth, speaking thus unto Peter: After thou hast wept thou art raised up, that thou mayest rule and govern others, who didst not govern thyself. And Arnobius: Help it afforded to the Apostle penitent who is the Bishop of Bishops; and a greater degree is restored to him weeping, then was taken from him denying &c. that he might not only be assured to have recovered that which he had lost, but also to have gotten more by repenting, then ever he lost by denying. 14. Further, whensoever the Evangelists rehearse the Catalogue of the Apostles, S. Peter is named first; which M. Reynolds basely conceiting surmiseth to be, for that he was like the foreman of the quest in juries. But S. Matthew expresseth it to be, because he was indeed in the number of the Apostles, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Primus; that is, The first; a word so significant in Latin and Greek, as Beza suspecteth it to have been foisted into the text by some favourer of Peter's Primacy. Not only in naming, in sundry others extraordinary graces he is privileged as the first or chief of the Apostles. He was the first who acknowledged and openly confessed the Divinity of Christ: the first, who preached unto the jews: the first, who converted the Gentiles: the first, who confirmed his doctrine with a famous miracle: the first, who resisted the Synagogue: the first, who increased the Church with three thousand at one time: the first, who riseth: the first, who propoundeth: the first, who concludeth in the midst of his brethren. 15. Finally the Scripture teacheth that only Peter Mat. 17. Mat. 14. Luc. 5. was matched with Christ in the payment of tribute. Only Peter walketh, with him upon the waters. Only Peter recei veth Christ into his barge. Only out of Peter's boat doth our Saviour teach and instruct the people. Only joa. 21. Act. 12. Luc. 22. Leo serm. 3. de assump. sua ad Pontif. Luc. 5. v. 4. Amb. l. 5. in c. 5. Luc. Gal. 1. 18. Oecum in eum loc. Chrysost. hom. 87. in joan. Amb. in hunc loc. Peter's death and Passion was foretold by Christ. For Peter alone prayer is made by the Church, without intermission. To Peter alone infallible assurance was given to strengthen others in faith. To Peter alone our Saviour said: Duc in altum: Launch forth into the deep: that is, as S. Ambrose interpreteth: In profundum disputationum: Into the main depth of all disputations, of all hidden mysteries of our belief. To see Peter alone, S. Paul came to Jerusalem. He came as to his greater, saith Oecumenius. As to the mouth and chief of the Apostles, S. john Chrysostome. As to the first amongst the Apostles, to whom our Saviour committed the charge of the Church, S. Ambrose. Few juries I ween will perform the like office, or yield such dignity to the Foreman of their Quest. 16. But if you will see the Primacy of Peter more lively expressed, consider the actions he accomplished after the ascension of Christ, and you shall every where behold him practising his sovereign authority. To publish the deposition of one Bishop, and election of another in the College of the Apostles, is proper to the chief Act. 2. and highest Apostle: S. Peter pronounced judas to have lost his Bishopric, and proposed another to be chosen in his room. To condemn unto death without check or controlment belongeth to the chief and highest judge; S. Peter condemned Ananias and Saphira for their sacrilege Act. 5. Act. 8. Aug. l. de haeres ●ares. 1. Act. 15. jer. c. 3. epi. ad Aug. quae est 11. inter epist. August. in detaining that they had vowed unto God. To vanquish the first Peer and Patron of falsehood appertained to the first Peer and pillar of truth; S. Peter conquered and killed Simon Magus, the first Progenitor of Heretics, as S. Augustine averreth. To call and assemble Counsels, is the office and function of the supreme Pastor; S. Peter assembled the Council of the Apostles. And notwithstanding this Council was held in jerusalem, in the presence of S. james Bishop of that Citry, even in his own Cathedral seat: yet S. Peter (as S. Hierome noteth) first delivered his mind, and S. james with the rest ratified his sentence. So although S. Paul were the Apostle of the Dionys. l de Divi nomi. c. 3. Epiph. haer. ●●. Bern. l. 2. de consider. Cyr. Hieros' Cateches. ●. Cyr. Alex. l. 12. in joan. cap. 64. Aug ser. 124. de temp. & quaest. nou. & vet. test. q. 75. Opta. l. 2. cont. Par. jer. l. 1. in jovin. Chrys. hom. 55. in Mat. Euseb. in Chronic. Aug. l. 2. ca 1. de Baptis. Reyn. c. 5. divis. 3. Gentiles, and Preacher unto nations: yet S. Peter was the first, by whose mouth the Gentiles were called; the first, to whom notice was given of their admission unto the Church. Two evident tokens of his supremacy. 17. For this cause S. Peter is termed: The stay, pillar, and chief of Divines, by S. Dionyse: The Captain of the Disciples, by Ephiphanius: The only Vicar of Christ, by S. Bernard: The most excellent Prince of the Apostles, by S. Cyril of Jerusalem: The Prince and head of therest, by S. Cyril of Alexandria. Which title of head of the Apostles is given him also by S. Augustine, Optatus, S. Hierome, S. Chrysostome and others. Eusebius also maketh a great difference between Peter and other Bishops; speaking of S. james, he calleth him: The first Bishop of the Church of Jerusalem; Writing of Enodius he termeth him: the first Bishop of the Church of Antioch; Speaking of S. Peter, he entitleth not him by any particular Church, but calleth him, Christianorum Pontifex Primus, The first Bishop of Christians. Which S. Augustine confirmeth, attributing to him: The principality of Apostle-ship; and a little before: The Primacy of the Apostles is conspicuous and preeminent with excellent grace in Peter. Both which passages M. Reynolds sticketh not to expound of Primacy in calling, or preeminence in grace: whereas S. Augustine directly writeth of his principality of power, by reason of the dignity of his Sea above all others, and above S. Cyprians the Primate of Africa, whom notwithstanding he equalleth with him in the Crown of Martyrdom, saying of Peter: Who knoweth not his principality of Apostle-ship to be preferred before every Bishopric? But although the grace or preeminence of Chairs be different; yet one and the same is their Aug. ubi. supra. Reyn. loco citato. glory of Martyrdom. These words M. Reynolds (who maketh M. Hart never speak more, than he was provided in some show to refute, and sometime such things, as he never dreamt) cunningly cut off, and wresteth that to a prerogative of grace, to a Primacy of calling, which S. Augustine avoucheth to be a privilege of S. Peter's Sea, a preeminence of his Chair, and Pontifical dignity, above all other Bishops and Primates too. Aug. in Psal. 130. 18. Secondly, S. Augustine affirmeth S. Paul the chief, & to have excelled Peter in prerogatives of grace, he witnesseth him to have received more abundant grace in every Apostolical work, than the rest of the Apostles, because he laboured more than they, and therefore is called: The a Aug. cont. dua● ep. Pela. l. 3 Apostles, by an De Bap. cont. Don. l. 2. c. 1. excellency. In so much as where he giveth to S. Peter the preeminence of (b) excellent grace, he giveth to S. Paul the preeminence of c In Psa. 130. jeron. l. 1. adversus jovinian. Reyn. c. 5. diuis. 3. fol. 179. Sap. 4. 8. Tract. 1. sect. 3. subd. 1. most excellent grace. And S. Hierome reporteth that S. john excelled Peter in many gifts of grace. M. Reynolds foresaw these objections, and will you hear what answer he maketh: But Peter (saith he) on the other side, excelled Paul in Primacy, for that he was chosen first: and john in age, because he was elder. Surely an excellent grace, an extraordinary pre-eminence, a principality worthy of such high and honourable titles, to be before in calling, and behind in working, elder in years, and younger in merits. judge you, and your fellows of this privilege as ye list, they who are endued with the spirit of God, will give judgement with the Holy Ghost: Old age is venerable, not prolonged, not lengthened with the number of years: for the understanding of man are the grey hairs; the ripeness of years is life undefiled. 19 Other Protestants more sincere, although as saucy as Reynoldes, rather reprehend the Fathers for their unfitting speeches, then make of their words such impertinent constructions. For as we read in the Protestants Apology: The Centurists reprove a Cent. 4. col. 554. & col. 1074 Arnobius for calling S. Peter, the Bishop of Bishops: b Cent. 4. Col. 556 Optatus for intituling him: The head of the Apostles. They writ of c Centu. 3. col. 84. Tertullian, he did erroneously think the keys to be committed to Peter alone, and the Church to be builded on him. The like error they reprehend in S. d Col 84. Cyprian, e Centur. 3. Col. 85. Origen, f Cent. 4. Col. 1215. Hierome, g Cent. 4. Col. 555. Hilary, h Cent. 4. Col. 558. Fulke in his Retentive pag. 248. Nazianzen. Fulke chargeth Optatus with absurdity for saying of Peter, He deserved to be preferred before all the Apostles; and he alone received the keys of the kingdom of heaven to be communicated to the rest. And speaking in the same place of Leo and Gregory Bishops of Rome he saith: Gregory lived about the year of our Lord 590. Leo 440. Tract. 1. sect. 3. subdiu. 10. Calu. & Mus●ulns alleged by Whitgift in his Defence p. 173. &. 66. Whitgift ibid. pag. Covel in his Exa. against the Plea of the Innocent. ●erō. ●. 1. in jovin. Bills 1. par. p. 62. & 63. Reyn. cap. 2. diuis. 1. pag 27. Rem. c. 3. diuis. 1. fol. 95. Bills. part. 1 pag. 63. 66. & 67. The mystery of iniquity having wrought in that seat near five or six hundred years before them, and then greatly increased; they were so deceived with long continuance of error, that they thought the dignity of Peter was much more over the rest of his fellow Apostles, than the holy Scriptures of God do allow. But if this error of the Roman Papacy and Peter's Supremacy began near five or six hundred years before Leo and Gregory, it began (according to M. Fulke) in the Primitive Church, it began in the Apostles time, who flourished not six hundred whole years before Gregory; not five hundred before Leo. Whereupon the worthy Author of the fornamed Apology citeth Caluin, Musculus, D. Whitguift, D. Covell, affirming amongst the Apostles themselves there was one chief, who had chief authority over the rest. And D. Covell approveth that saying of Hierom: Among the twelve one was chosen, that a chief or head being appointed, occasion of dissension might be prevented. 20. Now let us examine what M. Reynoldes and M. Bilson oppose against us, and these their Sect-mates. They produce S. Hilary, S. Ambrose, S. Chrysostome, and others interpreting the Rock whereupon the Church is built, to be the faith, which Peter confessed of Christ. I grant they apply the Rock to Peter's faith, but therein they imply the person of Peter. For they mean not it should be built on that faith separate from Peter, but upon Peter confessing it: or upon his faith and confession as proceeding from him which is all one in effect, & maketh nothing against us. Then they object: That Peter and Paul gave the right hands of fellowship each to other: That the rest of the Apostles (as S. Cyprian writeth) were the self same that Peter was, endued with like fellowship of honour and power. I answer: Four things are to be considered in the Apostles. 1. Their Apostolical dignity. 2. Their power of preaching. 3. Their order of Priesthood. 4. Their power of regiment or jurisdiction▪ I confess then the Apostles were all fellows, equal in Apostleship, equal in authority of preaching, equal in Priesthood; for they could all equally consecrate the Body and blood of Christ: but they were not equal in regiment, not equal in jurisdiction, because the jurisdiction of the rest was subject to Peter's: theirs universal and absolute over others, Peter over others and Leo Epict. 84. add Anastas. Episc. c. 11. them themselves. Which S. Leo insinuated saying: Among the BB. Apostles in the likeness and equality of honour, there was a certain difference of power. And whereas the election of all was equal, yet to one it was given to be prehe●●inent above the rest. 21. But M. Reynoldes urgeth: The Apostles which were Reyn. c. 4. diuis. 3. fol. 1●7● Act. 8. v. 14. Act. 11. v. 3. at Jerusalem sent Peter and john to the people of Samaria. The Apostles and Brethren that were in jury, called Peter to an account, when he had preached to Cornelius. Therefore he was not head of the rest. I answer: there be four sorts of missions or sendings. The one by natural propagation, as the tree sendeth forth her branches, the branches their leaves: or by inward procession, as the Father and the Son sent the holy Ghost the third person in Trinity. The second is by authority or command, as the Lord sendeth his vassal, the master his servant, which supposeth inferiority or subjection. The third is by lot, suffrage or election, as many fellows of a house, or partners of an incorporation send one of their companions joshua 22. v. 13. which argueth equality. The fourth is by advice and humble entreaty, as the people of the jews sent Phinees the high Priest to the sons of Reuben and Gad. And as the Counsel may advice the King to undertake some heroical enterprise for the good of the Commonwealth, which importeth superiority in him that is sent. 22. And thus S. Peter by entreaty was sent to the See Lorin in Act. 11. verse. 2. people of Samaria, and he of courtesy, or charity rather did give an account afterward why he preached to the Gentiles, by telling the vision he received of God's divine pleasure therein, to instruct such of the Apostles as doubted whether the time were yet expedient, to admit the Gentiles, or free them that were addmitted from the burden of the law, if at least they were the Apostles, as S. Chrysostom and Hugo teacheth, who reasoned hereof. Or he gave Chrys. & Hugo in hunc loc. Epiphan. haeres. 28. that account to free himself from the calumniation of his enemies, and scandal of the jews, if it were (as Epiphavius thinketh) Cerinthus the Archheretic, who stirred up the people, to expostulate that matter with him; both ways he might of great humility and singular charity deliver what he did, and be sent as he was, without any abasement to the Primacy of his Apostleship. 23. To the other objections, that Peter was reprehended Bills.▪ par pag. 69. Calu. l. 4● Inst. c. 6. §. 7. Tertul. in prescript. cap. 23. by Paul, that Paul was appointed the Apostle of the Gentiles, Peter of the jews; therefore not superior to Paul, or in dignity above him. I answer the thing for which Peter was reprehended and resisted by S. Paul was an error of fact, not of faith: It was as Tertullian saith: Conuersationis vitium, non praedicationis, a fault of conversation, not of preaching. And it is lawful for the inferior upon just cause with modesty and reverence to correct his Superior, as S. Augustine declareth by this reprehension S. Paul the later Apostle, used to S. Peter. Secondly I reply to the second branch of this objection: The division which was made between S. Peter and S. Paul of assigning the jews to one, and Gentiles to the other, was no division or limitation of jurisdiction, but a distribution only of Provinces for the more commodious preaching of the Gospel. And therefore as S. Paul was not restrained hereby from intermeddling with the jews whom the acts of the Apostles report (as the worthy Bellar. l. 1. de Rom. Pont. c. 16. Carninall Bellarmine diligently quoteth) every where to have entered their Synagogues and to have preached unto them: So S. Peter by his particular regard and care of the jews, was no way abridged from his general charge and care of Gentiles: neither did he hereupon preach only in jury, or in the Provinces adjoining, not Baron. in annal. an. Christ. 44. & 45. in Syria, Bythinia, Pontus, Galatia, Cappadocia, but as universal Pastor he planted the faith, sent preachers, ordained Priests, consecrated bishops in the universal Church. So he placed S. Mark at Alexandria, Euodius at Antioch, jason at Thessalonia, at Ravenna Apollinaris, at Capua Rufus, Euprepius at Verona, at Naples Aspernates, Prochorus at Nicomedia. So as many Ecclesiastical histories Metaphrastes apud Surium. die 29. ●umj. record he appointed Sixtus in France, Marshal and Eucherius in Germany, Torquatns in Spain, Marcianus, Berillus, and Philippus in Sicily, diverse in Italy, where he raised his seat, which be (as all Cosmagraphers describe) the Countries of Gentiles. 24. And Innocentius concludeth that S. Peter sent ministers Inno. primus in ep. 1. ad Decennium. of the word and Sacraments throughout all the west, the north, throughout all Asia, and the Lands that lie between. He to whom Christ committed the charge of all his sheep, took care to provide food for all; his pastoral solicitude reached even to the uttermost parts of the world. Enjoy therefore, O Peter, enjoy thy primacy, and rare pre-eminence, glory in thy dignity granted thee by Christ, and be always vigilant over his flock. Reign, O supreme Pastor, reign thou still as head under him, as leader of his camp, as Prince of his people, and that which now thou canst not perform by thyself discharge at least by thy successor the Pope of Rome, in whose care and vigilancy the exercise of thy function still continueth, as the subsequent Treatise shall declare. THE ELEVENTH CONTROVERSY UPHOLDETH The Pope's Supremay▪ against D. Bilson, and D. Reynoldes. CHAP. I. MASTER BILSON, treading the sleps of his forefather Caluin, requireth Bills. par. 1. p. 10 4. of us to prove three things, before we install the Pope in his Pontifical Sea. First, You must show (saith he) That Peter was Supreme Governor of all the Church. Next that this dignity was not proper to Peter's Person, but common to Peter's Successor etc. Lastly, you must show, which of Peter's Chairs must have Bilson ibi. Peter's Privilege, that is, why Rome, rather than Antioch; or as Caluin urgeth, rather than jerusalem, where Christ died, Caluin l. 4. inst. c. 6. §: 21. and yielded up as it were, the visible head-ship of his Church. I am content to observe this method, and satisfy him in these three points. The first I have already demonstrated in the precedent Treatise: the second, and third, I am now to declare. 2. Touching the second, the words which Christ spoke, the reasons which moved him to impart a Supremacy to Peter, do consequently convince, it be devolved to his Successor. The words of Christ are these: Thou art Peter, & upon this Rock will I build my Church etc. My Church, Mat. 16. saith he, not a patt or portion of his Church, not that part only, which flourished in Peter's days, but all his whole Church, which ever was since Christ his time, or ever shall be until the end of the world. But this could not be Chrysost Demonstr. quod Christus fit Deus. joan, 21. built upon Peter in his own person, he being deceased so many years ago: therefore it must be builded upon some other instead of Peter, and so, as john Chrysostome eloquently discourseth, still continue. In like manner, when our Saviour said to Peter: Pasce oves meas: Feed my Sheep, did he not command him to feed all his Sheep? did he not lay a charge upon him, which he should never forgo? Chief seeing the office of a Pastor is an ordinary and perpetual office, and as long as there are any Sheep to be fed, so long there ought to be some Pastor to feed them, which because Peter performed not in his own person these many hundred years, there must needs be some other to execute it in his room, in respect of whom S. Peter may be still said to accomplish his duty, and feed the Sheep entrusted to his charge. Whereupon jeo s●r. 2. de sua assumpt. S. Leo writeth of Peter: In whom the care of all Pastors, with the custody of the Sheep committed unto him still persevereth: and whose worthy dignity in his unworthy Successor faileth not. In the Council of Chalcedon when an Epistle of Leo the Pope Concil. Chalcedon. act. 2. act. 3. was read, all the Fathers cried out, that, Peter spoke by the mouth of Leo. And when sentence was pronounced against Dioscorus the Patriarch of Alexandria, the whole Council delivered, that Leo endued with the authority of Peter the Apostle deposed Dioscorus. 3. Whereby it is evident, that the Pastoral privilege, granted to Peter was not restrained to him, but extended to others, not given him as a private, but as a public person, and therefore still to continue to them that succeed. I presume you are not ignorant, that a King, being a public person still continueth, that he is said in the Law never to die, and the dignities granted to him, are common to all the heirs and inheritors of Stow in his Chronicle in the year of our Lord 1521. pag. 865. his crown. As the thrice worthy Title of Defender of the Faith, given to King Henry the eight, by Leo the tenth Pope of that name, for writing against Luther, descended to king Edward, passed to Queen Mary, and Queen Elizabeth, and now persevereth in our most potent, and dreadful Sovereign King James. The honour likewise M. Bilson enjoyeth, of being Prelate of the Garter, is annexed to his Sea, and derived to him from his Predecessors. The same is seen not only in Titles and Prerogatives of honour, but in privileges also of power, imparted to Cities, Dukedoms, Commonwealths or public Magistrates, both Ecclesiastical and Temporal, who as they never fail, so neither the honours, dignities and prerogatives, they once enjoy. Such was the Primacy communicated unto Peter, not personal, but public, Chrysolog. in epist. a● Euty●h. Read S. Aug. in Psal. 44. upon those words. For thy Fathers▪ Sons. are born to thee: that is: For Apostls, Bishops succeeding in their room. not proper to him, but common to his Successors, in whom he even now surviveth, speaketh, and feedeth the Sheep of Christ, with the food of heavenly doctrine; as S. Peter Chrysologus Bishop of Ravenna declareth, writing thus in his days; Blessed Peter who liveth and governeth, in his own proper seat, delivereth the verity of faith to them that seek it. 4. The reasons, which caused our blessed Redeemer to advance Peter to this sovereign dignity, were all for the behoof and benefit of the Church: First, to prevent schisms: Secondly, to appease dissensions: Thirdly, to settle it in peace: Fourthly, to endow it with a most perfect form of a Commonwealth. All which enforce, that it was not a private grace annexed to Peter's person, but a public privilege conveyed to his Successors. For if these things be now as behooveful and necessary to the Church as then, why should she not still enjoy them? Is Christ become less careful of his Church then heretofore? Or hath this faultless Virgin, the pure Spouse of our Lord, committed any fault, by which she should be deprived of the benefit he bestowed upon her? If she be the same well ordered Camp, how is she disappointed of her guide and Captain? If the same Ship, how saileth she without a Pilot? If the same body, how is she separated from her Head? How is she become so prodigious a monster, as to have a visible body with an invisible head, because if none succeeded Peter, the visible body of the Church hath had this long time no other than Christ Titus Livius. The Protestants will have the church first governed by Christ alone: next by the Apostles, then by all Bishops after by Kings and Free states: when they were converted to the faith, by Queen Elizabeth a woman, by King Edward a Child. Dan. 2. Luc. 1. her invisible head. 5. If none succeeded Peter, the whole state of the Church is altered and changed; changed from a Monarchy to Aristocracy, from the administration of one, to the rule of many. It was a Monarchy, when Christ alone planted and founded it; a Monarchy, when Peter ruled it; and is it now fallen to a more unperfect form of government? The Commonwealth of the Romans, which flourished above all others, was at last utterly ruined by her manifold alterations, by altering the stern of regiment from Kings to ten Governors, from them to Consuls, from Consuls to Tribunes of soldiers, from Tribunes to Dictatours, from Dictatours to Trium-viri; and could not our heavenly Lawmaker prevent in his spiritual Commonwealth these great inconveniences? Would he subject his Church to such chaps and changes, to be governed first by one, then by many, after by more, now by the Clergy, then by the Laity, one while by Bishops, then by Kings and Princes, here by Women, there by Children, whom you make heads and Governors of your Church? Daniel prophesied that the God of Heaven would raise a kingdom, which should never be dissolved; and the Angel Gabriel foretold it should never have end: But neither the words of the Prophet, nor voice of the Angel do you regard, who rent and divide the kingdom of Christ's Church into as many several commonwealths, as there be several Kings, several Courts of Parliament, several estates and manners of government, absolute and independent in the whole Christian World. 6. The Synagogue of the Jews long triumphed in the lineal succession of her High Priests. First in Aaron next in Eleazarus, then in Phinees, and in others after him, until the end and abrogation of the Law; and is it not meet the Church of Christ should glory in the like, Being Heb. 8. v. 6 established in better promises, and having greater necessity than ever the Synagogue had? For we find by experience many strifes & contentions daily happen among the people of God, who shall appease & quiet them? The Bishops? But how often do they arise among the Bishops themselves? The Primates and patriarchs? And what if they be also at variance, as Flavianus and Dioscorus, Cyrillus and Nestorius, Euphemius and Petrus Mogus were? The temporal Prince or Civil Magistrate? But they ought not to intermeddle with Ecclesiastical affairs, their factions may be more dangerous than any of the former. To whom shall we then repair? To a General Council? But who shall summon, who shall order, who shall direct and guide this Assembly? What if they decline from the truth as the Council of Ariminum, the Council of Milan, the second Council of Ephesus did, who shall judge their cause? Who shall compose their dissensions, unless some one be appointed by the providence of God, whose decree is innuiolable, and whose infallible censure all aught to obey. Covell in his exam. against the Plea of Innocents pag. 107. Cartwright in his second Reply part. 1. pag. 582. 7. Otherwise, as D. Covell our English Protestant affirmeth: The Church of Christ should be in a fare worse case, than the meanest Commonwealth; nay almost then a den of thiefs, if it were left destitute of means either to convince heresies or suppress them. A little before he saith: Authority (which cannot be, where all are equal) must procure unity and obedience. And Cartwright: This point of keeping peace in the Church is one of those, which requireth as well a Pope over all Archbishops, as one Archbishop over all Bishops in a Realm. Melancthon pursueth the same reason: The Bishop (saith Melanct. in Centu. Ep. Theol. Ep. 74. iuxta edit. Bipont. an. Domini 1597. Lu●h. in lo. come. Clas. 1. cap. 37. p. 107. he) of Rome is precedent over all Bishops, and this Canonical policy no wise man (as I think) doth or aught to disallow etc. For the Monarchy of the Bishop of Rome is, in my opinion, profitable to this end, that consens of Doctrine may be retained. Which Luther his master taught before him: Whereas God would have one Catholic Church throughout the whole world, it is necessary to have one people: Yea and of this one people, one Father ought to be chosen. 8. Thus these Protestants depose against their own confederates, and no marvel though some in so clear light of Scripture, in such a general consent of Counsels, 1. Cor. c. 12. vers. 21. Io. 10. v. 16. Fathers and all antiquity, should voluntarily approve a truth so manifest, marvel no more approve it, great marvel, they remember not all the comparisons of S. Paul, resembling the Church to a body, in which the head Concil. Nicen. can. 6. Concil. Brach. can. 28. & 23. Concil. Constant. apud Theod. l. 5. Hist. c. 9, Concil. Lateran. c. 5. Florent. in Declarat. fidei. Conc. Chal. Act. 3. & in relatione Sanctae Synodi ad B. Papan Leonem. 6. Synodus general. cannot say to the feet (as Christ might) you are not necessary for me. The prophecy recorded by S. john: There shallbe one fold, and one pastor. Which as it was not verified in Christ his time, so it cannot be now understood only of him our invisible Pastor: but the flock and fold being visible, the Pastor, whose office is ordinary, and charge perpetual, must likewise be visible. 9 What shall I add the approbation of general Counsels? Of the first Council of Nice in Bythinia: of the Council of Brachara in Spain: of the Council of Constantinople in Thracia: of the Counsels of Lateran and Florence in Italy: especially of the Council of Chalcedon in Asia, one of the four, which our English Protestant's allow; where Pope Leo is called: The universal Archbishop: The universal Patriarch: The Bishop of the universal Church: The Pope of the universal Church. Where the whole Council termeth Leo: The Interpreter of S. Peter's voice to all the world. Where they acknowledge him their head, and themselves his members. Where they all confess: That the custody or keeping of the vineyard (that is of the whole Church) is committed by our Saviour to Leo. Likewise the sixth General Synod confesseth, that S. Peter was with them by his Successor Agatho; and that, S. Peter spoke by Agatho his mouth. 10. From the Counsels I pass to the Fathers; to S. Chrys. l. 2. de Sacer. Hiero. Ep. ad Dam Hiero. ibid. Aug. in Psal. count. part. Donati. de Vtilitate Cred. c. 17. Aug. in Epist. 162. Aug. lib. 1. con. 2. Ep. Pela. c. 1. ad Bonifa. Prosper. li. de ingrat. Victor. l. 2. de persecu. Vandal. Vincen in suo Commo. ●ustinian. Ep. ad Io. quae habetur in Codice. Iraen. l. 3. cap. 3. Chrysostome: Why did our Lord shed his blood? Truly to redeem those sheep, the care of which he committed both to Peter, & also to his Successors. To S. Hierome, writing to Damasus the Pope of Rome: With the Successor of the Fisherman, and with the Disciple of the Cross I speak; I following none chief but Christ, hold the fellowship of Communion with your Holiness, that is, with Peter's Chair. Upon that Rock I know the Church to be built: Whosoever shall eat the Paschall Lamb out of that house is a profane person. And a little after: He that gathereth not with you, scattereth: that is, he that is not Christ's, is antichrist's. To S. Augustine: Number the Priests, even from Peter's seat, & see who succeeded one another in that row of Fathers: that is the Rock which the proud gates of Hell do not overcome. And in another place: That is it which hath obtained the top of authority: Then he saith: The principality of the Apostolical Chair always flourished in the Roman Church. last: The Bishop of that Sea hath the pre-eminence of higher room in the pastoral watchtower, which is common to all Bishops. For this cause the Church of Rome is termed, The head of the world: the head of all Churches, by Prosper, by Victor, by Vincentius, by the Emperor justinian, and others. To which Church, as Irenaeus testifieth, for her more powerful principality, every Church ought to repair. For this the Pope of Rome is worthily entitled: The a Hiero. epist. 123. chief and highest Priest: The b Ambr. come. in 1. Tim. 3. ruler of the house of God: The c Concil. Chal. in epist. ad Leonem act. 1. head of the Church: The d Synod. Later. sub Mar●ino Papa secret. 2. Prince & Doctor of the orthodoxal and immaculate faith: The e Stephanus Archiepis. Carthag. ep. ad Dam. Father of Fathers: The f Bern. l. 2. de consid. Vicar of Christ: The g Bern. ibid. Pastor of all Pastors: The h Concil. Constant. 5. act. 1. pag. 74. giver of Light, and pillar of the Church: The i Valent. epist. ad Theodosium quae habetur inter praeambula. Conc. Chaleed. justinian. Novel. constit. 123. in edit. Haloand. & lib. 1. Cod. de summa Trinitate, Liberatus in Breviario cap. 12. Sozom. lib. 3. cap. 7. most Blessed Bishop of the City of Rome, to whom amiquity hath given the principality of Priesthood above all other. These last be the words of Valentinian the Emperor, whom justinian Chrys. Ep. ad Innocent. Theod. in Ep. ad Leonem. Sulpitius Sever. l. 2. sacr. hist. Epiph▪ haer. 42. Cyp. l. 1. Ep. 4▪ Epiph. haeres. 68 ●este Paulo Diaco. & Anact. in Symmacho. Sigeber. in chronic. Extainter Epi. Agapeti Tun. 1. ep. Rom. Pontif. habetur. ep. Euti. tom. 2. Conc. edit. Colon. ann. 1606. pag. 510. Apud Leonem epist. 68 following maketh also a solemn decree: That according to the Definition of the four Holy Counsels, of Nice, of Constantinople, of Ephesus, and of Chalcedon, the Pope of Rome is the chief of all Priests. And he addeth: No man doubteth, but that the top or principality of the highest Bishopric resteth in Rome. 11. Besides these authorityes, which are all impregnable, the continual practice and consent of all Nations approve the supremacy of the Pope of Rome; and therefore to him, as to the supreme and highest judge upon earth appeals have been made from all parts of the world. To give you a taste of some few examples; To whose high tribunal did Flavianus the Partriarch of Constantinople appeal from the second Council of Ephesus, but to the tribunal of Leo Pope of Rome? Whose aid and succour did Athanasius the Bishop of Alexandria implore, oppressed by the Arrians, but the aid of julius the Pope of Rome? Under whose wings did S. john Chrysostome fly deposed in a Council of many Bishops of the East, but under the wings of Innocentius the Pope of Rome? To him Theodoret, to him Saluianus, and Priscillian rebels unto God, and enemies of that Sea, condemned in a Synod at Caesar-Augustum; to him Martion, to him Basilides deposed from his Bishopric was fain to appeal. To him Valens and Vrsacius came to give an account, and crave pardon for their treachery against Athanasius. To Symmachus Pope of Rome 220. or 225. Bishops as others report, banished their seats by King Thrasimond, fled for relief, who honourably maintained them at his own charges. 82. To the Pope of Rome as to the anchor of faith & oracle of truth, the faithful were wont to direct the Sum of their belief, the greatest Clerks their books and writings, most famous Counsels their Canons and decrees. So justinian the Emperor sent the profession of his faith to Agapetus the Pope. Eutychius the Patriarch of Constantinople to Vigilius the Pope. Proterius the Patriarch Aug. cont. 2. ep. ●ela. lib. 1. cap. 1. Inter Ep. Hormis. Tom. 1. Ep. Rom. Pontif. Hiero. in exp li. Sym. ad Dama. Concil. Chal. in relat. sanct. Synod. ad Leo. Con. Mileu. 10. 2. p. ●01. & inter ep. Aug. 92. etc. Cyp. teste. Hier. dialo. adu. ●ucif. Bils● pa. 1. p. 44. 45. 48. 49. Chrys. Ep. 1. ad Inno. Tom. 5. Socrat. l. 2. cap. 15. Hier. in symb. exp. ad Damas'. Aug. con. 2. Epis. Pelag. l. 1. c. 1. Theod Ep. ad Leonen. Come. eius in Paul. praefix. of Alexandria to Leo the Pope. So S. Augustine sent his works to Pope Boniface to be examined and amended. Possessor a Bishop of Africa his commentaries upon S. Paul to Hormisda. S. Hierome his explication upon the Creed to Damasus. So the Council of Chalcedon sent their Canons to Leo the Pope. The Milevitan Council held in Numidia, the cause of Pelagius to Pope Innocentius. And S. Cyprian the Primate of Africa sent the decrees of the Council of Carthage to Stephen the Pope. Neither were these things done (as M. Bilson to obscure the truth, and beguile his Reader, craftily suggesteth) for the common consent, mutual agreement, & public liking of the Bishops in every Province, because then the like resorts should have been made to other Primates, as well as to the Pope; but they were made to him, as to the Vicar General of Christ, and ruler of his whole Church, who had power and authority to examine the causes, punish the faults, reform the abuses, approve the faith, condemn the heresies, establish the decrees, reverse the sentences of all other Bishops, as the Letters, the Complaints, the Suits, the Embassages, the Petitions, the whole History of the former Appellants, and other resorters unto Rome bear witness. 13. S. john Chrysostom's letters were to request Innocentius: To pronounce the proceed of the Bishops of the East void and of no force: to punish with Ecclesiastical Censures the Authors of that disorder. S. Athanasius his complaint was of the wrong offered him by the Emperor & a great assembly of Eastern Bishops, who wrongfully thrust him from his Bishopric. And julius the Pope of Rome, as Socrates relateth: by the prerogative of the Roman Sea wrote threatening letters in his behalf, and restored him to his place, rebuking them who rashly deposed him. S. Hieromes suit to Damasus was: If any thing be here unadvisedly set forth, we entreat it may be amended by thee, who holdest the faith & seat of Peter. The like suit S. Augustine made to Bonifacus▪ Theodoret's supplication to Leo was this: I humbly request & beseech your Holiness in this case to aid me, appealing to your just and upright judgement, & command me to come before you. And in his Epistle to Renatius the Priest: Idem. in Epist. ad Renatum praesbit. In rela. S. Synod. Chalked. ad B. Papam Leonem. I beseech thee (saith he) to persuade the most holy Archbishop Leo, that he use his Apostolical authority, and command our appearance before his Council. For that holy Seat holdeth the stern of government over all Churches of the world. 14. The Embassage of the Fathers of the Chalcedon Council was: To have their decrees confirmed by Leo, Saying: we are suppliants unto you, and do you honour our judgement with your decrees: & as we have joined to our head conformity in things that be good, so let your Highness perform that (which beseemeth) to your children. To the same purpose, Marcianus the Emperor Osiand. in Epist. Cent. ●. p. 182. prayed him to confirm the faith which there was defined. The petition of the first Council held at Arles to Pope Silvester in the time of Constantine the Great was this: That for the Rog●●nus igitur, & tuis decretis nostrum bonora iudicium, & sicut nos capiti in bonis adiccimus consonantian, sic & summitas tua filiis (quod decet) adimpleat. ex Epist. 59 Leo. & 60. eiusdem. Habetur inter Ep. Hormisdae Tom. 1. Epist. Rom. Pont. Extat in decret. Agapeti to. 2. Concil. 553. or 45● according to the later Edition. Sozon. l. 8. c. 3. Socrates lib. 5. c. 15. Theod. Eccl. Hist. lib. 5. cap. 23. Theod. ibid. uniform observation of Easter day throughout the world, he according to the custom, should direct his letters to all. justinus the Emperor referred the questions of faith presented him by the Bishop, to Hormisda the Pope, requesting his resolution. And the Emperor justinian after he had humbled himself to Pope Agapetus, & adored his Holiness, he beseeched him to adnance Me●●as a Catholic to the Catholic to the patriarchal seat of Constantinople instead of Anthimus the Heretic. S. john Chrysostome the Patriarch of Constantinople, and Theophilus the Bishop of Alexandria entreated Damasus the Pope of Rome, that Flavianus long usurping the seat of Antioch might at length after the death of Paulinus be installed in his Bishopric, and pardoned his former fault. And although he were much favoured by all the East who cleaved unto him, and by Theodosius the Emperor who allowed him as fare as he could, yet he twice commanded him to repair to Rome, and never could he be canonically or peaceably enthroned until he sent Acatius the famous Bishop of Beroea with other illustrious Prelates to the sea apostolic, by whom he obtained the consent and approbation of the Pope. 15. Not the suits of Emperors only, not the supplication or entreaty of foreign Bishops, but the jurisdiction also and authority, which the Pope hath always practised, witness his sovereignty over the whole flock of Christ. For he made laws which did bind the whole Church, he called Counsels, censured Princes, excommunicated Bishops, deposed patriarchs & restored them to their seats, who were unjustly deprived of their dignities. For example a Leo. Epist. 1. ad Episcop. Camp. etc. Leo writeth to the Bishops of Campania, of Picenum, and of Tuscia, how he and his Predecessors constitutions obliged them all. The same b Leo ep. 87. & Ep. 93. add Turb. Leo summoned to a general Council the Bishops of Tarracone, Lusitania, France and Carthage. c Nicep. l. 13. c. 34. Innocentius the first thundered the sentence of Excommunication against Arcadius the Emperor, and Eudoxia the Empress: Against d The Centurist● Cent. 5. Col. ●●●. Theophilus also Bishop of Alexandria. e Liberatus c. 18. Felix excommunicated Acatius the Patriarch of Constantinople. f Euseb. l. 5. ca 24. Victor the 15. Pope after S. Peter (not somewhat Popelike, as g Sparks in his answer to M. john Albins' preface. M. Sparkes scoffeth at him, exceeding his bounds, but by the privilege of his supreme & transcendent authority) censured in like manner all the Bishops of Asiae for dissenting from the Roman Church in celebrating the feast of Easter. h Zona. in vita justin. Agapetus the Pope deposed Anthimus, i Galas. Ep. ad epis. Darda. Leo Dioscorus, k Theod. l. 5 histo. c. 23. Damasus Flavianus, three patriarchs, one of Constantinople, another of Alexandria, the third of Antioch. And on the other side l Conc. Chal. act. 1. Leo restored Theodoret the famous Bishop of Cyrus to his sea, deposed by the 2. Council of Ephesus. m Cyp. l. 3. ep. 13. S. Cyprian wrote to Pope Stephen to depose Marcian the Bishop of Orleans and install another in his room. n helas. ep. ad Epis. Dardaniae. Socrat. l. 2. c. 15. Cent. 4. col. 550. julius' the first of that name restored to their bishoprics Athanasius of Alexandria, Paulus of Constantinople, and other Catholic Bishops of the East, expelled by the Arians. And this he did, as the Centurists confess out of Socrates, fraetus Romanae Ecclesiae prerogativa: By the prerogative of the Roman Church. And Sozomenus saith of the same julius: When for the dignity of his Sea, the care of all appertained unto him, he restored every one to his Church. Zozom. l. 3. c. 7. evag. l. 1. c. 4. Phot. l. de 7. Syn. Leo ep. 47. Leo ep. 84. idem ep. 87. Gela. ep. ad Epi. Dard. Galf. l. 9 cap. 11. Leo ep. 84. Greg. l. 4 ep. 52. Innocent. 1. ep. 26. ad Con. Mile. extat inter epi. Aug. Conc. Cbal. act. 1. Patet ex Leo. ep. 55. ad Pulch. Basil. epist. 52. ad Athanasium. Conc. Nicenum 1. c. 6. ex Nicolao 1. ep. ad Mich. Imp. vide S. Greg in Regist. epi passim. Idem S. Greg. in Regis. l. 12. c. 15. usum tibi pallij ad sola missarum solemnia agenda concedimus. Bedel. ●. hist. c. 19 & 2. hist c. 8. God win in the cattle of Bishops. Beda l. 2. c. 17. Fox. act. p. 185. 16. In fine the Pope of Rome hath always had his legates, precedents and chief in all Ecumenical Counsels; as Hosius, Vitus, and Vincentius in the first Council of Nice: S. Cyril in the Council of Ephesus: Paschasius and Lucentius in the Council of Chalcedon. He hath had his Vicar's general in all foreign and remote Countries, Anastasius Bishop of Thessalonica in Grece, Potentius in Africa, Acatius Patriarch of Constantinople in Egypt, Dubritius Archbishop of Wales & primate of Britain in England. To him as to the highest judge, the weightyest causes, from all parts of the world have been still directed. Without him no general Council can be kept or assembled. By him tumultuous Synods have been ever disannulled. From him most ample privileges, dignities and prerogatives have been granted to Bishops, Pathiarches, Kings and Princes. To mention some particulars. From him the Patriarch of Constantinople had the preeminence of the highest Sea after Rome, & jurisdiction over Egypt, Lybia and Pentapolis. From him the Bishops of France, of Spain, of Greece, have received their archiepiscopal robes or ornaments. From him S. Augustine our Apostle of England, and first Archbishop of Canterbury amongst the Saxons: from him all other Archbishops, even to the Conquest, received their pals, which in sign of their subjection to the Pope, and honour derived from S. Peter's Sea, is first laid upon his holy Tomb, and from thence sent to the Archbishop. Thus our King Edwin for S. Paulin, and Honorius; King Rufus for S. Anselme, obtained their Episcopal Palls. 17. To be brief, from him Kings and Emperors have received, some their Sceptres, Crowns and Regalityes, some singular favours and titles of honour, others their very manner and form of coronation. So a Alber. Krant. l. 2. Pipin was created King of Italy by Leo the Third. b Blond. dec. 2. Stephen King of Hangary by Sergius the Pope. c li. 7. hist. Scoto. Edgar King of Scotland by Vrban the Second. d Paul. Diacon. l. 23. rerum Romana. Charles the Emperor of the Romans by Leo the Third. The e S. Thomas l. 3. de regi. princ. co. 19 Stow ann. 1521. and Onuphri. chro. 1520. King jams in his Declare. conconcerning his proceeding in the cause of D. Conradus V or-● stius p. 36. Thomas Bozius de fignis Eccles. Tomo 2. l. 17. Signo 77. Papyrius Masso. l. 3. Annal. in vita Henr. primi. Bills. 1. p. pag. 83. 84. 93. 94. 97. 98. & part. 2. p. 137. 138. 139, etc. Sabellicus Aene. 9 l. 1. Atha. ad soli. vitam agentes. seven Electours of the Empire were all chosen and ordaynad by Gregory the Fifth. Our King Henry the second was first entitled to the Lordship of Ireland by the gift of Adrian the Fourth Pope of that name. And as the honourable stile of Catholic in Spain, most Christian in France, so the no less memorable and renowned title (I mentioned before) of defender of the Faith (in which our Soveraygne King james glorieth more as himself protesteth, then in the title of King of great Britain) was first granted to King Henry the eight by the Pope of Rome. But whom also the solemn manner of Crowning both our & sundry other Kings hath been instituted, prescribed, and is to this day observed. For example the King of France is consecrated & anonynted by the Archlishop of Rheims, according to the ordinance of Hormisda the Pope. The King of England by the Archbishop of Canterbury, according to the grant of Adrian the Third. The King of Scotland by the Archbishop of S. Andrew according to the prescription of Vrban the Second. The King of Germany by the Archbishop of Mentz. The King of Bohemia, by the Archbishop of prague; and diverse others by such as the Pope appointed. By these, and a thousand other precedents the supremacy of all spiritual power is more than manifest in the Sea of Rome. 18. But D. Bilson opposeth some Kings and Princes of Greece, of Germany, of France, & England, who resisted the Pope: Some who deposed him: Some Emperors who commanded in matters Ecclesiastical. To what purpose is this? Might not inferiors resist and persecute their Superiors, as Nero persecuted and killed S. Peter? Might they not wrongfully depose, or rather force them (as Sabellicus writeth of Henry the third) to forgo the Papacy? Might not Emperors usurp the function & authority of Priests, as Oza in the old law, and Constantius the Emperor did in the new, whom Athanasius, Hosius, Leontius, and S. Hilary sharply rebuke for his Hosius in litteris ad Constant. ibi recitatis Leontius pud Suid. in Leontio. Hilar. l. cont. Const. Aug. epist. 162. justin. in Novella constit. 3. & Novella 123. & 133. in edit. Haloand. Leg. Franciae l. 2. & 2. Codice Theod. L. 26. tit. 4. de relig. §. Ea quae, Ruff. l. 1. cap. 1. hist. Eccl. ●● ep. praeam. Conc. Chal. In 6. Syn. act. 1. See Cusan. l. 3. de Concord. Catho. cap. 2. 10. 13. etc. Bills. par. 2. pag. 155. 156. etc. Leo Epist, 24. & 26. Bills, 2. par. p. 154. Ambros. come. 5. Ep. praefix. tyranny therein? The facts of Constantine, of justinian, of Theodosius and others, with which M. Bilson furnisheth his large treatise, are for the most part examples drawn from the like abuse. In which kind even Constantine the Great waded so fare beyond the bounds of his vocation: That (as S. Augustine writeth of him) he minded to ask pardon of the holy Bishops. Or I answer, that the precepts Kings and Emperors used, the laws they enacted in matters Ecclesiastical, were to corroborate, strengthen & renew the laws of the Church. Such were many laws and commandments of justinian, in which, He followed (as he saith) the holy Canons, and holy Fathers. Such the laws of Charles, of Lodowick, of Ricaredus King of Spain. Such the decrees of Theodosius and Valentinian, as by their own Constitutions appeareth. 19 After this manner I grant Emperors might call general Counsels, as the especial Advocates of the Church. As Constantine the Great summoned the Council of Nice in Bythinia: Ex Sacerdotum sententia: Accord to the will and desire of the Priests, as Ruffinus witnesseth. Valentinian and Marcian the Council of Chalcedon, by the consent of Leo. Constantine the fourth, the sixth General Council by the consent of Agatho. Thus Emperors have been present in Counsels as Protectors of the Bishops, and Procurers of peace; thus they have subscribed as witnesses, not as judges, by privilege, not by right. Thus they have commanded the decrees to be observed as executours, not Superiors (M. Bilson) in Ecclesiastical affairs. 20. For these causes Popes and Bishops might of Christian charity humbly sue to Emperors, to interpose their Temporal power in manner aforesaid, as Leo did to Theodosius and his sister Pulcheria: S. Ambrose with the Synod of Aquileia, to Gratian, Valentinian and Theodosius joint Emperors; requesting their protection for the better defence and peaceable execution of what they had decreed, because the Heretics Valens and Attalus sought to disturb them. For the same peace and quietness S. Gregory writeth Greg. Ep. l. 2. c. 100 most submissive letters to Mauritius the Emperor. And what he and others of singular courtesy and charity perform, will you say they do of duty? when he imitating his Master, humbleth himself to the feet of his Infeririours, Bills. part. 2. fol. 157. 158. Fulke in c. 2. 2. ad. Thess. sect. 7. Whit. Caluin & commonly all Protestants. Greg. l. 4. Ep. 32. shall an act (M. Bilson) of such virtue blemish in your conceit, or debase his dignity? 21. But M. Fulke, M. Whitaker, and other M. Bilsons' confederates, often vpbrayd us with that of S. Gregory, where he calleth the name of Universal Bishop: A profane, proud, sacrilegious, and Anti-christian title. I answer, S. Gregory inveigheth not against the good use and meaning of the word (universal) but against the proud and presumptuous manner, after which john the Patriarch of Constantinople usurped it to himself, to wit: to be such an absolute and universal Patriarch, as to derogate from all others their patriarchal dignity, as diverse Catholic writers have often demonstrated out of S. Gregoryes own Epistles. Greg. l. 4. Ep. 34. 36. Andrea's Frisius de Eccles. l. 2. 6. 10. p. 170. Yet if it may carry more credit with Protestants, delivered by Protestants themselves, let them read what Andrea's Frisius, a famous Zuinglian, Secretary to the King of Polonia writeth: Some there be, who against this office of universal Superintendent, object the authority of Gregory, who saith, that such a title belongeth to the Precursour of Antichrist. But the reason of Gregory is to be known, and it may be gathered out of the words he repeateth in many Epistles: That the title of universal Bishop is contrary, and doth withstand the grace which is commonly poured upon all Bishops. He therefore that should surname himself universal Bishop, nameth himself the only Bishop, and taketh Bishoplike power from the rest. Therefore this title he would have to be rejected, which is usurped with the injury of other Bishops. And immediately after: Notwithstanding by other places it is evident that Gregory thought the charge & principality of the whole Church was committed to Peter by the voice of our Lord. And thus much he wrote plainly, and almost word for word to the Emperor Maurice, and strenghtned it by testimony of Scripture. Thus he. Plainly declaring that although S. Greg. l. 4. Ep. ●2. Gregory disliked the arrogant usurpation of that name with injury to the other Bishops: yet he allowed the universal dignity of one supreme Governor of the Church without wrong or derogation to any. 22. To that which M. Bilson urgeth of Counsels Bills. part. ●. p. 84. 85 86. 87. 88 etc. deposing Popes, I answer: First they were unlawful assemblies, as the Council of Brixia, the Council of Pisa, according to Antoninus; And the Council of Basil, although lawfully begun, was then unlawful, when it deposed Eugenius. Secondly I answer: that lawful Counsels may in time of Schism judge and declare who is true Pope, & depose the usurpers, or persuade also the true Pope for quietness sake to resign his right, which was all that the Council of Constance defined & practised in deposing john the 23. Gregory the 12. and Benedict the 13. And therefore M. Bilson might have well spared his pains from tiring the learned, and amazing the simple Reader with the vain recital of so many wild, and vagrant histories. To proceed. 23. This second point being proved; that Peter's Successor enjoyeth his dignity: it resteth I discuss why the Pope of Rome should rather inherit it then the Bishop of Antioch where Peter first sat, or the Bishop of jerusalem where Christ our Saviour died. For declaration whereof you must understand that Christ never fixed his seat either at jerusalem, or at any other determinate place. Again he hath none to succeed him, he still continueth Haeb. 7. v. 24▪ his Everlasting Priesthood. And that the Primacy should not remain at jerusalem, the testimonies of Scripture are most perspicuous. S. Paul giveth a reason hereof: The Priesthood being translated, it is necessary that a translation of the law Haeb. 7. v. 12. Matt. 21. v. 41. Act. 13. v. 46. also be made. Christ foretold it to the jews: The Kingdom of God shall be taken from you: and given to a Nation yielding the fruits thereof. S. Paul and Barnabas testify the performance: To you it behoved us first to speak the word of God: but because you repel it, and judge yourselves unworthy of eternal life: behold we turn to the Gentiles. 24. If Caluin had weighed these places well, they might have instructed him, why the seat of Christ's Lieutenant was not placed at jerusalem, the chief City of the jews, but in the chief and principal City of the Gentiles. It might have also informed M. Bilson why at Rome, rather than at Antioch; because it was meet, as Saint Leo doth often insinuate: That the City of Superstition, Leo 1. de na●a. Apost. Pet. & Paul. Marcel. Ep. ad presbyt Antioch. Anaclet. ad omnes Presbyt. Hieron. de viris illust. in vit. Pet. Damas'. in vit. eiusdom Euseb. in Chron. an. 44. Hieron. de viris Illusta in Petro. might be made the Chief Seat of Religion. For this cause, albeit he first sat at Antioch for the space of seven years: yet after, as Saint Marcellus, Anacletus, Saint Hierome and Damasus avouch, he translated his throne to the City of Rome, and there continued Bishop as Eusebus, Saint Hierome, and other Historiographers testify 25. years. There he ended his life with a glorious Martyrdom. There he resigned, or rather surceased his Pastoral charge. Wherefore seeing he only is invested in the state of his Predecessor, who succeedeth him, yielding up either by natural death or voluntary resignation his whole former dignity, and not he, who succeedeth only in his place, or partaketh some part of his charge, the reason is clear, why Linus the Pope of Rome, and not Euodius Bishop of Antioch is Peter's Successor, because in Rome he sat last, in Rome he sat longest, in Rome he resigned his Episcopal dignity. 25. We see when the King changeth and removeth his Court from one City to another, the Magistrate he placeth in his former residence, he appointeth no heir or Successor to the right of his Kingdom. When the throne of the Empire was translated from Milan, from Treuers, from Antioch and other places, the Governors of those Cities did not thereby usurp the Imperial crown; no more can the Bishop of Antioch challenge the sceptre of Peter's supremacy, after that Peter translated his seat from thence, after that he advanced it to the City of Rome, and there continued it until the hour of his death. Nevertheless he often departed thence during this time into diverse other countries about the affairs of the Church. 26. And it hath pleased God so to confirm the continual succession of his chief Vicars in the Blessed Sea, that notwithstanding many cruel and mighty Tyrants have bend their whole endeavours to disturb them from thence, notwithstanding they have been often banished into remote and barbarous Countries, as Clemens by Traian in Chersonesum the North part of Asia, Cornelius Thomas Bozius de signis Eccl. Tomo 2. l. 17. signo 78. Baronius in Auna. anno chri. 200. 255. by Decius to Centumcellas, Liberius by Constantius into Thrace, Martin by the same into Pontus, and forty such like; notwithstanding 33. one after another have been put to the sword; notwithstanding their remove for a time to Viterbo, Auenion, Ravenna: Yet the Pope▪ have still returned, and the Sea continued at Rome. All other patriarchal seats have been shaken in pieces, but that of Rome no deaths, no banishments, no Tyrannies of men, or malice of Satan could ever overthrew. That hath persevered for the space of 1620. years: and Aug. de vtil. creden. cap. 17. ●hem. Test. in ca ●. ●. ad Thessaly. flourisheth still: The Heretics (to use Saint Augustine's words) in vain barking round about it. Not the heathen Emperors (as the Author of the Rheims Testament excellently noteth) not the Goths and Vandals: not the Turk: not any sacks or massacres by Alaricus, Attila, Bourbon and others: not the emulation of secular Princes, were they Kings or Emperors: not the Popes own divisions amongst themselves, and manifold difficultyes and dangers in their elections: not the great vices, which have been noted in some of their persons: not all these, nor any other endeavour or scandal could yet prevail against the Sea of Rome. Which is a clear demonstration of God's divine providence in preserving the apostolic seat of his Vicar general Saint Peter's Successor in that holy place, and not at Antioch, nor at jerusalem; where the succession of the Apostles have been interrupted by Schisms, infected with Heresies, and utterly ruined by barbarous enemies. 27. Finally, it is a tradition uncontrollable, that the Pope succeedeth Peter, and whosoever denyeth it gainsayeth Histories, Chronicles, and Records of Prelates, from the Apostles time, in which the Bishops of Rome are ever enroled in the Catalogue of Peter's successors; and not by them alone, Tertullian, Optatus, Saint Augustine, with divers others derive the lineal succession of Popes by name from Peter. And in the days Tertull. l. de praescri. Optatus l. cont. Parm. Aug. Ep. 165. ad Generosum. Reynold. in conference 1. diuis. 2. fol. 10. & 11. Leo the Great, about 440. years after Christ, it was so far from being called in question, that in the common phrase, both of Him, his Successors, and their Secrecretaryes, all things appertaining to the Bishops of that Sea, bore the memory, stamp, and title of Peter. They, as Master Reynolds my Antagonist traveleth to declare, grew to be Saint Peter. Their prerogative a Leo Epist. 45. Saint Peter's right: Their dignity, b Ibidem. Saint Peter's honour: their greatness, c Ep. 87. & serm. 1. in Anniu. assum suae. Saint Peter's reverence: Subjection to them, d Ep. 87. subjection to Saint Peter: A message from them, e Ep. 24. an Embassage from Saint Peter. Things done in their presence, f Ep. 4. things done in Saint Peter's presence: Lands and Possessions given them, g Platin. de vit. Pon. in joan. 7. given to Saint Peter: Their Territoryes and Lordships, h Pope Innocent the third extra. c. per Venerabilem qui filij fint legitimi. Saint Peter's patrimony: Their Revenues, i Abbas Vrsperg. in Chron. Hen. 5. Onuphr. de 7. urb. Eccles. in pal. Latera. Saint Peter's Royalities: Their goodwill, k Greg. Regist. lib. 4. epist. 34. his savour: Their communion, l Lib. 7. epist 69. his peace: Their indignation, m ● latin. de vit. Pon. in Greg. 7. his curse: Their signer, n Popes in their letters sub annulo Piscatoris etc. his ring: Their Chair, o Pope Innocent the 4. extra. cap Maioris de bap. & eius effect. his Sea etc. These and the like speeches which M. Reynolds in an ill cause setteth down to deface; I in a good (changing some of his spiteful terms) do here repeat to countenance the truth of the Roman Bishops chief pre-eminence and true descent from Peter. Wherein the common stile of the Court and consent of all men jointly agree: which I the further urge to satisfy Master Bilson in this and every one of the three things he required, to introne the Pope in his Supreme dignity, if the grace of God may prevail with him, to take satisfaction from one, who although he impugn his errors, yet loveth his person, and earnestly wisheth all his good parts may be once converted to the advancement of his honour, from whose rich treasury they are derived. 28. And with this my wel-wishing unto him, I would here make an end, if Master Reynolds petulancy Reyn. c. 6. diuis. 3. f. 216. Cassio. in Chro. Rhegi. in Chron. l. 2. Ado breu. Chri. ●●tat. 6▪ in controlling the report of all ancient writers, could be passed over in silence. For albeit he acknowledgeth Saint Peter's abode at Rome: yet he denyeth that there he was Bishop, or that he held there his seat 25. years, affirming (to recite his words, is sufficient to bewray his pride and temerity) Cassiodorus, Rhegino, Ado, and all the Ecclesiastical Histories have erred, in saying that Peter did abide at Rome five and twenty years. Which error they were carried into by Eusebius, or whosoever first reported it. A malapert assertion. But as saucy is that which followeth, where to wash the fault from Eusebius, he layeth it on Saint Hierome, and then to disburden Saint Hierome, he loadeth Damasus the Pope of Rome. For first his conjecture Reyn. c. 6. diuis. 5. fol. 218. is, that these words of Eusebius Chronicle: Peter continued Bishop of Rome preaching there the Gospel five and twenty years, were not written by Eusebius, but interlaced by Hierome etc. Now Hierome (saith he) might receive it from * In Ponti●icali. Damasus Bishop of Rome: on † Hieron. ●p. 11. ad Age. & l. 2. cont. Ruffin. as Reyn. quo●eth them. whom he attended as a Secretary. And Damasus was not so void of all affection, but he would be content to advance the credit of his own Sea, by helping it to be reputed the Bishoply Sea of Peter. Lo how he rejecteth Eusebius, discrediteth S. Hierome, disgraceth Damasus, & reproveth all Histories. 29. Are these all whose credit he impaireth? Not so. The Epistles and writings are quoted of above two and thirty Bishops of Rome, who lived within the first 300. years after Christ, maintaining the Pope's Supremacy, he answereth: They are Counterfeits all. Then Innocentius, Leo, Gelasius, Vigilius, Pelagius, and Gregory, Reyn. c. 8. divis. 3. Ibid. Reyn. c. 8. diuis. 6. fol. 550. are recorded for the same. He replieth. The praise which they give the Sea of Rome, doth so exceed the truth, that it beareth evident makes of their affection. Is his sauciness yet at an end? No, Saint Cyprian, Saint Leo, Saint Hierome, Saint Chrysostome, Saint Maximus, Isidore, Theodoret, Saint Gregory, and Saint Bernard are alleged some for Peter's, some for the Pope's prerogatives, or of the Roman Sea. Will you read his several answers, & note the print of Heretical pride? 20. Saint Cyprians authority he rejecteth with Reyn. in the Preface to his 6. conclus. fol. 607. Reyn. c. 1. diuis. 2. fol. 17. a courteous Congee, saying: Pardon me, O Cyprian, I would believe thee gladly, but that believing thee, I should not believe the word of God. But Saint Leo, whom God with miracles, and the General Council of Chalcedon, three times honoured with the title of Holiness; him, I say he more roughly handleth, and discardeth in this manner: I do freely without courtesy of titles, and accepting of Persons, profess, that I mislike these haughty speeches in Leo: and I think that the Mystery of iniquity so wrought through his ambitious adaduancing Peter, that of the Eggs which he cherished, two of the most venomous Cockatrices were bred, that ever poisoned the Church of Christ; The one, the Pope's Supremacy etc. The other, the worshipping of Saints. 31. What saith he of Saint Hierome? Hierome to Reyn. c. 4. diuis. 3. fol. 134. Hieron. ad Aug. ep. 11. inter ep. Aug. Reyn. c. 4. diuis. 1. fol. 133. Rein. c. 4. diuis. 1. fol. 116. 117. maintain his quarrel against Augustine, wrote of affection more what he fancied, then of discretion what be thought. And when we Catholics allege that sentence of his: Paul not had security of preaching the Gospel, unless it had been approved by the sentence of Peter etc. Master Reynolds answereth: That we discover the nakedness of the Fathers etc. And praise the beauty of their blemishes: and think them best clad, when they are naked most. Thus of Saint Hierome. What of Saint Chrysostome? That which Peter might have done, as Chrysostome supposeth, would infer a greater Primacy than Peter had, if it were true; but the Scripture saith it not. The Fathers writ some things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by way of praise and commendation etc. Wherein if their words should be rigorously sifted, Reyn. c. 4. diuis. 3. fol. 132. & cap. 4. diuis. 2. fol. 123. Ibid. c. 7. diuis. 9 fo. 285. Bern. l. 2. de Conside. the truth is sometimes overlashed. Of Maximus, of Isidore, of Theodoret what? Father Maximus did dote; Isidore overshot himself by slip of memory; Theodoret served his own cause. 32. Is Saint Gregory then? Is Saint Bernard of more credit with him? Gregory (quoth he) was somewhat troubled. Gregory had a loving affection to Rome. Will you give me leave to think of him as Christ of Peter: That he knew not what he said? That worthy passage is cited out of Saint Bernard, writing of Eugenius: Thou art the Prince of Bishops, thou the Heir of the Apostles: Thou art for Primacy Reyn. c. 6. Diuis. 4. fol. 226. Abel, for government No, for Patriarch-ship Abraham, for order Melchisedech, for dignity Aaron, for authority Moses, for judgement Samuel, for power Peter, for unction Christ. Master Reynoldes answereth: Your men esteem this place of Bernard very highly, and make a feast of it. I marvel they are not ashamed to allege it. For to call the Pope heir of Saint Peter, it were a great excess of speech: much greater to call him heir of the Apostles: But to call him Christ, that is so great, that any modest man, who were Bernardes' friend, would rather lay his cloak upon it, then discover it, much less make boast of it. Was ever heard a more audacious fellow, who durst open his mouth against heaven it itself, and disgrace the write of so many Saints? 33. And who art thou (O Reynoldes) that I should believe thee before those Cyprians, those Chrysostom's, those Gregoryes, those Bernardes', whom thou reprovest? Who art thou, that I should rather judge the greatest faults in them, than the least spot or blemish in thee? Shall I deem Leo ambitious, Hierome naked, Gregory troubled, Cyprian to have varied from the word of God; and only Reynoldes to have understood it aright? Can any man be persuaded that Chrysostome overlashed, Maximus doted, Isidore overshot himself, Theodoret served his own cause, and john Reynoldes spoke sincerely; that Bernard's shame deserved a cloak, and Reynoldes beauty was worthy to be displayed? Can a man think so many godly Popes miscaryed with affection, all Ecclesiastical Histories wide, and only Reynoldes to hit the mark? Truly he were either sottishly perverse, or frowardly blind, whosoever would seem so partial on his side, whosoever (I say) upon the slanderous deposition of such a faithless witness should deprive the Pope of his sovereign dignity over the whole Church, which God and his Saints have imparted unto him. The end of the second Book. THE THIRD BOOK. THE TWELFTH CONTROVERSY FREETH The true worship of Saints, of their Shrines, and Relics, from Idolatry: Against D. Bilson, D. Reynoldes, and D. Fulke. CHAP. 1. THE Prince of darkness our professed enemy, as he always envied the glory of God, and repined at the felicity and happiness of man, so he ever sought to impair the honour of the one, & deface the dignity & pre-eminence of the other. To this end he levied See Irae. l. 1. c. 22. ler. in Catal. Epip. baer. 68 his infernal forces, first against the Divine Majesty itself, against the first person in Trinity, stying up Simon Magus, Basilides, and others, to deny the first article of our Creed: That God the Father created beaven and earth. Then against the second person he banded, Ebion, Chrinthus, Arius who rob our Saviour Christ of his Divinity, and Equality with his Father. Against the third he armed Concil. 2. Constant. count. Mac. Ambr. l. 1. de fide c. 1. & 2. etc. Macedonius, who impiously impugned the Divinity of the holy Ghost. Against them all jointly Sebellius, who wickedly gainsayed the distinction of the Persons. But when this diabolical battery could no way prevail, he mounted his Ordinance against the blessed Angels and Saints of God. He suggested Eustachius in the year of Basil. in orat. con. Sabellium. our Lord 300. Eunomius and Vigilantius, about the same time to fight against the honour the universal Church exibited unto the happy souls which reign in heaven: whose poison Wicklisse after swallowed up, and is now disgorged by M. Caluin, M. Bilson, M. Reynoldes, M. Fulke, Calu. l. 1. Inst. c. 11. §. 11. Bills. 4. p. pag. 157. 561. 571. Rey. de ldol. Rom. Eccl. 1. l. c. 8. Fulke in c. 14. Act. sect. 2. & in c. 19 Apoc. sect. 4. Rey. ibid. c. 6. & 8. and all modern Protestants, chief upon this fond persuasion: That there be only two sorts of honours, Civil, and Dixine; the one proper to God, the other peculiar to mortal men. And seeing the servants of God already departed cannot be reverenced with Civil honour, because they are absent, nor with Divine, for fear of Idolatry; no true worship, but only (as M. Reynoldes yieldeth) an honest commemoration, or decem burialt can belong unto them. This is the main ground of M. Caluin, of M. Fulke, of whosoever, which being once, razed, the Rampire of their defence, and Fortress of their folly is wholly overthrown. 2. First then, I will deduce out of the cause itself and offspring from whence honour ariseth, out of Scriptures & reasons undeniable, another kind of worship besides Civil and Godly, which without danger of Idolatry may be allotted to Saintes. Albeit Aristotle saith: Adoration and honour is in him that honoureth: yet it hath for Etb 9 c. 2. his mark and object the excellency of the person worshipped, in testimony whereof this sign of reverence is submissively exhibited. And therefore as there be three sorts of excellencyes, so we distinguish three kinds of adorations, Godly, Civil, & Religious. 3. There is first in God a supreme, infinite, and illimited Excellency, to which a Godly worship or adoration is due commonly called Latria. There is secondly in Men, in Kings, Magystrats, Masters, Fathers etc. a human and natural excellency, to which our will by the apprehension of their worthiness inclineth to exhibit an honour termed by Aristotle, conformable to the nature of their dignity, Civil or Humane. Thirdly there is a mean or middle pre-eminence between these two, an higher than the last, yet inferior to the first, seated not in the natural, but in the supernatural gifts and graces of God; to which supernatural pre-eminence a supernatural worship more than Civil, less than Divine Aug. ser. 58. de verb. Dom. & sup. Ps. 98. aught to be attributed, commonly called Religious, or Dulia. For Hyperdulia is only a more eminent and remarkable degree, yet contained under the same kind of reverence, properly belonging to our Blessed Lady, as she is mother of God, and to the humanity of Christ as considered apart from the divinity; albeit as it is inseparably conjoined, and Hypostatically united with the Word, it ought to be worshipped with the adoration of Latria; as the fifth general Council of Constantinople defined Rey. l. 1. de ldo. Ro. Ec. c. 3. & 8. Fulke in c. 4 Matth. sect 3 & in Act. 14. sect. 2. Aug. de ve. reng. c, 55. Hiero. ep. ad Ripa. con. Vigil. Augustquaest. 61 supr. Gen. Huro aduer. Vigil. cap. 20. against Theodore the Heretic. And S. Augustine answering the Gentiles, who objected against the Christians (as now the Protestants do against us) the crime of adoring Christ's flesh in the Eucharist. I adore (saith he) the flesh of jesus Christ, because it is united to the Deity: even as one adoreth the King and his Royal robe with the same adoration. 4. Notwithstanding these three sorts of honour be each of them most different in nature the one from the other: yet the names are most of them promiscuously used and according to the ten our of the discourse, sometime restrained to one kind of adoration, sometime to another. Which if M. Reynolds and M. Fulke had diligently weighed, they would never have cited S. Augustine against us: Affirming the worship of Religion neither to be due to Angels or men departed, but only to God. Nor S. Hierome: That neither Angels, nor Martyr's Relics, nor any created thing, can be worshipped and adored. Nor Ep phanius saying: God will not have Angels adored, how much less Mary. Nor S. Cyril, nor S. Gregory, nor any of the rest, who in those places take Quis (o insanum caput) aliquando Martyrs ador avis? quis hominem putavit Deum? Aug. l. 3. de trin. c. 10. the name Religion, Adoration, and Worship, for the supreme and sovereign worship which is only proper unto God (as S. Augustine explaineth himself in his questions upon Genesis, S. Hierome in the same place, and against Vigalantius) not for that inferior kind of adoration, which is often ascribed unto creatures, and which Abraham exhibited unto the people of Heth: whereupon S. Augustine gathereth, That it is not said: Thou shalt only adore thy Lord thy God; as it is said, Him only thou shalt serve. Which in Greek i● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And in his ●. book of the blessed Trinity writing of the brazen Serpent, and other holy signs, he saith: They may have honour as Religious things, not admiration Fulke in 4. Matt. sect. 3. Aug. l. 10. de Civi. c. 1. as strange things. So that the Fathers only deny the Religious worship of Latria to Angels and other creatures, the Religious worship of Dulia they assign unto them. Which M. Fulke forced to confess saith: S. Augustine a mean Grecian imagined a distinction between Latria and Dulia etc. and that by them which have interpreted Scripture, Latria is taken for that service which pertaineth to the Religion of God. But Lodovicus Viues in his notes upon that Chapter telleth you otherwise. But Lodovicus Viues? O base comparison! Was it not enough to disgrace S. Augustine with his mean knowledge in Greek, but must a late Grammarian be compared, opposed, preferred before him, whom D. Covell esteemeth the chiefest Doctor, that ever was, or shallbe, excepting the Apostles? Let his skill in Greek be what it was, shall his D. Covell. in his book against M. Burges doctrine, his distinction, the diversity of Religious worships, which he and other Interpreters from these Greek words derive, be utterly exploded and rejected by you? Shall Viues be accepted, and S. Augustine outcountenanced? 5. Consider M. Fulke how fare herein you injure your cause, wrong your conscience, dishonour that grave; ancient and incomparable Divine. Again we ought to observe, that as the names, so likewise the outward actions of kneeling, prostrating, lifting up hands, & the like, are generally used in every particular kind of worship: yet by the inward acts of the mind they are wholly different the one from the other. For he that kneeleth to God reverently, acknowledgeth by the light of his understanding a certain supreme, incomprehensible, and increated excellency, author and cause of all rare and excellent things; he loveth with his will a bounty unmatchable, and with profound submission humbly adoreth an infinite and unsearchable Majesty. He who kneeleth to his King or Prince dutifully, agnizeth, and aflectionatly reverenceth his natural or Civil dignity. He who kneeleth to a Saint, to their Tombs, Relics, or Pictures, devoutly apprehendeth, and piously worshippeth some supernatural pre-eminence, Three things necessary to the nature of honour. quality, or relation. Whereby it followeth that three things concur to the nature of honour. 1. The apprehension of the understanding which acknowledgeth an excellency worthy of adoration. 2. The propension and inclination of the will, which unfeignedly prosecuteth the same with honour. 3. The external obeisance of capping, kneeling, or bowing the body which is an outward obsequy of inward reverence. And although the understanding be the root, origen, or rather motive which exciteth the will; yet the act of the will is the life, soul, and proper essence of adoration, without which the sole notice and apprehension of dignity is no worship at all, and the outward and external action may be as well a sin of mockery as any mark of honour. As it was in the soldiers who adored Christ Matt. 27. & joa. 19 and said: All hail, O King of the jews. 6. By which you may easily discern the blindness of Protestants, who distinguish not the outward worship by the inward mind, but seem to make all external Bills. 4. par. pag. 576. & 577. honour belong to God, whether it proceed from the acknowledgement of natural, supernatural, or entreated excellency. Submission (saith M. Bilson) of knees, hands, and eyes, parts of God's honour. Again: The outward honour of eyes, hands, and knees God requireth of us as his due. Then: God alloweth to Parents and Magistrates etc. some part of his corporal, but in no wise of his spiritual honour. O mighty ruler and moderator of all hearts, who over-reachest the wicked in their wiliest and deepest plots! how hast thou either caught our enemies in the enormity of that heinous sacrilege they have long vainly laboured to fasten on us; or suffered them to be enwrapped in such snares of absurdity, as they cannot possible find means of escape. Esay prophesieth God is so jealous of his honour Esay. 42. that he will not resign any jot thereof to other: My glory to other I will not give. Not any jot of his spiritual, no nor of his corporal or external homage (as M. Bilson a little before contrary to himself agreeth with me.) Both Bil. 4. par. pag. 553. which he strictly prohibited in the first precept of the decalogue to be surrendered to any but himself alone. The internal, when he proclaimed: Thou shalt have no other Exod. 20. v. 3. 5. Gods but me; the Exterior, where it followeth: Thou shall not bow down and adore. Whosoever then affoardeth to man the outward obeisance of knees, hands, or eyes which is proper to God, which God (saith M. Bilson) requireth of us as his due, he disrobeth him of some part of his Bills. 4. par. pag. 577. Gen. 33. Gen. 23. ●. Reg. 20. right, & committeth with his Creatures most foul Idolatry. Whereby it must needs ensue that jacob was an Idolater (to use his own examples) when he bowed himself to Esau. Abraham an Idolater, when he adored the people of Heth. David and Idolater, when he fell down before jonathas. Yea it followeth that all Children are Idolaters, who bow to their Parents; all subjects Idolaters, who bend their knees to their Soveraygnes; and the Protestants themselves Idolaters, when they use such submission to the Magistrates, Counsellors, or Officers of his Majesties' Court. 7. Which supposing, M. Bilsons' ground I evince in this manner: The submission and outward reverence which Children do to their Parents, subjects to their Prince, is either the external and divine worship of Latria, which is proper and peculiar to God, or some other Civil far inferior obeisance: if inferior, God exacteth it not as his due, it is not the corporal and outward homage which is proper to him: If it be the divine worship of Latria, Latria is outwardly given and addressed to M. Bilson by his doctrine maintaineth Idolatry. creatures, a sacrilegious and idolatrous honour is given unto them. Moreover, give me leave to ask you M. Bilson, whether this external reverence of bowing or kneeling to Princes, which you term Gods outward honour, be conformable to the inward reverence and submission of the mind or not? Yield it is, and the inward or spiritual honour due to God, which you so often deny, is as well exhibited unto creatures, as his corporal and external. Say it is not conformable, but either inferior, or none at all. If inferior, you flatter or dissemble with your Prince, making outwardly show of fare greater homage than you inwardly perform or acknowledge in your heart: if none at all, your adoration is a mere derision or plain mockery; as Gabriel Gabriel Vas. tom. 1. in 3. par. Divi Tho. disp. 108. cap. 9 Vasques, and all Deviues generally teach. Better had it been for him to have embraced our Catholic doctrine, and to have taught with us, that the outward action of bowing, kneeling &c. is common to every kind of worship, and only limited to this or that, by the inward affection and submission of the mind. It is accounted Civil honour, when it is done to Civil and humane: Religious, when to holy and supernatural: Divine, when it is exhibited to infinite and increated excellency. To which purpose if any shall draw M. Bilsons' meaning, how contrary soever his words do seem, I will pass him over with this mild censure of S. Augustine: Sententiam Aug, l. 3, de civet. Dei cap. 1. teneat, linguam corrigat: Let him hold his opinion, and correct his language, or change his phrase of writing. But because, he so often, and so seriously inculcateth the bowing of the knee, which is done to Parents and Magistrates, to be parts of God's honour, to be his bodily, his corporal honour, to be that honour which God requireth of us as his due: And hereupon inferreth, because Pictures have not this Divine honour, therefore they have none at all: I should betray the truth I have hitherto supported, if I charged him with less, than the crime of I dolatry, whosoever shall yield such homage to men. 8. Neither can M. Bilson free himself from that fault, by the grant of God's allowance. For God cannot (as he fancyeth) allow those that present his goodness and glory in Bilson ibid. pag. 577. blessing and judging, as Parents and Magistrates, some part of his corporal honour. He cannot allow to any civil dignity or humane excellency, how great soever the external & peculiar worship which is due to himself, without he allow the transgression of his Law, usurpation of his right, debasement of his worship's impiety in them that impart, and sacrilege in those that admit such homage. And therefore, as M. Bilson following the former sense, runneth into the Labyrinth out of which by cleaving to his words he can never wind himself: So embracing the latter may well deserve that saying of the Prophet: Incidit in foveam quam fecit: He hath fallen into the pit Psalm. 7. (of Idolatry) he digged for others. To proceed. 9 The word of God doth likewise authorise this ●. Reg. 18. Dan. 2. middle kind of adoration of which I speak. Abias', as the Scripture mentioneth, adored Elias, Nabuchodonosor Daniel. But what honour was this? Not Divine. For Abdias Dan. ●. a virtuous and holy Prince would never have given that to Elias. Neither did Nabuchodonosor (as his own words bear witness) think Daniel, a God, or consequently worship him with godly honour. Not Civil: Because it is most ridiculous to say, that such great Personages should civilly adore these private men so far inferior to them in Civil dignity. Most fond, that Nabuchodonosor for Civil courtesy should prostrate himself at the feet of his Captive. It was therefore an holy and Religious worship, which for the holiness and sanctity of their lives, for the excellency of their supernatural gifts was worthily exhibited unto them. Such was the worship which Saul did to the soul of Samuel: the children 1. Reg. 28. 4. Reg. 2. josu. 5. of the Prophets to Elizaeus: joshua to the Angel: and which the Angel commanded him also to perform to the earth; where you cannot say, that either he worshipped the Angel with Godly, or the earth with Civil honour. For he did not adore the Angel until he knew him by his own report to be the minister of God. And what civility was it to put off his shoes in honour of the earth? Or what rare or civil excellency had that profane earth, the field of jericho, above joshua the servant of God, for which it should deserve any Civil worship? Truly none. But it was then only holy in regard of the Angel's presence, for which it might challenge a most lawful & holy reverence. 10. Furthermore, the Ark of the Testament Psal. 98. 2. Reg. 6. 1. Reg. 6. 2. Reg. 6. was in such estimation amongst the jews, as King David commanded them to adore it, before which he for devotion danced: which the Bethsamites curiously beholding were slain by God to the number of 50000. men: Which Oza rashsly touched, and was severely punished with the loss of his life. Now, who can imagine that all this was done for moral civility or urbanityes sake? Was it a Civil and comely thing for the majesty of a King clad in a surpresse to dance before the Ark? Was God so severe as to chastise the Bethsamites in so great a number for a mere act of discurtesy? Or punish Oza with death for some uncivil demeanour? Nay, if you only look into points of Civility without regard to Religion, you shall find that Oza discharged the part of courteous and Civil duty, in staying and upholding the Ark when it was like to fall: yet because he touched with profane hands (which was an act of Religious irreverence) that which ought only to have been managed with the hands of Priests, he was justly punished by Almighty God. On the contrary side, that the dance of King David was an uncivil deportment so ill befitting his Princely gravity, as Michol his wife rarely nurtured in all Civil observances, much disdained and misprized 2. Reg. 6. him for it: and King David in his answer to her, doth plainly insinuate that he used this humility, not as courteous, but as a Religious reverence, as an obsequy of Religion. For so S. Ambrose termeth it, & saith of the same Amb. ep. l. 6. ep. 3●. & re Paenit. lib. 1. in another place: All that becometh, which is exhibited to Religion. 11. Besides, our Saviour commandeth, I say to you, not to swear at all: neither by heaven because it is the throne of God: neither by the earth, because it is the footstool of his seat. From whence we manifestly gather, that to inferior creatures as they have a reference to the highest majesty, a Math. 5. v. 35. certain Religious worship and honour is due. For as to swear by heaven or earth rashly and without just cause (such oaths only are there forbidden and not all manner of oaths, as the Pelagians in S. Augustine's time, and the anabaptists now adays following the bare letter, obstinately contend) is not an unmannerly part, disagreeable to Aug. ep. 89. q. 5. Maldonat. upon that place. civil nature, and common urbanity: but an ireligious abuse, offered unto God; because that is his throne, this his footstool. So to swear by them when necessity, truth, and other circumstances require, is a Godly, pious, and religious act. Whereupon we are charged in Deutronomy not to swear by false Gods, because we ought not to acknowledge in them any thing worthy such honour Deu. 6. v. 13. and reverence: Yet it is said. Thou shalt fear thy Lord thy God, and by his name thou shalt swear. Like wise: all shallbe praised that swear by him, because they exercise an homage of Psal. 62. v. 1●. Latria, an act of divine worship, by which they testify that God hath the supreme care and providence of humane affairs; the perfect dominion, power, government, and infallible knowledge of all things. So the nearer any thing is linked in relation with his Deity, or the more eminent respect it hath unto it; the greater offence it is to swear unlawful y by it, by reason of the greater religious awe, and holy reverence we own thereunto. 12. And if the word of God contained not such irrefragable testimonies hereof: yet the approved rules both of equity & reason dictate & declare, that to every dignity such honour ought to be ascribed, which is proper and correspondent to the nature thereof. As to humane dignity, Civil and humane worship: to sanctity or Religious excellency, holy and Religious honour: to Divine sovereignty, Divine adoration. And he that attributeth wittingly to one the peculiar worship belonging To every dignity a worship corespondent. to the other, doth no less transgress the laws of justice, then if he performed to the subject the obeisance due to his Prince, or honoured his Prince with his servants title; no less than if he should invest his Soveraygne with an Heralds' Coat, or Burghesses' gown in lieu of his Princely robe; or scornfully reach him a Sergeant's mace instead of his Royal sceptre. So foolish and ridiculous is the whole rabble of Sectaryes, who to profane & earthly men most Idololatrously exhibit the corporal and external reverence which in their opinion belongeth to God, and to supernatural and holy things, the Civil and humane, which appertaineth to men. For I desire to know how, and in what manner they adore their Sacrament of the Lords supper? Protestant's cannot reverence their Communion, 〈…〉 distinguish ●●ortes of reverence. Not with Divine honour I presume, for that were tooto notorious and detestable impiety. With Civil than no doubt; and this nevertheless is as great an absurdity; because you either direct it to the natural dignity of bread and wine, and so prostrate yourselves most vilely to dead and senseless Creatures, which in that respect have no pre-eminence above the excellency of man capable of honour: o● you address it to some supernatural quality, to some Divine virtue (as M. Bilson calleth it) annexed unto them. And so you allow it an imperfect & Bills. 4 par. p 712. 78●. etc. injurious kind of worship, you rob it of all Divine & supernatural, and give it a Civil, base, and humane reverence, no better than you yield to a mortal man. Nay you worship your holy Communion with the same degree of reverence, as you honour a profane and sometime wicked Magistrate. What is confusion? What is sacrilege? What is iniquity, if this be order, is this be religion, if this be equity, to confound high things with low, sacred with profane, terrene with heavenly? 13. Having sufficiently proved three sorts of adoration, Civil, Godly, and Religious: it resteth that the blessed Angels and Saints of God, their Relics, Tombs, and Monuments may be lawfully worshipped with Religious reverence without any derogation to the Divine honour of God, as the general practice of the whole Catholic Church recorded by the ancient Fathers doth amply demonstrate. S. justin the Martyr writeth of his time: We worship and adore the Army of good Angels Iust. 2. apo. pag. 2. Euse. l. 4. hist. c. 14. Basil. hom. de Mart. Ma●ante. Eusebius, of the Clergy of Samaria in the time of Saint Pelicarpe: We celebrate the memory of Martyrs with holy days, & great joy. S. Basil, of the Custom in his days: The Church by honouring them that are departed, encourageth such as are present. S. Gregory Nissen: To what King is such honour exhibited? What Emperor hath ever been so famous and renowned, as this poor Champion (speaking of S. Theodore the Martyr?) S. Augustine: Christian people celebrate the memories of Martyrs with Religious solemnity. To these I might add S. Athanasius, S. Aug. l. 20 con. ●aust. cap. 21. Atha. l. de virg. Nazian. orat. in Machab. Epipha. haer. 79. Chry. hom. de SS. Iwent. & Maximo. Abros. ser. ●. Gregory Nazianzen, S. Chrysostome, S. Ambrose, with many more, if the very calumniation and obloquy of the professed enemies of God did not ratify the truth hereof. For julian the Apostata, the Manichees, the jews, Heathens, and other Heretics, observing the custom of former Christians in honouring Saints above all earthly Creatures, always slandered them with the crime of Idolatry, as Saint Ciril, Saint Augustine, and Euscbius testify; to whom these Fathers answered, as we do now the like imposition laid upon us by our Adversaries. 14. Saint Augustine excusing the Christians of his time said to the Manichees: We worship the Martyrs etc. yet ●ot with that honour proper to God, which is called in Greek Latria. S. Cyril replied to julian: We do not say our Martyrs are made Gods, but we use to yield all honour unto them. All honour Cyr. l. 6. & 10. con. julianum. Aug. l. 10. c. 21. con. Faust. Euseb. l. 8. hist. c. 6. & l. 4. c. 14. Cyril. loco citato. Arist. 1. Eth. cap. 5. Rom. 2. 10. he saith, because they are replenished with all the supernatural gifts and graces to which any honour can possibly belong. To virtue saith Aristotle: To well doing, saith S. Paul, honour is due: glory and honour to every one that doth well. The Saints have accomplished such virtuous and heroic acts as have purchased a crown of eternal bliss. To sanctity and holiness honour is due: they are so perfectly holy as they are admitted into the Society of the Holy of all Holyes. To wisdom honour is due: they are so wise, as beholding the treasures of the Divine wisdom itself, they see in it whatsoever they can either wish or desire. To nobility honour is due; they are ennobled to be the children of God, the son of the highest, the undoubted inheritors of the Kingdom of heaven. To sovereign dignity honour is due; they are advanced to so great preferment, as they Apoc. 3. 21. Apoc. 2. 27. Cyril. ubi supra. sit with God in his throne, they have power over Nations, they rule & govern them. So that all honour, as S. Cyril saith, may be justly bestowed upon them, who have all these worthy respects of honour and reverence, howbeit not in that highest degree which is proper and agreeth only to God. Reyn. l. ●. de Idol. Rom. Ecc. c. 8. p. 287. etc. Greg. Nis. orat. in S. Theod. Reyn. ibid. p. 288. etc. Chrys. ser. de SS. Iwent. & Maximo Basi●. in Psal. 115. 15. M. Reynolds overcome with these and many other reasons, granteth sometimes (although otherwhere again he utterly denyeth it) That the Angels and Saints are to be worshipped; yet with a Civil kind of worship: But S Augustine termeth the honour done unto them not Civil, but Religious solemnity, no such as is surrendered to mortal men, but fare greater; such according to Saint Gregory Nissen, as hath been yielded to no earthly King or Emperor. Yea M. Reynoldes own Pewfellows condemn his rashness herein affirming: that no Civil honour can be exhibited to souls departed. And he himself speaketh so staggeringly in this behalf, as his Pen had no sooner uttered that unadvised phrase: That Civil honour is due to Saints, but he presently recalled the word (Civil) as a voice unbeseeming the nature of their worship, and addeth, That Caluin himself accounted it somewhat too rough; and therefore he sought to sleek and smooth it with the limitation of Civil honour (as I may say.) It is well you limit and correct, smooth and soften your rude and harsh conceit. It is well neither Niss. orat. in Theod. Hiero. l. 2. ep. f●n. ep. 8. Ergone arlt illadies quando nobis liceat speluneam Saluatoris intrare▪ & Crucis lambere lignum, & johannis Baptistae, Helisaei quoque & Abdiae pariter ci●●resadorare? Amb. ser. 93. de SS. Naza. & C●lso. you, nor your master knows how to call, which you disdain to call by the right approved name. To return therefore to my purpose. 16. As the Saints of God: so their Relics, Tombs, and ashes are highly to be honoured. S. Chrysostome writing of S. Iwentius and Maximus saith: Let us often visit them, let us adorn their Tombs, let us touch their Relics with a strong faith, that we may receive some blessing from thence. S. Basil: He who handleth the bones of a Martyr, draweth a certain touch of Sanctification from the grace resident in the body. S. Gregory Nissen affirmeth the same. S. Hierome speaking of visiting the holy Land of Palestine, and other devout Relics, saith: Will that day once come when it shall be lawful for us to enter our Saviour's den? and to lick the wood of the Cross? and to adore the ashes of S. john Baptist, of Elizaeus together and Abdias? S. Ambrose proposing this objection to himself: what dost thou honour in resolved and decayed flesh? I honour (saith he) in the flesh of the Martyr the wounds or marks received for Christ; I honour the memory of the living by perpetuity of virtue; I honour ashes sacred by the Confession of our Lord; honour in the ashes seeds of eternity; I honour the body which instructeth me to love our Lord, which hath taught Aug. l. 22. de Civit. c. 8. & epist. 103. ad Quin. Chrys. l. cont. Gen. Beda l. 2. c. 13. l. 3. c. 11. 12. 13. & l. 4. c. 19 me for his sake not to be daunted with the horror of death. And why should not the faithful worship that body, which the very devils do reverence? S. Augustine testifieth of the many miracles and great honour yielded to the Relics of S. Stephen. S. Chry sostome the like of the shrine of S. Babilas. Venerable Bede of the Relics S German wore about his neck, with which he restored sight to the blind. Of the Relics of S. Oswald and S Edildride, the one a Pious and Godly King, the other a wedded wife, and Virgin Queen of our country. Socrates reporteth of Theodosius the younger a virtuous Socrat. l. 7. cap. 22. and noble Prince; that he was wont to wear the sackcloth of a certain holy Bishop, that died at Constantinople: quamuis sorditatus, although it were not very clean: Persuasus se aliquid ex mortui sanctimonia inde percepturum, persuading himself, that he should receive some benefit from thence, by the holiness of him that was dead. S. Gregory the great, sent to King Edilbert of England Greg. l. 8. ep. 60. l. 7. ep. 126. indict. 2. l. 11. ep. 49. indict. 6. l. 2. ep. 71. 8●. l. 3. ep. 30. l. 5. ep. 6. small tokens, not of small value; as he accounted them, having the blessing of S. Peter. The like he sent to Ricaredus King of Spain. To Eulogius the Patriarch of Alexandria. To the Empress. To other Princes, Bishops, and Patriarches: and to make the gifts more precious, he put into them a little of the holy Cross, a little dust filled from S. Peter's or S. Paul's Chains, some of S. john Baptist hairs, S. Laurence gridyron; which the aforesaid parties reverently wore about their necks. And many miracles as the same Saint Gregory relateth were wrought by those Ambros. ser. 91. & l. 10. ep. 85. Nazian. orat. 3. i. 1 in julia. Chrys. Tom. 5. ser. de vire. & vitijs. Ambros. l. 10. ep. ep. 85. Hier. cont. Vigilan. cap. 3. where he also saith that if we herein be guilty of Sacrilege, Sacrilegus fuit Constantinus Imperator, qui sanctas reliquias Audreae, Lucae, & Relics, many at the Invention and Translation of Saint Geruasius and Protasius bodies; many by the bones, dust, and shadow cast from the corpse of other Martyrs. And S. Hierome avoweth the estimation and honouring of Relics to have been in his time; the received doctrine: Non unius urbis, sed totius orbis. Not of one City, but of the whole world. He controlled and suppressed Vigilantius for teaching the contrary: Which stirred up the hearts of sundry Protestants in defence of their Patron to rate and revile S. Hierome in most opprobrious manner. 17. M. Reynoldes saith: He yielded to much too his own passions; He more eagerly then truly, not sound, viciously and with vehement rage argueth against Vigilantius. M. Fulke: He confuteth not Vigilantius with arguments so much as with railing. Osiander: Hierome did foolishly contend that the Relics of Saints were to be worshipped. Bullinger: It is Hierom● overlashing when he avoucheth that the devils roar at the Relics of S. Andrew. But was S. Hierome only taxed for Timoth●i transtulit Constantinopolim, apud quas Daemones rugiunt etc. Sacrilegus di●endus est & nunc Augustus Arcadius qui ossa beati Samuelis etc. Omnes Episcopi non sacrilegi sed etiam fatui iudicandi▪ qui &c. this fault? No, M. Sutcliffe writeth: Gregory esteemed much the Relics of Saints. M. Fulke: Gregory was superstitious in Relics. Bale: Gregory admitted the adoration of the Cross. What then, was Gregory, and he singular herein? No, Danaeus a prime Puritan assevereth: That Cyrill, and diverse other Fathers were plainly superstitious, and blinded with this enchantment of the Crosses adoration. The Centurists affirm of Constantine the Great: With like superstition he translated to Constantinople in conservation of that City, certain Relics of the Cross found by Helen. Whom they (howbeit Camden our English Antiquary reporteth her to have been often registered in antique Inscriptions, A most Pious and venerable Empress) for this cause, and for going in Pilgrimage to adore the holy Land, and other monuments of Christ, injuriously term A Superstitious woman. 18. And what if God himself allow the like Superstition? What if many grave and ancient writers defend the like? God alloweth it in his own written word by the reverence which Moses used to the bones of joseph Reyn. l. 1. de Ido. Ro. Eccl. c. 6. Fulke in c. 6. Apoc. sect. 1. Ofian. in epit. Centu. 4. p. 506. Bulling. de Orig. erro. f. 67. Sutcl. Subuers. c. 4. Fulke in c. 6. Apoc. Bale Con. 1. c. 68 Danaeus in 2▪ 1▪ ad Bell. 5. Cont. resp●p. 1415. Cent. cen. 4. Col. 1529. & cen. 4. Col. 458. Cambden in his English description of Britan. pag. 74. Exo. 13. 4. Reg. 23. Act. 1. Act. 19 Lact. him. de Passio. Ruff. l. 10. Hist. c. 8. Socra l. 1. c. 13. Paulin. in nata. 10. S. Felic. Procop. l. 2. de bell. Pers. Chrys. ser. de Cruse. Aug. orat. de obitu Theod. Sozom. li. 1. cap. 8. King james his conference at Hamp. Court. pag. 69. the Patriarch: and josias to the bones of another holy Prophet: by the miracles wrought by the dead bones of Elizaeus: by the shadow of S. Peter: by the Napkins of S. Paul. The Fathers defend it by the marvellous wonders achieved by the Holy Cross of Christ Queen Helen found out, and by the exceeding reverence Christians exhibited unto it in former tyme. Of which Lactantius, Ruffinus, Socrates, Paulinus, Precopius, S. Chrysostome, S. Ambrose witness, and Sozomenus chronicleth of the forenamed Constantine (whom our noble Soveraygne King james vouchsafeth to acquit from all Superstition:) He worshipped the holy Cross, because he had received much help thereby in battles against his enemies, as by reason also of the heavenly vision he saw of it, when that victorious sign, as Eusebius writeth, appeared Fulke in ●▪ 19 ●o sect. 1. Prudent▪ in Apoth▪ Lactan▪ in poem. de Passio. Redempt. unto him in a clear and fair day, with this inscription: IN HOC VINCE: OVERCOME IN THIS. Prudentius accordingly affirmeth, Vexillumue Cru●● summus Imperator adorat, The chief Emperor adoreth the ensign of the Cross. Lactantius: Bow thy knee, and adore the venerable wood of the Cross. Paulinus agreeth with them cited thus by M. Fulke: The Bishop of Jerusalem yearly at Easter bringeth forth the Cross to be adored, himself being the principal of the worshippers. How doth he avoid this evident testimony? Marry he opposeth S. Ambrose against him saying, that to Amb. de obitu Theod. worship it, Is an Heathenish error, and vanity of the : where S. Ambrose is nothing contrary to Paulinus. He saith speaking of Queen Helen: she adored the King, not the wood: verily for that is an Heathenish error. To wit: not the Wood as Wood; not in regard of itself, but with reference to Christ, as the Cross on which he died. So she adored, and so Paulinus, so S. Ambrose teacheth it deserveth great veneration, as I will incontinently set down. First let us see what our Opponents urge besides. Rein. de I▪ do. Ro. Ec. p. 84. 85. Act. 14. Hester▪ 13. Zuares in. 3. p. disput. 52. sect. 1. Act. 10. Apoc. 19 Hiero. lib. con Vigil▪ August. q. 61. in Gen. Talis appar●er ●t ut pro Deo pos●●t adora●i. 19 They object: That S. Paul and Barnabas prohibited the Lycaonians to adore them: and Mardochaeus refused to worship Ammon. They did so for just respects. Ammon challenged the submission of both knees, which the jews were wont to surrender to God alone, as Zuares one of the deepest Divines of our age notably observeth. The Lycaonians would have yielded to S. Paul the honour of Sacrifice which is only due to God. For which cause the one piously feared to yield, the other to accept any Godly worship. But say they: Cornelius did not adore S. Peter, nor S. john the Angel with any Godly honour: and yet they were both reproved for the reverence they used. I answer, either with Saint Hierome: That Cornelius apprehended a certain divinity in Peter, and was therefore worthily reprehended by him; Or with S. Chrysostome: That Cornelius devoutly worshipped Peter, and Peter of modesty forbore to accept thereof. In like manner I say of S. john: That he might well mistake the Angel, by reason of the majesty he presented, & take him for God, as S. Augustine answereth hereunto: and so was corrected for his error 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. Fu●●e in c. 19 Apoc. sect. 4. Bullinger in c. 19 & 22. Apoc. Marlor. in suis Rapsodijs. Bede, S. Anselme, and Rupertus, seeing S. john reiterated this worship the second time, that neither of them was an error or absolute prohibition, but that S. john adored the Angel with the Religious worship of Dulia, due unto him and the Angel of mere reverence to the humanity of Christ, and to the dignity of his dearly beloved Disciple refused that honour. For although M. Fulke unshamfastly chargeth S. john herein, with an offence of humane frailty and forgetfulness: although Bullinger and Marlorate two Caluinists, accuse him of Idolatry: yet no modest man can ever think so great an Apostle, who instructed others in all Christian duties, could himself in a matter of such importance either be so ignorant, as not to know, or so oblivious as not to remember, or so impious as to exhibit to a Creature the honour of God, forbidden before by the mouth of an Angel. 20. Nevertheless M. Reynolds, M. Fulke. M. Bilson Reyn. l. 2. de Ido. Ro. Eccl. cap. 2. Fulke in c. 19 joan. sect. 2. Bills 4. par. p. 172. 561 and the whole rabble of Protestants with open mouth exclaim against us, that if not to men, if not to Angels, yet to fare more vile and abject creatures: To a dead and senseless stock (such M. Bilson miscalleth the Rood or Crucifix) we give equal degree of glory with the mighty Creator & quickener of all: we salute it saying: All hail our hope etc. We call upon it to save us, pardon us etc. I answer: In these and such like speeches we conceive Christ as crucified on his Cross, and so apply these words to him, Our true Hope, Life, Salvation etc. For not only the Cross, but every Image of Christ may be saluted and worshipped in two several manners. First I may salute or reverence Christ by his Image, as by spectacles I see the thing I desire; that is: I may reverence Christ directly as the principal object that shineth in his Image, and his Image merely per acccidens, as conveying my thoughts to Christ, which is the homage indeed of Lairia, and may in no way be properly said to be deferred to the Cross, but it is wholly carried by the Cross to Christ, as the whole sight is leveled through the spectacles to the object I behold, by the self same vision with which the thing is seen. For as we use the internal act of our mind to adore him whom we internally apprenhed thereby: so we may use this external sign to worship him whom it externally representeth. Thus we salute, thus we reverence the Cross (as our adversary mentioned above) or rather Christ by his Cross, who under it is comprised. 21. And that the Cross 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 learn of S. Paul, who when he gloryed, and boasted in Christ he said: God forbidden I should glory, saving in his Cross. He calleth the blood of our Redemption: The blood of the Cross. The enemies of Christ: The enemies of his Cross. The frustrating of his Passion: The making void of his Cross. The preaching of his Gospel: The preaching the Cross. The persecution thereupon inflicted: The persecution of the Cross. Where M. Reynolds was so sharpwitted, how dull soever he be in conceiving the prayers of the Church, as to understand & set down in Print; That S. Reyn. c. 8. di●is. 2. p. 412. 413. Paul after a figurative manner of speech by the Cross meant Christ crucified. Neither was this in him a private fancy, or taint of Puritanisme: the Protestants in their public Canons have solemnly enacted & diuulged the same. The Canon. 30. Holy Ghost say they) by the mouths of the Apostles did honour the name of the Cross so fare, that under it they comprehended not only Christ Crucified; but the force, effects, and merits of his death & Passion, with the comforts, fruits, & promises, which we receive or expect thereby. Secondly the honour & dignity of the name of the Cross begat a reverend estimation even in the Apostles times of the sign of the Cross etc. 22. Suppress for shame this Constitution of yours, or cease to upbraid us as Idolaters for reverencing the Cross, as comprehending Christ crucified: The very name whereof the Holy Ghost so honoured by the mouths of the Apostles: The sign whereof was so esteemed by them, so held in the Primitive Church, so applauded with one consent by the Greeks and Latins, as it is evident (you yourselves depose) by the testimonies of ancient Fathers: In so much, As if any opposed themselues Canon. 30 against it, they would certainly have been censured (I use your own words) as enemies of the name of the Cross, and consequently of Christ's merits, the Sign whereof they could no better endure. If you had been feed to write in our behalf, could you have written more, either to acquit us herein of blame, or condemn yourselves of malice? For that which is after interlaced by you, as cautions (so you term Ibidem. Canon. 30. them) against our Popish superstitions: That the sign of the Cross used in Baptism is no part of the sustance of that Sacrament; and that the addition, or omission of it doth neither add or detract from the substance, virtue, and perfection of Baptism, are indeed no cautions, no exceptions against us, who never Bills. 4. par. pag. 561. taught any such doctrine; but hateful calumniations forged by you, who sell your souls to slander truth. Again to the matter from which I have 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 divine worship of Latria, but a fare inferior reverence, redounding notwithstanding from the Image Christ etc. here M. Bilson interrupteth my discourse with the clamorous imputation of a new disgrace offered to the Son of God: For if this honour (saith he) be base than the highest and divinest kind of adoration, it cannot pass from the Image to Christ. Less than honour Christ will not have: he that otherwise honoureth him, defaceth him. I confess M. Bilson, that he who affoardeth our Saviour in his own person less worship than Latria, doth much dishonour & disgrace his dignity: But he who exhibiteth less homage unto him as he adoreth him indirectly represented in his Image; doth no more deface his preheminent excellency, than he who reverenceth the servant of his Soveraygne for his Soveraygnes sake, with a meaner regard of duty than belongeth to his Prince: although by the same out ward submission and affection of his heart, he truly honoureth the King in his subject's person. 24. Secondly I answer to your former outcry, that the Church useth those Rhetorical phrases to the sanctified wood of the Cross by the figure of Prosopopaeia. Which if our Adversary's blame in us, they may blame them in Moses, when he said: Hearkeno ye heavens the things which Deutro. 3●. Matth. 23. I speak etc. They may blame them in Christ saying: jerusalem, jerusalem, how oft would I etc. They may blame them in S. Ambrose who dignifyeth the Cross with fare more excellent titles than these mentioned by the Church, as Walden. tom. 3. tit. 20. c. 159. Amb. orat. in faner. Theod. Waldensis our learned Countryman pithily noteth: We sing in our Office (saith he) All hail O Holy Cross, our true Salvation. S. Ambrose termeth it: The ensign or Trophy of Salvation. Wesing: O Lively wood bearing the life of all. S. Ambrose nameth it: vitam ipsam: Life itself. We sing: O Blessed Cross, because on thee the King of Angels hath triumphed: S. Ambrose calleth it: I psum triumphum: The very triumph itself. We entytle it: Our vital or lively Cross. S. Ambrose: Our Palmtree, or victory of eternal life. We sing: O sign of Salvation, safety in dangers. S. Ambrose termeth it: I psam Salutem: Salvation itself. We sing, and say to the Cross: By thee we are redeemed O beautiful ornament of the world. S. Ambrose calleth it: Sacram Redemptionem: our holy Redemption: using these words: Helen did wisely enhance the Cross on the heads of Kings, that the Cross in Kings might be adored. This is not insolency, but piety, which is performed to sacred Redemption. 25. Not an Heathenish error then M. Fulke, not an insolent, but a a Amb. ibidem. pious work it is in S. Ambroses' conceit to reverence the Cross: A b Aug. l. 20. cont▪ Faust. cap. 20. Religious homage to worship Saints: A c Amb. ep. ad soro. devout obsequy to adore their Tombs: A d Chrys. ser. in adorat. vener. Catena. virtuous & holy service to touch their Relics, called hereupon: e R●ffi. l. 11. hist. c. 28. Venerable Relics: f Basil. in Psalm. 115. Precious Relics: g Amb. ubi supra. Most holy Relics: h Aug. l. 22. de civet. Dei cap. 8. Sacred Pledges: i Amb. ser. 93. Consecrated ashes: k Auth. de Eccles. dog. cap. 73. Members of Christ: l Chrys. ubi supra. Heavenly treasures: m Eusebius hist. lib. 4. cap. 14● more dear than gold and precious stones: n Chrys. ser. in ador at. vene, Catenarum. Monuments full of Divine grace, full of all veneration and sanctity; Whereby such as touch them with faith are sanctified, and the spots of their souls after a mystical manner cleansed. Which cannot import any profane, but a certain, divine, holy, and Religious reverence, less than Godly, more than Civil. THE THIRTEENTH CONTROVERSY PROVETH Invocation of Saints to be lawful: Against Doctor Reynoldes, D. Field, and D. Fulke. CHAP. I. THEY who above with great impiety rob the Saints of their deserved honour, here with no less injury, with no less iniquity bereave both us of their special patronage, and them of the prayers and supplications we make Rein. l. 1. de ido. Rom. Eccl. c. ●. 6. etc. Field lib. 3. cap. 20. Fulke in c● 15. Luc. sect. 2. unto them. Because they are ignorant and unacquainted (as amongst others M. Reynoldes, M. Field, and D. Fulke chief think) with our affairs, they cannot here our suits, or relieve our wants. Because it derogateth from the mediation of one sole Redeemer, to fly to any other mediator than he. But I will briefly show by his divine assistance, whose cause I maintain; that the Angels and Saints departed make intercession for us; that we may lawfully implore their 1. Tim. 2. sect. 4. 1. Io. 2. sect. 5. aid; that there is no want of knowledge or ability in them; no injury to God, or prejudice to Christ to frustrate and condemn our duties heerin. 2. To unfold first the state of the question: we pray not to Saints (albeit M. Reynolds, M. Fulke, with others of Reyn. l. 1. c. 6. etc. Fulke in 1. Timo. 2. sect. 4. jaco. 5. sect. 12. Act. 7. sect. 2. their crew would attaint us of it) either as Gods to help us, Redeemers to save us, or as the author of any gift & grace bestowed upon us. Almighty God alone is the sovereign fountain of life, the author of all natural & supernatural favours. Of him all grace & glory ought to be demanded: in him all our hope and affiance is always reposed. Secondly we pray not to Saints as Mediators of our Redemption, but of Intercession only, neither as immediate Intercessors between God and man. For Christ is our sole Mediator and immediate Intercessor also, by whose incomparable merits all living creatures either in heaven or in earth, have access unto God: by him all their prayers are offered and suits obtained from the bountiful hand of his Father. And therefore (howsoever Caluin impudently belly us in this behalf, protesting Calu. lib. 3. Inst. c. 20. §. 21. that in all our Hymns and Litanies we make no mention of Christ) we end all our petitions addressed unto Saints and Angels, with this conclusion, Per Christum Dominum nostrum etc. By Christ our Lord, beseeching them by their intercession to the highest, through the benignity & favour of our merciful Redeemer to help and secure our distress. In this manner we invoke and call upon them; in this manner they supplicate and pray for us. 3. As we read of the Angels, in Zachary one of them prayed: O Lord of hosts, when wilt thou have mercy of Jerusalem, Zacha. 1. vers. 12. Tob. 12 v. 12. Apoc. 8. v. 3. and of the City of juda etc. This is now the seaventy year. In Toby, Raphael said unto him: When thou with tears didst pray and bury the dead, I offered up thy prayers unto our Lord: In the Apocalyps, An Angel offered much incense of the prayers of Saints upon the golden Altar. And (lest calvin's cavil should here take place, that the Angels pray for us, because they are ordinary Meslenges sent into the world for the guardianship Calu. l. 3. Iust. c. 20. Luc. 20. Orig. l. 8. cont. Cells. Greg. Nys. in vita. S. Ephrem. of Gods elect, Saints are not;) our Saviour himself equalleth Saints with Angels not only in bliss, but in other prerogatives. In knowing (quoth Origen) what favour we enjoy in the sight of God, & praying with us for increase thereof. In assisting with them (quoth S. Gregory) at the Divine Altar etc. In remembering our necessities, and craving pardon for our sins. In custody and safeguard of us (saith Saint Hilary.) In patronage and Prelacy over us: In conversation with He alludeth to the 8. of the Apocal. Hilar. in Psal. 124. Amb. in l. de vid. & l. 8. in Luc. Bern. ser. 2. de S. Victore. Hierem. 15. Apoc. 5. Primasius in cum locum. 2. Macha. 15. Reyn. l. 1. c. 3. Field. l. 3. c. 20. fol. 111. Tob. 12. Dan. 10. Zacha. 10 Psal. 90. Matth. 18. Theod. l. 8. ad Greg. Greg. ora. in Cypria. us (saith S. Ambrose.) Whereupon S. Bernard: The Angels run and secure men: and they, who were of us, have they forgotten us? Have they not learned to take compassion in which they once suffered Passion? Certes they have, as the Divine Oracles in sundry places insinuate. 4. God spoke unto jeremy: If Moses and Samuel stood before me, my affection should not be to this people. Therefore they were wont to stand & pray for them, or else the speech were very incongruous. S. john in the Apocalyps saw the 24. Seniors falling down before the lamb, having every one harps and vials full of odours, which are the prayers of Saints. Where Primasius and others note, what prayers, and for whom they were. jeremy the Prophet after his departure: Prayed much for the people, and all the holy City, as Onias the high priest testified to judas Machabaeus. M. Reynoldes with his pewfellow Field both instructed in the school of Caluin answer with their Master: That the Saints pray for us in general, as these places prove, not in particular as we would enforce. But it is evident out of Toby, Daniel, Zachary, King David, and S. Matthew, that the Angels pray for us in particular, are our particular Guardians, Pedagogues, and Overseers. Which Theodoret, S. Gregory Nazianzen, and diverse ancient Fathers consequently infer of the Saints, calling them in like manner: a Amb. lib. de viduis. Precedents of our Salvation. b Basil. in 40. Martyrs. Protectors of mankind; comparteners of our cares. c Basil. ibidem. Intercessors, or Ambassadors to God for us. d Pruden. l. de Coronis. Patrons of the world. e Theod. l. 8. Graec. affect. 2. Petri 1. Captains, guides and defenders of men, by whom we are rescued out of sundry misfortunes, and fenced from the evils our Ghostly enemies would inflict. Evident it is that S. Peter spoke of particular matters when he said: And I will do my endeavour, you to have often after my decease also, that you may keep a memory of these things. The souls of the Martyrs craved in particular, revenge for their Persecutors, how much more pardon and mercy for their Friends? The rich Glutton moved with natural compassion prayed in particular for his brethren; and shall we not think that the Saints in heaven, installed in bliss, inflamed with Charity, have a more particular care of their brethren, Apoe. 6. Luc. 1●. Ambros. in natali sanctorum Mart. Nazarij & Celsi. Leo ser. 1. in natali Apostol. Aug. l. de cura pro mort. c. 16. Euseb. l. 6. hist. cap. 5. Pruden, in Hym. de S. Fructu●so. Nys. in in vita Greg. Neocaesar. Gen. 48. job. 5. The Heb. word Kara signifieth to Invoke, Exod. 23. Theod. q. 67. in Exod, Dan. 3. friends and kinsfolks? S. Ambrose, S. Leo, S. Augustine think they have. S. Ambrose writeth, that S. Nazarius was a peculiar Patron of the people of Milan by the privilege of his Sepulchre, which there was honoured. S. Leo affirmeth S. Peter to have a general love of all, but a special protection of the City of Rome. S. Augustine testifieth of the particular care S. Felix had of the City of Nola, and of his strange apparition in defence thereof confirmed by undoubted witnesses. Eusebius, Prudentius, S. Gregory Nissen report in particular cases many such particular apparitions. To proceed. 5. It is lawful for us to pray to them in particular; therefore they know, and may redress our private necessities. jacob said: The Angel which hath delivered me from all evils, bless these children. job was counselled to pray to the Saints: Call if there be any who will answer thee: & turn to some of the Saints. Which the 70. Interpreters translate: Invoke if any may answer thee: or if thou dost behold any of the holy Angels. Moses' entreated the patronage, as Theodoret witnesseth, of the patriarchs in these words: Remember Abraham, Isaac, and Israel thy servants. The like did Daniel: Take not away the mercy from us, for Abraham thy beloved, and Isaac thy servant, and Israël thy holy one. And King Solomon: Remember O Lord, David and all his mildness. Which God himself approved in the 4. of Kings: I will guard this City for Psalm. 13●. 4. Reg. 19 Chry. hom. ●. in psa. 10. Victor. l. 3. de pers. Wanda. Greg. Nazian. orat. in Basil. jero. in Epita. Paulae. Nissen. orat. in Theod. Aug. de Bap. l. 7. c. 1. Cries. ho. 5. & 8. in Mat. hom. 43. in Gen. Bern. ser. 2. super. missus est. Reyn. l. 1. de Ido. Rom. Ec. c. 2. misliketh the name of Queen of Heaven, Star of the Sea. Athan. ser. de Deipara. Aug. serm. 18. de Sancti●. Ephrem. ●rat. in laudem B. Virg. Conc. Chal. act. 11. ●lauianus post mortem vivit, Martyr pronobis oret. Field. l. 3. c. 10. jero. in ep. Paulae, Nazian. orat. in S. Basil▪ my own sake, and David my servant's sake. Where S. Chrysostome saith: David was dead, and his merits flourish, and are of strength or power. O wonderful thing: a dead man patronizeth the living. Thus Victor V●icensis prayed to the Angels, patriarchs, Apostles, and to S. Peter and S. Paul by name. Thus S. Gregory Nazianzen implored the help of S. Basil, S. Hierome, of S. Paula, S. Gregory Nissen, of S. Theodore, S. Augustine, of S. Cyprian. Thus S. Chrysostome often exhorteth us to supplicate unto Saints. S. Bernard exciteth us to pray to our B. Lady, gracing her with sundry illustrious titles, which M. Reynolds utterly distasteth. S. Athanasius saith, Incline thy ear to our prayers and forget not thy people. O Lady, Mistress, Queen and Mother of God pray for us. S. Augustine: O Blessed Mary receive our prayers, obtain our suits, for thou art the special hope of Sinners. S. Ephreem invocateth her by the name of Hope, Refuge, Advocate, Safety, and Mediatrix of the world. All the venerable Bishops in the Council of Chalcedon allowed the prayer made to Flavianus, where it is said, Flavianus liveth after his death, he a Martyr let him pray for us. 6. Were these things all spoken by way of Apostrophe, as you M. Field would deceive the ignorant? Were they (as you miscall them) doubtful Compellations, and not rather effectual prayers, devout invocations, by which they hoped, demanded, and often obtained the fruits of their requests? Listen to S. Hierome, listen to S. Gregory Nazianzen, both which you produce to bewray their doubtfulness; S. Hieromes words are these: Farewell O Paula, and support with the help of thy prayers the feeble old age of thy worshipper: These S. Gregory Nazianzens, calling upon S. Basil: O Divine and sacred head, behold us from above, and the instigation of my flesh given me as an instruction from God, either assuage with thy prayers, or move me to bear courageously. Did these men doubt? Or S. Bernard, who often assureth us of Bern. serm. 3. in vigil Nat. & ser. de B. Virg. quae incipit Signum magnum Bafil. in 40. Mart. Cyp. lib. de habit. Virg. Ruffin. l. ●. hist. c. 33. the help of our B. Lady? Or S. Basil, exhorting us to invok the 40. Martyrs: Whosoever is oppressed with any misery let him repair to these: and who soever rejoiceth, let him pray tothese: the one that he may be freed from evil, the other that he may persevere in his prosperous courses? Or S. Cyprian, who requested the Virgins or Nuns of his time, in whose commendation he wrote to remember him after their departure, when their Virginity should begin to be honoured? Or Theodosius the Emperor who, as Ruffinus witnesseth, clad in sackecloath, lay prostrate at the Tombs of the holy Apostles and Martyrs, and craved help by the assured intercession of Saints? Or any of those, whom I recited before, whose speeches cannot be eluded by any doubtful flourish or figure of Rhetoric, much less the suits they make unto the Saints in heaven: a Pruden. in him. 4. 8. & 10. Casar-August. August. quaest. 108. & ser. 18. de Sanct. to obtain pardon for their sins. b Noz. or at. in Ath●n. To be directed in the warfare and combat of this life. c Bern. in vigil. Petr. & Paul. To incline the hart of our judge in their behalf. d Prud. him. 2. in D. Lauren. To be sooner released the bonds of our mortality. e Amb. or at. ●. in morte fratris. Nazi. ora. in Basil. To be received by them into the Tabernacles of bliss. f August. lib. medit. cap. 24. Nazian. in S. Cypri. Ambros. exhor. ad virg. Paul. Nola. in Car, ad Cytherium. August. lib. 22. de Civit. Dei cap. ●. To bewafted by their prayers and merits to the haven of perpetual peace. Such and many such like requests they made, which were no. wholly frustrate, as the miracles wrought in accomplishing their desires give testimony unto us. 7. S. Gregory Nazianzen writeth of a Virgin bewitched with devilish charms to be deflowered by her Lover, who prayed to our Blessed Lady, and was delivered from his wicked enchantments. S. Ambrose of S. julian, who obtained a son by the intercession of S. Laurence. Paulinus of Martinian, who escaped imminent danger of death by the help of Saint Felix. Saint Augustine of Palladia, who praying to S. Stephen was healed of a grievous disease. Of a blind woman, who received her sight. Of the daughter of one Bassus a Syrian restored to life: And sundry other miracles wrought by the Relics, memory, and invocation of selfsame happy and glorious Protomartyr. 8. Which argueth M. Field of more than unshamefastness, Field. l. 3. c. 20. fol. 109. & 110. Kemnitius exam. p. 3. p. 211. of insolent malepartnes in slandering S. Augustine: That he dareth not pronounce, but inclineth to that opinion: that the Saints do not particularly see, know, and intermeddle with humane things. If Saint Augustine's own words here quoted cannot free him from so vile a reproach, let Kemnitius, M. Fields fellow Protestant be heard, he allegeth S. Field loco citato. Augustine invocating S. Cyprian, and blusheth not to add: These things Augustine without the warrant of Scripture yielding to times and custom. Yet D. Field once down the bank Whitgift in his defence against the reply of Cartwright. of modesty slideth to the bottom of audacious impudence, and immediately writeth: The Church of God never defined otherwise, how soever Hierome in his passion against Vigilantius seem to say the contrary. Not Hierome M. Field, in his passion, but your own Sect-mates in their sober writings shall convince you of falsehood, and testify the same with him. D. Covel in his exam. pag. 120. Fulk in his Rejoinder p. 5. & 6. & against the Rhem. Test. in 2. Petr. c. 1. sect. 3. Kemn. in exam. p. 3. pag. 200. Sparkes p. 33. Cent. Cen. 3. Col. 83. etc. 9 M. Whitgift late Archbishop of Canterbury: Almost all the Bishops (saith he) and writers of the Greek Church and Latin also, for the most part, were spotted with Doctrines of , of merit, of invocation of Saints, and such like. The same is avouched by D. Covell. M. Fulke saith: I confess that Ambrose, Augustine, and Hierome held Invocation of Saints to be lawful. And in another place: In Nazianzen, Basill and Chrysostom is mention of Invocation of Saints. Kemnitius the Lutheran before named: Invocation of Saintes (quoth he) at length about the year of our Lord 370. by Basil, Nissen, and Nazianzen began to be brought into the public assemblies of the Church. D. Sparkes chargeth Origen, or some other under his name, With a gross Popish prayer to job. The Centurists do the like, acknowledging moreover this uniform doctrine in many other, who lived about the 300. years after Christ saying: There are manifest steps of Invocation of Saints in the Doctors of that ancient age. And in the Centuries following they accuse Athanasius, Basil, Nazianzen, Ambrose, Prudentius, Cent. Cen. 4. c. 4. Col. 296. 297. Whitaker in his ans. to the 4. reason of Comp. Ibid. in his ans. to the 5. reason. Epiphanius and Ephrem of the same error. Finally when blessed Campian urged this approved custom of the ancient Fathers, Whitaker answered: The old and inveterate practice of invocating Saints in prayers we little regard: although this were an ancient custom, yet it flowed from humane superstition, not from Divine authority. And a little after speaking of Prudentius who flourished within the 400. year after Christ, he saith: Prudentius I grant as a poet sometimes called upon the Martyrs whose Acts he describeth in verse; and the superstitious custom of praying to Saints, had now taken deep root in the Church which as a Tyrant haled sometimes the holy Fathers into the same error. 10. What think you now M. Field, was S. Augustine, was S. Ambrose, were all these learned Fathers here cited, and the whole Church which they guided, of this belief or no, that the Saints in heaven see and intermeddle with humane affairs? Or were all these mirrors of wit, learning and sanctity, not only superstitiously (as your Ghospellers tax them) but foolishly sottish also, as you would make them, to call upon such as they thought had no sense or feeling of their necessities? Dare you avouch: That Invocation of Saints prevailed not in the Church of Field lib. 3. cap. 20. God, when these Pastors and Prelates upheld it as lawful? When it had taken deep root, and haled the holy Fathers into that error. Dare you profess that the members agreed not with their head, the Sheep with their Shepherds, the people with their Priests? Dare you think that any presumed to contradict that which Augustine in Africa, Ambrose in Italy, Hierome in Palestine, Epiphanius at Cyprus, Chrysostome at Constantinople, Basil, Nazianzen, Nisien, Athanasius in other parts of Greece countenanced and supported? Or if any disallowed this general and universal practice, tell us who they were; show us but one in the first 600 years besides Vigilantius, whose name for that cause is billeted in the house of Heretics, and fameblotted with everlasting ignominy. 11. Morover both reason & equity persuadeth that as the faithful upon earth make one Church, one This is proved by S. August. l. 20. de Civit. Dei c. 9 People, one Commonwealth, with the Saints in heaven: as we are all members of the same body, sheep of the same fold: as we all live in the family and household of one Master, all are governed & guided by one headpastour and shepherd: so it is expedient we should have mutual fellowship and society together, mutual Communion and participation of benefits, mutual and interchangeable offices of love, charity, duty, reverence, honour, and submission. We of duty, should sue to them: they of charity pray for us; we honour and praise their felicity: they help and relieve our misery; we lay open our poverty and wants: they supply with the abundance of their merits. For if this reciprocal love and communication of benefits be practised between the Cittyzens of every City, subjects of every Kingdom, servants of e●ery house; if the Corinthians exhibited it to their brethren upon earth● how much more may we expect from the 2. Cor. 8. vers. 14. blessed souls in heaven, we that are called to the inheritance of their Kingdom, we that are not pilgrims and strangers but Cittyzens of Saints, & houshould-seruants of God. 12. Lastly, we read in holy Writ; that the living do fruitfully invocate the living upon earth. The children of Israel entreated the prayers of Samuel: S. Paul of 1. Reg. 7. v. 8. Rom. 15. 1. Thes. 5. Colos. 4. Ephe. 6. lob. vl●. the Romans, Thessalonians, Colossians, Ephefians. And God commanded some to repair to holy job saying: Go to my servant job, & he shall pray for you. Yea, was it pleasing to God, was it available to others to pray to him yet living in misery, and shall it not profit us to invocate him now reigning in glory? Was it no fault in S. Paul to pray unto the faithful exiled from the face of their Spouse, and can it be no less than high treason in us, and treason against his Divine majesty to call upon them now blessed with the fruition and sight of his countenance? To call upon the Apostles and Martyrs of Christ, to call upon the immaculate Virgin & mother of God? Are they dead to us, because they live to him, and live a more perfect, pure and happy life? Agreeable to that of S. Matthew cited Matt. 22. Cyr. l. 6. cap. 10. Cal. lib. 3. Inst. c. 20. Rey. l. 1. de Ido. Rom. Hec. c. 3. to this purpose by S. Cyril of Alexandria: I am the God of Abraham, Isaac and jacob, the God of the living, and not of the dead; albeit Caluin scornfully taunteth often at them by the name of deadmen. 13. M. Reynolds seeketh to show a reason why we pray to the living, and not to the departed: Because (saith he) the living may understand our griefs either by word or message; the Saints can have no notice of them. Therefore they cannot make particular intercession for us, or we use any supplication to them. But if I prove they may have perfect intelligence of our affairs, if by the same means, and by far more assured than the living with us, what will he then say? What shield will he find to save himself? What shift to eschew the force of my argument? Two ways he and others assign of knowledge to the living: By word or sight in presence: by message or report in absence. Both these are ascribed to the Saints in heaven. They understand our afflictions by word and sight, when being (as Ambrose, and S. Hierome teach they may be) by incredible swiftness and celerity of motion every where present and conversant Amb. l. de viduis. Hierom. l. con. Vigil. amongst us: being, as S. Ambrose addeth: Beholders of our life and actions, they see our distress, and hear the complaints we make. They know our estate by message also and report of others: By the report, saith S. Augustine, of the souls, who depart from hence, and by the report Aug. l. de cura pro mortuis. of the Angels Gods trusty messengers, and our Faithful Guardians, who have daily intercourse between them and us. 14. Or if these means will not suffice (the ordinary ways by which mortal men take notice of our occurrents) there are yet two others more sure than these, by which the Saints still resident in heaven have certain knowledge of our outward actions & inward thoughts as fare forth as it may be needful for us and expedient to them. The one insinated by Saint Hierome and Saint Hier. ep. 2. con. Vigil. Greg. l. 12. moral. c. 13. 16. Gregory the Great, is, that the Saints behold them in the brightness of God, as in a fair replendent glass, in which the beams of all creatures, their nature and perfections more clearly shine then in themselves, according to that of S. Gregory: What can they be there ignorant of, where Naz. orat. fun. in sor. Gorg. Aug. l. de cura pro mortuis. cap. 15. Luc. 15. 7. Mat. 18. 10. Mat. 22. 30. Luc. 20. 36. Apocal. 1. 26. 27. Mat. 19 28. they know him who knoweth all things. Another mentioned by S. Gregory Nazianzen and S. Augustine, is by the special favour and revelation of God, who openeth to them as to his entire friends whatsoever is behooveful for them to know. And that by one or both these means the blessed souls understand our affairs, we evidently prove. First, because the Angels in heaven know them, they rejoice at the secret conversion and repentance of a sinner, therefore they know it. They have such care of their Wards, as it is written: See you despise not one of these little ones: for I say to you their Angels in heaven always do see the face of my Father. Therefore they know the estate of their pupils, they know the wrong we offer unto them, or else in vain are we threatened to fear it. The same I conclude of the Saints, who by Christ himself are likened unto Angels, who rule, govern and reign over us: who must (the chiefest of them) give doom and judgement of our actions; therefore they know them. Secondly, the nature of bliss and happiness requireth it, which is a main Ocean of joys, a full and plentiful repast of whatsoever the hart can wish or desire. For Psal. ●6. King David said: I shall be satisfied when thy glory shall appear. Now every Saint (nature being not abolished but perfected by grace) hath a natural inward appetite to know the estate of their friends, to understand the suits they make unto them, therefore to fulfil the measure of their felicity they must have notice of them. 15. Thirdly, the excellency of their beatifical and happy vision of God challengeth no less. For if many holymen even in this life either by the gift of Prophecy or by the extraordinary favour of God have disclosed the hidden thoughts of hart, things to come, and things done fare distant from them; as Elizaeus knew the bribe which Geizi took: S. Peter the sacrileges of 4. Reg. 5. Act. 5. Ananias and Saphira: Daniel, Ezechiel many secrets to come, depending on the free choice and will of man: Why should not the Saints, whom the highest Soveraygne hath admitted into his heavenly consistory, with whom he communicateth his hidden counsels, why should not they by the pre-eminence of glory, which fare surpasseth the gifts of prophecy, the prerogatives of grace, more truly decipher, and perspicuously see what is often revealed by inferior means? Which reason Aug. l. 2●. de Ciu. Dei. cap. 29. Basil. l. de vera Virg Athanas. quaest. 32. Esa. 63. Hier. upon that place. S. Augustine profoundly prosecuteth, saying: If the Prophet Elizaeus absent in body did see the bribe his servant Geizi received of Naaman Syrus etc. how much more in that Spiritual body shall Saints see all things etc. When God shall be all in all unto us? I might adjoin hereunto the suffrage of Saint Basil and S. Athanasius, unless our Adversaries thought to wipe them all away with one misconstrued place of the Prophet Esay. 16. Abraham knoweth us not, and Israel is ignorant of us. I answer with Saint Hierome: That they knew not the jews with the knowledge of approbation or liking; because they had abandoned before the Law of Aug. l. de cura pro. mort. c. 13. job. 14. Eccles. 9 Orig. l. 2. in Ep. ad Ro. Aug. l. de vera relig. cap. 55. Naz. orat. in Athan. Field l. 3. c. ●●. fol. 109. God. Or they knew them not by their own power and virtue, by humane conversation with them, as Saint Augustine seemeth to interpret it: and of which job, King Solomon, Origen, Saint Augustine mean when they doubt or deny the Saints to know our actions. S. Gregory Nazianzen is so fare from staggering in this point as he saith of Athanasius: Rectè novi etc. I truly know he vieweth our doings. And therefore M. Field might easily have perceived, had he not been wilful, that in the sentence of S. Gregory at which he carpeth, If the Blessed souls have that privilege from God to know these things etc. If the dead have sense etc. the particle (if) is not taken conditionally, but causually by way of asseveration, as learned Maldonate literally expoundeth it in his notable commentaries Maldonat in Io. c. 15. etc. 13. joan. 15. joan. 13. upon the New Testament in S. john: If they have persecuted me etc. Again: If God be glorified in him etc. The like I affirm of S. Hierome, and the rest, when they use any such conditional speeches. For although some Fathers doubted of the manner of knowledge the Saints have of inferior things: yet none ever made question, but that they understand by revelation from God, not generally, All our inward actions and secret thoughts (which Field loco citato. fol. 114. M. Field, whether of ignorance or malice I divine not, injuriously termeth, An impious counceit of Papists) but such as we of devotion, or they of piety desire to know. Howbeit it could involve no impiety if they did see all, not of themselves, but by the Divine illumination and favour of God. 17. So as our Protestants can device no semblance or show of reason why mortal men may be prayed unto, and not immortal Saints: Unless they imagine that being united to Christ, they be more estranged from us: that their charity is more cold, or ability Bern. in vigil. Petri & Pauli. & ser. de S. Victore. Aug. ser. ●9. infest. SS. Petri & Pauli. less able to comfort us. Of their charity S. Bernard writeth: That Blessed Country doth not change, but augment it. The latitude or breadth of heaven restraineth not, but dilateth hearts. Of their power and ability, Saint Augustine speaking of the miracle S. Peter wrought with his shadow saith: If then the shadow of his body could afford help, how much more now the fullness of his power? And if than a certain little wind of him passing by did perfect them that humbly asked, how much more the grace of him now permanent and remaining? And S. Hierome: Hier. adverse. Vigi. If the Apostles and Martyrs dwelling in corruptible flesh could pray for others, when they ought to be careful for themselves; how much more after their crowns, victory and triumphs? When, Secure, as S. Cyprian noteth, of their own felicity, they remain solicitous only of our safety? 18. Lastly, the wicked fiends and devils of Cyp. the mortals ● hell, hear the Soothsayers, Witches, and Magicians when they either conjure or call upon them, they contrive and accomplish many mischiefs at their appointment by God's permission, as you may read in the fourth Martinu● del Rio Magica. disquisitionum l. 4. book of Matinus Del Rio his magical Disquisitions. And shall we think the triumphant Saints and Angels of heaven deaf? Shall we think their hands fettered or power restrained, when we devoutly pray and suplicate unto them? O ye heavens be astonished, and stand amazed ye immortal spirits, at this cursed generation, which granteth to the devilish and damned spirits what it impiously gainsayeth and denyeth to you. For ●. Reg. 28. Basil ep. 80. ad Eustac. Amb. l. 1. in Luc. 1. jeron. Isa. 7. Aug. de. cura pro mort. ger. cap. 15. which S. Augustine wrote after that to Simplician where he seemeth to doubt whether it was samuel's soul or no. Eccles 46. Tertul. l. de anima. Procop. &. Euche. in 〈◊〉 locum. what can any Protestant say to that apparition of Samuel mentioned in the first of Kings? Will he grant with S. Basil, S. Ambrose, S. Hierome, S. Augustine, which is also most agreeable to the words there recorded, and confirmed by Ecclesiasticus, that the soul of Samuel truly appeared unto Saul and foretold him of his death of King David his successor, of the slaughter of his sons, and other Israelites, which was to ensue the very next day after. Then he must perforce acknowledge, that souls departed do know our affairs, and what good or evil doth here betide us: as S. Augustine by this example invincibly proveth. Or will he answer with Tertullian, Procopius, and Eucherius, that some hellish spirit taking the shape of Samuel, was raised by the enchantment of the Pythonicall woman. Oh how doth he debafe God's blessed Saints, making them less able to hear our prayers, less powerful to relieve our necessities, than Devils are to hear and obey the magical charms and conjuration of witches? Or will he reply at last with some of the former authors, that God preventing the woman's witchcrafts, called up Samuel, not in such ugly shape, & disorderly manner, with his heels upward, as evil spirits according to the Rabbins were wont to appear: but in due order, and comely fashion, sooner also then she expected. Oh how ungracious is he, & blasphemous against God, to think him more ready to prevent the desires of the Sorceress, than the earnest suits and supplications of the Just: more ready to summon up the devil from hell to satisfy her demands; then reveal and lay open to his Saints in heaven the humble requests of their suppliants on earth. Incline therefore to which part you will, follow what opinion, invent what shifts, frame what answers you list; either you blaspheme the boundless piety, and goodness of God: or you must needs confess, that he acquainteth the inheritors of his Kingdom with the prayers we address, and dutiful services we perform unto them. 19 But let us hear the cloaks they use, the pretences they make to cover such wickedness. Christ (say they) inviteth us all to him: Come to me all you that Labour & Mat. 1●. v. 28. are heavy loaden, and I will refresh you. Who doubteth that we must all repair to Christ as to the head and offspring from whom all goodness floweth? we must have recourse to him, as to the Doctor of truth, to the Physician of our souls, the comforter of our griefs, and only author of our salvation, as the ancient Fathers interpret that place? Origen teacheth, that Christ by these Orig. l. 2. cont. Cells. jer. l. 2. in c. 11. Mat. Hilar. in hunc locum Matth. Chry. hom. 39 in c. 11. Mat. Aug. ser▪ 11. de verb. Dom. Luc. 7. Mat. 8. words, come ye all to me, inviteth all from the darkness of error to the new light of his doctrine: he inviteth us, according to S. Hierome, from the yoke of the law to the grace of his Gospel. To the observation of his Commandments, according to S. Hilary. He inviteth us, saith S. Augustine, from the disasters, and cumbersome travail, of this world to refresh us with his spiritual rest, with the abundance of his godly delights which sweeteneth all bitter and distasteful things. He inviteth all (saith Saint Chrysostome, and the same S. Augustine) that are surcharged with the burden of sins, to fly to him to be eased, unloaded and assoiled of them. Not one of these expositions hinder or inhibit our repair to Saintes, neither can we be said any whit the less to come to Christ ourselves, when we of humility and reverence interpose them as means with us to obtain these graces of him: for whereas the humble Centurion came not immediately himself, but sent his friends and Seniors of the jews to Christ: yet as Saint Augustine wisely observeth, Aug. l. 2. de consen. Euang. c. 20. the Scripture saith, Accessit ad eum Centurio, the Centurion came to him, and was fare more inward in his favour then the proud Pharisy, who went himself and drew so near unto the Altar of God. Whose presumption let Miscreants follow: we rather imitate the humility of the former. 20. But M. Fulke presseth out of the Epistle to Fulke sect. 4. in ●●. ad Roman. the Romans: How shall they invocate in whom they have not believed? now it is unlawful to believe in any but God. Therefore unlawful to invocate any but God. I answer, the Apostle there speaketh of Pagans and Infidels, who could not truly call upon Christ as they ought, unless they acknowledged and believed him to be their Lord and Saviour. No more can we dutifully implore the succour of Saintes, except we believe them to be endued with such grace and favour in the sight of God as they are able to help us. Which manifestly rejecteth M. Fields fiction of the Father's doubtfulness. For how could they doubt to whom they so devoutly prayed? How could they invocate, whom they believed not? I do not say to be Gods, but to be able to obtain, or further their suits, as I have already demonstrated out of the word of God. 21. It is urged further: Letno man seduce you willingly in the humility and Religion of Angels. Where, as Saint Chrysostome, S. Hierome, Theophilact interpret, S. Paul Colos. 2. 18. Epip. haer. 6. Aug. haer. 39 Theod. in eum locum Conc. L●o. cap. 35. ●ield lib. 3. c. 20. f. 109. 100LS. speaketh against Simon Magus & his followers, who taught (as certain other Heretics called Angelici, of whom Epiphanius and S. Augustine writeth imitating the Platonics, since have done) that the Angels ought to be honoured as Demigods with the divine worship of Latria: that by them, and not Christ, access is to be made to God the Father. Which horrible heresy Theodoret and the Council of Laodicea reprehend in the place by M. Field cited against us. After which sort we may reconcile Saint Ambrose with Saint Bernard, whom M. Fulke, Fulke in c. 2. ad Tim. sect. 4. Amb. in c. 1. ad Rom. Bern. ser. de Bea. Virg. quaeincipit Signum magnum. after his fashion of answering the Fathers, uncharitably bandeth one against the other. For true it is which Saint Ambrose averreth, writing against the Heathens, who worshipped the Stars as they the Angels: To merit God we need no suffragatour: as though he were unable of himself to aid us. In another sort true it is which S. Bernard teacheth: We need a Mediator to our Mediator, and who more profitable, than the Blessed Virgin? True, that we need no Mediator, no Intercessor in respect of God's ability, power, promise, benignity, & forwardness to relieve: true that we need in regard of our own imbecility, negligence, indignity, and base unworthiness. 22. Our Adversary's having gained no ground by these former attempts, think at least to drive us 1. Tim. 2. vers. 5. out of the field with their last assault out of S. Paul: One God and one Mediator of God and men, the man Christ jesus. Therefore they contradict this holy Apostle: And do injury Fulke in eum loc. (saith M. Fulke) to Christ, who make any more Mediators than he. I answer, that as S. Paul himself did nothing prejudice the honour of Christ in using the mediation of the living upon earth: so we nothing at all in admitting the intercession of the Saints in heaven, as long as we call upon these after the same fashion, and in no other sort than he upon them, with a main difference and distinction from Christ. To Christ we say: Lord S. Aug. l. 8. de Civit. Dei c. 27. Never did any man hear the Priest standing at the Altar upon the holy Body of the Martyr, say. Offero tibi sacrificium Petre vel Paul. have mercy upon us: to them: O Holy Saint N. pray for us. Christ we invoke as God himself to bestow his gifts and graces upon us: Saints only as the friends of God to purchase by their prayers his favour and mercy. To Christ we offer our daily Sacrifice: to Saints we never say: I offer to thee Peter, to thee Cyprian. Christ we make our only Mediator, who by himself in his own name and person confidently dealeth in our behalf: Saints we use as mediators to Christ, who by his gracious favour may afford us help. For two sundry ways a man may be a mean to deliver his friend out of prison: either by entreaty to his Creditor, or supplication to the King to obtain his enlargement: another is by an absolute discharge and full payment of the whole debt, for which he is imprisoned. The Saints are Mediators after the first, Christ after the second (a more excellent) manner. The Saints are such mediators as God required, when he sought a man to interpose himself betwixt him and his people. Such as Moses is termed by Saint Paul to the Galathians, by himself in Deuteronomy: I was a Mediator between our Lord and you: Ezech. 22. Galat. 3. Deut. 5. 1. Tim. 2. Greg. de Valen. l. de Christ. Red. & Med. p. 2. cap. 3. Chrys. in hunc loc. Hil. l. 9 de Trinit. Cyril. l. 12. Thesaur. Aug. l. 9 de civitate Dei c. 17. Christ, such a one as the same Apostle describeth: One God, and one Mediator of God & men, the man Christ jesus, who gave himself a Redemption for all. 23. Out of which words one of the chiefest Divines of our age hath gathered four extraordinary propertyes of mediation belonging to Christ alone. First that he is an Advocate or Mediator, not only in regard of his office, but in respect of his nature also, which was a mean, as it were between God and man perfectly partaking the nature of both, and so termed: The man Christ jesus: to wit, Christ our Saviour both God and Man. After which manner S. Chrysostome, S. Hilary, S. Cyril, S. Augustine acknowledge him our only Mediator. Secondly, who gave himself: that is, who by the dignity of his own person, without the assistance of any other, maketh intercession for us. Thirdly, A Redemption: to wit, who offered a full and general discharge, ransom and satisfaction for our sins, such as his Father in the extreme rigour of justice ought to accept. Fourthly, For all: that is for all sorts of men both present, past, and to come. Accorcording to any of these conditions, if either Saint, or Apostle, or Angel should be equalled to Christ, as Parmenian Aug. cont. Parm. l. 2. ●. 8. the Donatist equalled the Bishop; we conclude with S. Augustine in no other words than those, with which Master Fulke sounded his retreat, and vauntingly ended the triumph of his section: What good and faithful Christian could abide him? Who would behold him Fulke loc. citato as an Apostle of Christ, and not as Antichrist, that should thus be placed a supreme Mediator in the room of Christ? 24. Nevertheless in a fare inferior degree Many Saints, as Saint Cyrill teacheth, have used the ministry of mediation. As Saint Paul himself: Crying upon Cyr. in Io▪ l. 3. c. 9 men to be reconciled to God. And Moses was a Mediator etc. And jeremy a Mediator: and all the Prophets, and Apostles were Mediators, without any inpeachment to the peculiar mediation and advocation of Christ. For so sundry rare privileges and special titles, which in most excellent manner appertain to him in a different and meaner acception of the words, are attributed unto men, Christ is our only Saviour, our only Redeemer, the only Rock and foundation of his Church, the sole and only judge of the quick jud. 3● Vers. 9 Act. 7. Vers. 35. Matth. ● Vers. 13. M●tt●h ●9. Verse. 28. and dead: Yet Othoniel is graced in holy Write by the title of Saviour: Moses, by the name of Redeemer: S. S. Peter is termed the Rock, and foundation of the Church: the Apostles and others shall sit as judges with Christ, judging the 12. Tribes of Israel. Well then, as it is no disparagement to our supreme judge the Saints ascend his Tribunal seat, and exercise this chief and Royal action in giving the last doom & sentence with him: so it can be no derogation or wrong to our sole Mediator, the Saints should use mediation to him, Reyn. l. de ido. Ro. Ec. c. 3. & 6. In his confer. with M. Hart. c. 8. diuis. 2. p. 411. Fulke loc. citatis. by him to his Father in a fare lower degree than he. They, he mediation of prayerand entreaty, he, of pardon and absolute Redemption. 25. But we make the Saints likewise, saith Master Reynoldes, and Master Fulke, Mediators of Redemption, when we desire them to have mercy on us, save us, reconcile us to God: when we call them, Our hope, life, refuge etc. To which I reply, that albeit we often use that phrase of speech, yet the truth of our meaning is apparently known, that we beseech them only to save us etc. by their prayers unto Christ. We call them our hope, life etc. because they may procure by intercession, our hope and salvation: or if we speak to our Blessed Lady, because she also brought forth our hope, life, our true Redeemer. And it is, M. Reynoldes, in you and your Complices an abuse intolerable, reproved by Saint Augustine, condemned in the Law, to wrangle about the Aug. ep. 274. ●. Contra. ff. de leg. Sen. tusq. Consult. job. 19 v. 21 Aug. in his annot. upon job. ●. Tim. 4. Vers. 16. 1. Thes. 2. v. 18. words, where the sense is clear, or to seek by pleading the one, to undermine the other. Chief for that we follow heerin the phrase of Scripture: Of job, who praying to Angels, according to Saint Augustine, said: Have mercy on me, have mercy on me etc. Of Saint Paul, speaking to Timothy: This doing, thou shalt save thyself and them that hear thee. Of the same Saint Paul, calling the Thessalonians: His hope, his joy, his crown of glory. 26. And sith our Sectaryes are so nice and scrupulons in this behalf, so jealous of the titles, names, and prerogatives of Christ, as they will have no mediators with him, lest they prejudice his right of mediation, no ministerial Rock or foundation of his Church, lest they displace him forth of his fundamental seat: no true Bishops or Priests upon earth, for fear they degrade him of the dignity of his Priesthood: I would fain have them tell me, how they look to be coheyres of Christ hereafter, 〈…〉 inheritors with him, Rom. 8. vers. 17. and compartners of his Kingdom, without danger of disturbing him from his throne of bliss? Surely, by the evidence themselves do give, they shall then be discarded the fellowship of his glory, who admit not God is honoured, Christ renowned by prayer to Saints. here the participation of his graces. They cannot but think it a more dangerous incroachement to possess with him the inheritance of his crown, then to execute under him the office of mediation. But we, who hope for the greater, may well profess and acknowledge the meaner, especially whereas Almighty God is no less but much more honoured thereby, for that his friends are honoured whom he chief esteemeth: Christ more renowned, because many noble Personages sue unto him in our behalf: we benefited the more in that such innumerable Patrons solicit our cause. Neither can our affiance in God herein be diminished, but our humility nourished, in so much as reputing ourselves unworthy Luc. 7. 3. & ●. 2. Corinth. 1. 11. to approach, we send with the Centurion, our friends to Christ; Our gratefulness redoubled in that, which Saint Paul requested of the Corinthians: By many men's persons thanks for the gift which is in us may be given by many. Our confidence and trust more assured, for that we come accompanied with sundry suitors so charitable as they are willing, so mighty as they are able, so beloved of the highest, as they cannot be denied whatsoever is behooveful for us to be obtained. 27. Wherefore seeing no injury to God, no prejudice to Christ, no want of knowledge, will or ability in Saints can hinder them from making intercession for us: seeing there be reasons invincible, places of Scripture irreprovable, testimonies of Father's indefeatable to convince it, and Fathers of the first 500 years by the deposition itself of our Adversaries: I appeal to thee (my dread and dearest Sovereign) I appeal to thy judicious and Princely censure, who with thy Royal Pen approvest King jams in his premonition to all Christian Monarches. the learned writers of these prime and purest ages, whether we, who hold with them, uphold not the right of the Catholic faith: Whether we may not fruitfully follow, what they devoutly practised, what they by Scripture strengthened, what they so mightily authorized, counselled and recommended unto us. THE FOURTEENTH CONTROVERSY ESTABLISHETH The lawful worship of Images: Against D. Bilson, and D. Reynolds. CHAP. I. THE chief seeming reasons, which quail our Sectaryes, and terrify them from the worship of Images, set down Calu. lib. 1. Inst. c. 11. Reyn. de Idol. Rom. Eccles. l. 2. Bil. 4. p. pag 557. Esa. 40. Act. 17. Exod. 20. 1. Io. 5▪ Bil. 4. p. pag. 553. & 554. by Caluin, overflorished by M. Reynolds, largely dilated by M. Bilson are these. 1. Esay derideth their presumption, who labour to express the likeness of God, saying: To whom have you resembled God, or what image can you frame of him? S. Paul doth no less speaking to the Athenians. 2. God commanded in Exodus, Thou shalt not make to thyself any graved Image (so you teacherously translate it) thou shalt not fall down & worship it. 3. S. john in his Epistle forewarneth us of the like. 4. The jews and Gentiles were rebuked as Idolaters for that which we descend. 5. Many ancient Fathers uniformly condemn it. 6. The word Image all one with Idol giveth evidence against us. 7. The carved wood and works of men which we adore, proclaimeth us guilty of no lessethen Idolatry. 2. This is the strong band and terrible proofs which affright all Protestants, and lead them captives to the thraldom of error. But have patience (Gentle Reader) and thou shalt find them a dumb-shew of objections, a vain terror of words without strength of reason, without substance of truth. First Esay and Saint Paul speak nothing against all sorts of Pictures, they only tax their insolency, who make them to represent the Divine essence itself. For seeing God is invisible, incomprehensible, without members great, without colours fair, without parts immeasurable, no lineaments of body, no lustre of Art, no proportion of shape can Aug. de fide & Symbolo c. 7. C●l. l. 1. c. 11. Rei. l. 2. ●●. Ido. Rom. Ec. c. 2. pa. 351. 352. Daniel. 3. Apoc. 5. Tert. l. 9● Pudici. fashion or describe him. To this end, as S. Augustine explaineth, we never make or allow any Picture of God or Angel. Against this the many learned writers speak, whom Caluin, & M. Reynolds heap together. The resemblances therefore of God the Father in form of an Oldman, of the Holy Ghost in form of a Dove, are but explications of the Histories recorded in Scripture, in Daniel, in the Gospel, in the Apocalyps: or remembrances of the shaps in which they appeared. The Images of Christ in likeness of a Lamb, or of a Shepherd carrying a Sheep on his shoulders, which engraven in Chalices were very frequent (as Tertullian witnesseth) in the primitive Church; The Pictures of Angels with wings in the flower of youth are made to the same purpose. Or these with the former are other while shadowed to denote some mystical signification, or divine property, with which they are endued: as swiftness of motion in the Angels by their wings: spiritual vigour and beauty by their youth: mildness by the Lamb in Christ; fortitude by the Lion, and so of the rest. 3. Secondly, God forbiddeth not in Exodus absolutely making & worshipping of Images, but the worshipping of them as Gods, and making of them to that purpose, as is evident by the reasons he annexeth of this prohibition: For I am thy Lord thy God: by the exposition he maketh of the same in Leviticus: Thou shalt not make any graved Idols; not set any sumptuous stone to adore it: by the rule of his Exod. 20. levit. 26. own decree commanding the Images of the Cherubims and Brazen Serpent to be made, which he could not have done, if it had been of his own nature evil, as whatsoever the Decalogue inhibiteth, is, excepting only the violation of the Sabaoth. The Idol then as the 70. Interpreters expound this place, the likeness of any thing to be adored with Godly honour, is that which our Lord reproveth, that which S. john forbiddeth, that which the whole stream of Fathers condemn, that which Jews and Gentills practised, and for which they are justly branded with Idolatrous infamy, an abuse intolerable, fare different in name, fare different in matter from our holy use of Images. 4. An Image, saith Origen, is a true Similitude: an unfeigned likeness resembling a thing which is indeed, a as Man, a Orig. ho. 8. in Exod. Lion, a Lamb etc. An Idol, as S. Hierome, and Eustachius accordeth with him, is a false counterfeit shadowing that which is not at all; as the Statue of Venus, jupiter, Mars etc. representing Hiero. in Ose. 7. Eustach. in lib. 11. Hom. odis. 1. Cor. 8. Haba. 2. Hom. 11. odyss. Plato in Theot. Reyn. de ido. Ro. Ec. l. 2. c. 2. & 3. men Gods, and women Goddesses, such as never were nor ever can be. And therefore S. Paul calleth an Idol: Nothing. Habacuc: A false Image. Homer: An empty shadow. Plato: Alye. And M. Reynolds our Ghospellers Proctor, who straineth his wits to confound Image with Idol, may make thereby the Image of his Prince the Idol of him: The Son of God the Idol of his Father. So to discountenance our earthly Images he impiously defaceth the Divine Image itself: and despiseth the decree of 350. Bishops in the seaventh general Council, where they are all accursed who presume to traduce the Images of Christ, and of his Saints with the name of Idols. 5. Moreover we distinguish in Images two things, the matter and the form. The matter is not only the wood, gold, silver, brass, or other mettle, but the draught of colours, the proportion, form and figure also, which M. Bilson the easier to enwrap us in his supposed crime of Idolatry, wrongfully teacheth to Bills. 4. par. pag. 557. be the form. The form (say we) is the representation the picture carrieth of the original itself, which is not the immediate work or effect of art, but a relation arising out of that artificial figure which man hath drawn. Now the reprehension of the Idolaters, the testimonies of ancient writers M. Bilson and M. Reynolds quote; the reason they and their followers allege, aim all at Bills. 4. par. p. 550. etc. Reyn. de ido. Ro. Ec. lib. 2. this: that Images ought not to be honoured materially, not the wood, not the figure, not the form, or proportion fashioned by man, not any portraiture of Saint in regard of itself, which we willingly agnize. Yet we avouch that pictures as they are holy things by the deputation consecrated to an holy use, as they represent the Originals unto us, for these two respects are to be honoured, not with Divine, but with a Religious and respective kind of worship, as I shall demonstrate at large after that I have declared the lawful making & keeping of them. 6. And who can wisely doubt hereof when he heareth the Divine precept of God for ornament of the tabernacles, charging them to be made: When he readeth Exo. 25. 3. Reg. 6. the art of painting, the faculty of carving in Beseleel & Oliab allowed by God to no other end, as Caluin granteth? When Solomon garnished the Temple of our Lord with Num. 21. Num. 25. Exo. 31. 35. Calu. lib. 1. Inst. c. 11. 12. 3. Reg. 6. 7. the resemblances of bulls, lions, palmtrees etc. When he observeth the practice of all Nations, of all the elect and chosen of God, who have the pictures of their Friends, the Images of Kings, Queens, and Emperors stamped in coin, portrayted in tables, in tapestry, in cloth of Arras, in many rich and sumptuous monuments, when he looketh into the custom of the primitive Church, which adorned their Chapels, Oratoryes, and holy places with the picture of Christ, of his Apostles, and of sundry Saints, as I shall immediately show. Lastly when Christ and his Disciples made diverse pictures themselves. For S. john Damascene, Euagrius, Nicephorus, and Theophanes record: That a painter endeavouring Damas'. de Fid. ortho. lib. 4. c. 17. Euag. hist. l. 2. c. 7. Theophan. apud hist. miscel. lib. 17. Theopha. loc. citato. to take the resemblance of Christ, when he could not behold the splendour of his countenance, our Saviour himself took the white linen cloth, and laying it on his face imprinted therein the feature of his visage, sent it to King Abagarus, who longed much to see our Saviour, yet was hindered by infirmity. And Theophanes recounteth how Philippus General of an army under Mauritius the Emperor caused this Image of singular piety to be carried into the field, and gained thereby a renowned victory over innumerable troops of Persians. 7. The second Image was the Veronica which Christ our heavenly Painter after the same manner without Methodius Ep. apud. Marian. Scotum in Chro. an. Dom. 39 Pen or Pencil miraculously shadowed in a Handkerchief or Towel, offered unto him by a devout woman of that name, as he fainted under the burden of his Cross, ascending the Mount Caluary: which in the reign of Tiberius the Emperor was brought to Rome, and there honourably reserved, and with great devotion shown the people every Maundy Thursday at night. 8. Many other Images of Christ were made even by those that lived in his time: One by the woman healed of her bloody flux, set up at Peneades a city in Palestine, and graced with many miracles. The first Eusebius relateth Euseb. l. 7. hist. c. 14. of an unknown herb budding up at the foot of the Brazen Statue, which when it grew so high as to touch the hem of our Saviour's Image, it received virtue Sozom. l. ●. cap. 20. to heal all kind of diseases. The second is mentioned by Sozomenus, to wit: how julian the Apostata threw down that Image of Christ, and set up his own instead thereof, which was immediately destroyed with fire from heaven: but the Image of Christ broken in pieces by the Pagans, the Christians afterward gathering the pieces together placed in the Church, where it continued, as he writeth, until his tyme. 9 Another was taken by Nicodemus, which 43. years after a Christian carried from Hierusalom to Berith a village in Syria, where in derision of our Saviour's Passion the jews crowned, whipped, boared it with nails, and used A●●. orat. de Pas. Imag. Rhegi in Chro. ann Dom. 806. Greg. Turon. de glor. Mart. c. 21. 7. Synod. act. 4. all the outrages they committed against Christ: yet not without divine miracle and much spiritual profit. For as they pierced the side of the picture there issued out great abundance of water and blood, by which sundry maladies were cured, and many jews miraculously converted. This history is written by S. Athanasius, Rhegino, S. Gregory of Turin, and recited as ancient in the seaventh general Synod. 10. What shall I speak of the a Niceph. l. 14 hist. cap. 2. Pictures of our Blessed Lady drawn by S. Luke? Of the b Damas'. in vita Siluest. golden Statue of S. john Baptist, Constantin erected in the Chapel where he was Christened by S. Silvester? Of c Epist. Adrian. ●. cap. 2. Niceph. l. 7. cap. 33. the tables of S. Peter and S. Paul, S. Silvester shown him, by which he knew who they were that appeared unto him the night before? Of d (b) the golden Image of our Saviour Christ garnished with precious stones which Valentinian raised upon S. Peter's Altar in a Church dedicated to his name? Of e Anast in vit. Sixti. Platina. the pictures of the 12. Apostles all of pure massy gold, which the same Emperor advanced in the self same Church? Of f Nicep. lib 14. c. 2. Tertuli. l. depudi. Naz Ep. 49. ad Olym. Chrys. or●● in S. meal 4. cons. Euang. c. 10. l. 22. con ●aust. c. 73. Basil. in S. Barla. Sozom. l. 5. cap ●o Niceph. l. 10. c. 30. Euseb. l. 7. hist. cap. 14. Calu. lib. 1. Inst. c. 11. the picture of the glorious Virgin Mary sent by Eudoxia from Jerusalem, to Pulcheria the Empress & placed by her in the Temple she built at Constantinople? Of thousands mentioned by Tertullian, S. Gregory Nazianzen, S. Chrysostome, S. Augustin, S. Basil, Sozomenus, Nicephorus, Eusebius, who for many profitable causes have ever allowed the Images of Saints to be painted in Churches, hanged on Altars, carved in Chalices, or embroidered in vestments, to the open shame and rebuke of Caluin, who resolutly writeth: That in the first 500 years after Christ, there were never any Images in Christian Churches. 11. The first utility and profit, is an easy and compendious manner of instruction. For that which is slowly Greg. l. 7. Ep. ep. 9 & l. 9 ep. 9 Niss. orat. in Theod. instilled by other senses, that which by many discourses is delivered in words, and with laborious study gathered out of books, is all in an instant with curious delight presented to the eye, by the message of the eye conveyed to the soul, where through the quickness and vivacity Chrys. orat quod vet. & non. Test. unus fit mediator. 7. Syn. act. 2. & 4. Greg. l. 7. Ep. 53. of that noble messenger, whatsoever is brought the soul more lively apprehendeth, and more surely entrusteth to the store-house of the mind. Which S. Gregory the great knew right well when he termed pictures, The books of the unlearned. And S. Gregory Nissen, when he said, The silent picture speaketh in the wall, and profiteth very much. 12. The second is to increase the love of God, and his Saints, to enkindle in our hearts the coals of devotion, which S. Chrysostome felt when thus he wrote: I loved a picture of melted waxfull of piety. S. Gregory Nissen felt the like; who, as it is rehearsed in the 7. Synod: Was often wont to Basi. orat. in S. Barlaam. Paulinus Ep. ad Seu. Sallust. orat. quae incipit, Falso quaeritur. de natu. l●utarch Arnol. Ferro. in ●ita Caroli 8. weep looking on the Image of Abraham sacrificing his Son Isaac. And S. Gregory our Apostle sought to stir up the same in Secundine the Abbot, to whom he sent the picture of Christ and said: I know thou longest for our Saviour's Image, that gazing on it, thou mayest burn the more with the love of thy Lord God. 13. Thirdly, they execute, move, and with secret eloquence vehemently persuade to the imitation of their virtues, whose noble acts we see depainted. Which commodity not only S. Basil, S. Paulinus etc. but Plutarch, Sallust, and other Heathens observed. Admirable is the history of Charles the eight King of France, who overcoming a town in Italy, was overcome himself with the beauty of a young betrothed bride: And when he determined to let go the reynes to the slavish appetite of his untamed lust, in a chamber where the Image of the Blessed and ever-unspoted Virgin hanged, the modest Damsel earnestly entreated him for the chastity of that pure and immaculate Mother of God, which the Table represented, she might reserve to her spouse her honour unstained and bed undefiled: the King casting his eyes in an happy hour, upon that chaste picture, and upon this humble suppliant, was presently inspired with the heavenly gift of such unexpected continency, as leaving her untouched, yet enriched with a Princely dowry, restored her, her husband, her parents and allies to their former liberty. 14. Great was the force of this sacred Image, which so luckily enfranchised so many captives in such diverse manner captived: one in the thraldom of his own unbridled passion: others in the bondage of a warlike conqueror. For a conqueror indeed he was rather than a captive, fare more renowned for the victory over himself, then for the conquest of others. But as chaste pictures Teren. in Eunucho. breed chaste desires: so immodest & uncivil monuments cause many unchaste and wanton motions. Contrary aspects have contrary influences, which moved Aristotle & Arist. l. 7. Pol. 17. Xenop. in Cry. Damas'. l. 4. Orth. fi c. 17. Zenophon two memorable Philosophers to prohibit unto children all obscene tables & naked Images of their Gods. 15. Fourthly, they renew the daily memory of Christ and his Saints. It often chanceth (saith S. john Damascen) when we think not at all of our Saviour's death, by the sight of his crucified Image, the memory of his wholesome Passion is revived in us. Whereof we have a very profitable example fresh in memory, In the book written of her life c. 9 p. 57 and fit for my purpose in the life of the virtuous and holy Woman Saint Teresa of jesus, which she relateth in this manner. One day going to my Oratory, I saw a picture which was brought thither to be kept, having been borrowed against the solemnising of a certain feast: it was of our Saviour full of wounds, and so devout, that so soon as I looked upon it, I Mark what mod●ns the ●ight of a Picture stirred up. was exceedingly troubled to see him in that case, for it represented very well, what he suffered for us: I was so much grieved to think how unthankful I had been for those wounds, that me thought my hart was pierced through, and I cast myself down by it with great abundance of tears, beseeching him that he would once give me strength, never to offend him any more. Thus she prayed & recommended herself eftsoons with great devotion to S. Mary Magdalen, one while entreating her to obtain pardon for her, otherwhile crying out to Christ, & saying in her hart: That she would never rise from thence until he granted her request. O what effects did this prayer work! What darkness did it expel! What light did it infuse! How clean did it wash and purify her soul: and all by the outward means and help of a picture. Whereupon she testifieth, I verily believe it did me good, for I profited much Pag. 57 Pag. 59 Cyr. Alex l. 6. con. julianum. Salutare lignum etc. ad recordationem omnis virtutis inducis. from that day forward etc. and for this cause was I such a friend of pictures. Miserable are they who through their own fault, deprive themselves of this benefit: it appeareth very well that they love not our Lord; for if they did love him, they would be glad to behold his Image. Glad to behold the wholesome wood, which as S. Cyrill of Alexandria saith, putteth us in mind of all virtue. 16. The fifth and last profit I will now recite, is to honour them whose Images we keep: For the reverence given to Pictures redounds to the Original, as S. Basil affirmeth, and the devotion of our virtuous and religious King ●anatus confirmeth: who took the Diadem he used to were on his head, and crowned therewith an Image of Christ crucified, which in his days was devoutly reserved Henry Hun. hist. Angl. l. 6. in the Church of S. Peter, and S. Paul, at Winchester. Neither would he ever after wear any Crown during his life. A rare heroical act, and worthy such a King. 17. As rare was that of Commenus the Emperor, who having slain and put to flight an huge army of the Scythians with a small company of his own men, by the intercession and prayer of our Blessed Lady, after the Conquest, a day of triumph being ordained, when he should Nicetat in vita Io. Comnem. have ascended his triumphant Chariot gorgeously furnished for so great a solemnity, he placed therein a beautiful Image of the Queen of heaven, and carrying himself a Cross in his hand marched before royally accompanied with all h●s Nobles. Thus causing the picture to be drawn with four choice and milk-white horses, he gave her in her Image the whole honour of the triumph Our Blessed Ladies picture carried in Triumph. by whose happy favour he gained the victory. Which that gracious Empress so benignly accepted, as she made him after owner of sundry victories, and worthy of many triumphs. For these utilityes therefore pictures are made, for these they are kept, for these they are hanged on Altars, depainted in Churches, or publicly carried in some Processions. 18. But the honour we do unto Images may scandalise perchance the hearts of the simple, prone thereunto by their own weakness, and pricked forward by the instigation of our Adversaries, not weighing the nature of joseph. l. 1●. c. 8. antiq. Dan. 2. 4. Reg. 4. the worship, or evidence we produce for the maintenance thereof. To begin therefore with an argument unanswerable: All holy things deserve to be honoured. Pictures are holy things. Therefore Pictures deserve to be honoured. The Psal. 98. Exo. 3. v. 5. Maiorproposition, that all holy things ought to be honoured, is apparent, because holiness is a certain excellency ●o which honour is due. We see in all Commonwealths both Heathen and Christian holy Persons for their Exo. 12: v. 16. sanctity always reverenced. For which Alexander the Great adored jaddus the high Priest; Nabuchodonozor, Daniel: the Sunamite, Elizaeus. Yea not only men endued with reason, but inanimate and senseless Creatures, for this prerogative of holiness, are deservedly worshipped, as King David exhorteth saying: Adore ye his footstool, because it is holy. Our Lord said to Moses: Put off thy shoes from thy feet, because the place where thou standest is holy earth. Again he said unto him: The first day shallbe holy and solemn, and the seaventh with the like festivity venerable. For this the Tabernacle, the Altar, the Propitiatory, the Breads of Proposition, and all Holyes are honoured by the law of God. The difficulty than remaineth to show some holiness in Pictures for which they may challenge the dignity of honour. 12. Albeit this word (Holy) is commonly taken in Scripture for that which is pure, sacred and immaculate of itself, in which sense Almighty God alone is essentially holy: He is the supreme holiness, or Holy of all Holyes, as Daniel styleth him: The Angels and Saints are pure and Dan 9 14. unspotted, but by grace only and participation of his holiness: it is often notwithstanding more largely extended for that which is consecrated unto God, or hath any special reference, or relation unto him. In respect whereof the Temple is termed in Scripture Holy, the vestment Psal. 78. Exod. 28. Isa. 62. Exod. 3. of Aaron, the people, the earth Holy etc. And in this acception of the word, the Pictures of Christ, and of his Saints be truly counted & esteemed holy, both in that they are dedicated to the worship of a most holy God, as all things are entitled Royal, which nearly appertain to the Royal Majesty of a King: and also for that they carry a remarkable respect or relation to him, or some of his chiefest friends much honoured by him. And whereas this divine reference or dedication ennobleth them above the degree of profane and common things, it giveth them that excellency and pre-eminence to which an holy and regardful reverence belongeth, as the examples already specified convince. For to the earth where God appeared, what other cause of adoration can Bills. 4. par. Trident. sess. 25. Nicenum. ●. art. 2. 8. Syn. act. 3. Leo●t. de ador. cru. l. 5. Apol. co●t. jud. refertur. in 7. Syn. ●ct. 4. you ascribe? Any native quality? Any inherent holiness, of which it was incapable? No, No other (which M. Bilson is forced to confess) then the awful respect of God, or his Angel's presence. If then the earth, if the Temple, if solemn days, if the name jehova amongst the jews, the name jesus amongst Christians, if the sacred Bible without danger of I do latry may be religiously reverenced for this holy representation or signification only: why may not Images for the same respect accordingly deserve the same honour and reverence, conformable to the decree not only of the Tridentine and second Nicen, but of the eight general Council of Constantinople, where it is so defined: and of Leontius the Bishop of Cyprus, urging the jews above a thousand years ago, as I may now the Protestants, saying: Thou adorest the volume. of the Law, worshipping not the nature of ink or parchment, but the words of God contained therein: so I adoring the Image of Ath. ser 4. cont. Arri. & q. 16. ad Antio. Dama. l. 4: ort. fid. 17. Euthy. p. 2. c. 20. Basi in jul. cited in Nic. Con. 2 Chry. in Liturgia. jero. in vit. Paulae. Amb. orat. de obi. Theodos. & l. de incar. Domini Sacram. c. 7. Aug. l. 3. de Tricap. 10. Lact. in Car. pass. Domi. Sedul. lib. 5. carm. Pass. Bills. 4. par. pag. 547. Magdeburg. Cent. 4. cap. 10. col. 1080. line 50. item Cent. 8. c. 10. col. 850. Bale in his Pageant of Popes. fol. 33. Item Bale pag. 24. & 27. Simondes on the Re●●ela. p. 17. fine. Bills. 4. par. p. 561 & 577. 578. Christ, neither the wood or colours do I honour (God forbidden:) but the inanimate character, which when I embrace, I seem to take hold, and adore even Christ himself. S. Athanasius, S. john Damascen, and Euthymius establish the same with almost the same words. S. Basil saith: The histories of the Images of Martyrs, I honour and publicly adore. S. Chrysostome: The Priest boweth his head to the Image of Christ. S. Hierome speaking of S. Paula: She adored prostrate before the Cross, as though she beheld our Lord hanging before her eyes. S. Ambrose, S. Augustine, Lactant: us, Sedulius I let pass: I will not use in a matter not doubtful, testimonies not necessary. 20. The greater is M. Bilsons' fault, the fault of M. Reynoldes the greater, who desame the worshipping of Images, as a novelty first decreed in the 2. Council of Nice 780. years after Christ. Too young (saith M. Bilson) to be Catholic. Whereas all these ancient Fathers, S. john Damascen, and Euthymius only excepted, lived long before that general Council, & sundry more, who accord with them, as their own fellow Protestants contest with us. The Magdeburgians writ, That Lactantius affirmeth many superstitious things concerning the efficacy of Christ's Image. That Bede erred in the worshipping of Images. M. Bale saith, That Gregory by his Indulgences established Pilgrimage to Images: And that Leo allowed the worshipping of Images. With whom Simondes another Protestant accordeth saying: Leo decreed that reverence should be done to Images. What agreement is here? These say the adoration of Images was first decrred by Leo: Bilson about 200. years after by the Council of Nice. Where is truth? Where is sincerity? 21. Yet M. Bilson will reply: That the fornamed Fathers speak not of any Religious worship, but only of a loving aspect, civil salutation, or mannerly submission. But this unmannerly answer is already refuted in my former discourse, because there can be no natural or Civil dignity assigned Bills. 4. par. pag 554. Reyn. de Ro Ecc. I do. l. 2. pag. 145. & de jero, pag. 421. & de Aug. pag. 476. Exod. 32. Bills. 4. par. ubi supra. Reyn. l. 2. c. 3. & 9 Deut. 32. Psal. 105. 1. Reg. 8. Esa. 46. Abac. 2. Hier. 2. Psalm. 113. & 114. Sap. 13. 14. etc. Aug. l. 3. de doct. Christ. c. 7. in Psal. 113. Cypr. de Ido vanitate. Tertul. Apol. cap. 11. & 12. Arno. l. 1. cont. gent. Lactan. l. 1 cap. 14. 15. etc. C●●m. Alex orat. exhor. ad Gent. to pictures, for which they should deserve any civil reverence. It is also countermanded sufficiently by his own sect-mates, who accuse the Fathers not of Civil worship, which they allow, but of Religious honour reproved by them. Then he, and others outface us, That the jews and Gentiles thought not the Idols they worshipped to be Gods, but Images of their Gods; and in that respect honoured not so much them as God by them, as we by our pictures do. The children of Israel (saith M. Bilson) did not think their golden calf a God, but minding to have some monument of him to stir them up to devotion, they made choice of a Calf. The same he avoucheth of the Heathens; and not he alone. M. Reynoldes defendeth it too, and argueth S. Hierom of inconsideration, S. Augustine of falsehood for affirming the contrary, albeit the Scripture itself affirmeth it with them. Moses writeth, that the people said of the golden calf: These be thy Gods, O Israel, who have delivered thee o●● of the land of Egypt. Behold they termed it their Gods, not by the figure of Metonymia, because it was a sign or monument of the true God (as you misconstrue them) but for that it was an Idol of the false God, a resemblance of the black Calf of the Egyptians called Apis, to whom they attributed the honour of their deliverance. And it was so far off from putting them in mind of the true God, which M. Bilson with M. Reynoldes stiffly contend, as it made them wholly relinquish and abandon him, which he complaineth saying: The God which made thee thou hast forsaken, and thou hast forgotten our Lord thy Creator. Again: They made a Calf in Horeb, they adored an Idol, and they forgot the God that saved them. They have abandoned me and served strange Gods. 22. Semblably the Prophets, the Psalms, the whole Scripture is so frequent in deriding the frenzy of the Heathenish people, who imagined their silver, brazen and golden Idols to be Gods: the Fathers so uniformly consent herein, S. Augustine, S. Cyprian, Tertullian, Arnobius, Lactantius, Clemens Alexandrinus, as our Adversaries could hardly device wherein they might either gainsay more plainly the express voice of God, or more impudently overbear the authority of their ancestors, who distinguish diverse sorts of Pagans. Some, yea the most, prayed, vowed, sacrificed to their Idols as to breathing and living Gods. Witness S. Paul, Arnobius, and S. Augustine. Others 1. Cor. 10. Arnob l. 1. con. Gentes. Aug. in. Psal 113. Aug. l. 8. de Civit. Dei. c. 23. 26. Lactan. l. 1. c. 14. 15. & l. 2. c. 16. Orig. l. 6. con. Celsum. Euseb. l. 3. praep. Euang. ca 2. 3 etc. Concil. Trident. sess. 25 reverenced a certain Divine virtue, a certain, Divinity inhabiting in them. Some worshipped dead men, some Devils in them. Some the Sun, Moon, Sea, Aire, or the souls of these creatures, as S. Augustine, Lactantius, Origen, and Eusebius testify. Not these, not any of these, nor any such thing we invoke, adore, or ascribe to our Images. We are commanded by the most sacred & Ecumenical Council of Trent to exhibit due honour and reverence to them, not because we believe any divinity or virtue in them, for which they are worshipped, nor that any thing is to be demanded of them, or any hope or affiance to be placed in them, as the Infidels did in their Idols: but for that the honour done to them, is addressed to the Saints whom they represent. No otherwise then all devout Christians, when they adore our Saviour or any Saint in their hearts, they frame in their minds, as the Philosophers teach, an inward * As it is no Idolatry to adore by the inward image of the mind either Christ or his Saints▪ so neither by the outward. Image and likeness of him, whom without touch of Idolatry they worship by it: so by the outward Image before which we kneel, we pray to him whose picture it is, by lifting our hands to it, we lift our hands and hearts both to the Original itself; by bowing, kissing, or using any obeisance, we manifest our loving affection and dutiful homage to the true person whom it resembleth. 23. But to grant that which can never be proved, let it be, the Gentills neither confided in their Idols, nor accounted them worthy of any reverence, but only in regard of the things represented: yet infinite is the disparity between their worship and ours. They by their Idols adored false Gods, wicked men; they worshipped jupiter a Tyrant, Venus an Harlot, Mars a Murderer: We by our Images reverence the true God, even Christ himself, our B. Lady, the holy Apostles, who deserve to be honoured. Can any Protestant then be ever so malicious as to match them with us, but such a one as protesteth defiance against God and his Saints? 24. Caluin, D. Bilson, and D. Reynolds will not yet Calu. l. 1. Inst. c. 11. Bills. 4. par. p. 565. & 569. etc. Reyn. de Idol. Rom. Ecc. l. 2. 4. Reg. 4. vers. 37. 3. Reg. 19 v. 7. Ruth. 2. vers. 10. Gen▪ 4. v. 4. Gen. 28. vers. 18. judith. 6. 1. Macha. ●● 4. v. 59 john. 10. Num. 6. & jud. ●8. Exod. 26. & 29. Leuit. c. 27. be silent, but demand what evidence we show out of the written word for this: The ark (say they) the tabernacle, the Temple, the Cherubims were by God's appointment made: our Images are devised by men, made by men, erected by men. What if they be? Are you witched with so foul an error that you can see nothing to challenge, either the right of honour, or excellency of holiness, but what God expressly commandeth? Then no Churches may be consecrated, no holy days observed, no Priests, no Prophets, no Temples reverenced, but such as he prescribeth. And where did God licence the Sunamite to adore Elizaeus, Abdias Elias, Ruth Booz. 25. Also the Sacrifices which Abel & others offered in the law of Nature God commanded not: and yet they were Religiously ordained by them, and gratfully accepted in the sight of our Lord. jacob erected an Altar, he dedicated a stone which God commanded not, and who doubteth, but that Altar was holy, and worthy veneration by that Religious Ceremony? The jews instituted the feast of judith, and devoutly observed it. The Maccabees ordained a festival day, which our Saviour after allowed and vouchsafed to keep holy. The Nazarites, who of their own accord devoted themselves to God. The gifts which the jews of liberality presented to the Temple, and whatsoever else proceeding from men, was holy, venerable, and to be reverenced being once consecrated to the most holy and venerable Majesty of God. And dare our Protestants detract so much from his mighty sovereignty as not to attribute the like to Pictures, as they are both dedicated to his Highness, and as they represent himself or his Friends unto us? 26. Further the precept which God maketh of reverencing holy days, of not swearing by heaven, by earth etc. and consequently of honouring them, of adoring In Pan. ff. vet. de legibus & in glossa de regulis ●uris Euthym. par. 2 c ●0. Arist l. de me. & reminis. Niceph. in dial. in●er. Orthodoxus. Cyril. l. 5▪ dial. de Trin. Atha. orat. 4. con. Aria. Chrys citatur in Nice. Concil. 2. act. 2. Amb. in Psalm. 19 Sueto de Domitia. Euseb l. 2. hist. c. 10. Chrys. orat 2. & 3. ad Popul. Anti. his footstool etc. are warrants for us to worship our Images: because the laws both Civil and Canon prescribe, in like cases, like judgement, like manner of proceeding. And Euthymius notably confirmeth it, interpreting the footstool of which King David spoke, To be the Cross of Christ, on which his feet were nailed. But whatsoever the Prophet meant thereby, if the footstool of our Lord ought to be adored, and such other things as had small alliance or conjunction with him: how much more his picture, his Image, which is so closely linked in resemblance to him; that Aristotle saith: The same motion of our mind tendeth to the Image and to the Person whose Image it is. In so much as Nicephorus the Patriarch of Constantinople answering this objection to other Heretics many hundred years ago constantly averred: That seeing the Image in relation is inseparable from the Original, wheresoever we find it written that Christ and his Saints are to be honoured, there it is involved also of their Images. Which S. Cyril, and S. Athanasius seem to strengthen saying: The Image representing the King is alone with the King: and he that adoreth the Image adoreth the King in it. S. Chrysostome: Knowest thou not that he which hurteth the Emperor's Image dishonoureth the Imperial dignity etc. S. Ambrose: He that crowneth the Emperor's Image, honoureth surely him whose Image he crowneth: and he that despiseth the Emperor's Picture, doth injury to him whose picture he contemneth. As the abuse offered to the mounments of Domitian, of Maximinus, of Theodosius wife, and the revenge taken hereof abundanly witness. 27. Hereupon the civil law set forth in the reign of Arcadius and others, granteth this privilege: That whosoever flieth for refuge to the Emperor's Image shall be protected L. unica cod. de hi● qui ad statuas. as much from foreign violence, as if he had repaired to the Sanctuary of the Church, or fell into the lap of ●he Imperial clemency. And he that defaceth the Picture of his Prince shallbe guilty of high treason committed against him. For which cause they were wisely adjudged by Michael the Emperor: To have their tongues cut off, as heinous blasphemers, who should utter Castal. de Imper. q. 96. Paul. de Castro. §. Name Antoninus. Item text. not. in l. 4. in sine. cum L. seq. L. Cornel. de sicar. Baron. in Annal. an. Christ. 843. any reproach against our sacred Images. And he justly censured by Theodora the Empress: To have his eyes plucked out, who had razed the eyes of a Picture. Nevertheless he liveth in England, and liveth in a high estate of pretended dignity, who burned at Carefox, the public Marketplace of Oxford, the picture of Christ. 28. Furthermore when our Adversaries honour the Chair of Estate, the Seal, Arms and Images of their Sovereign, what pretence have they, but the divine precept, which commandeth us to reverence our Princes? Whereupon I conclude; if Civil obeisance be lawfully imparted to these Royal monuments, because civil homage is due to their Royal Persons; then in all equity and reason Religious honour should respectively appertain to the Images of Saints, when Religious honour absolutely belongeth to the Saints themselves. Neither can M. Bilson with the Century-writers shuffle us off, by Bills. 4. par. pag 5●1. Centur. ●ent. ●. & seq. c. 13. answering as they do: That the reverence done to Prince's Images etc. is accepted as rendered to their own Persons, when they cannot be otherwise present then by a sign or substitute: Now God (say the Centurists) is every where present. But Christ (say I) according to his humanity, his Angels, & Saints are not every where present. Therefore honour done to their Pictures ought to be accepted by your own illation. 29. Again the Royal Arms, the Chair of Estate etc. even in the King's presence ought to be honoured, When Charles the Great was proclaimed Emperor, did not all the people then present (as Auentinus reporteth) Auen l. 4. Anual. adore his Image before his eyes? Do you think Theodosius the Emperor who so cruelly revenged in the City of Antioch the treachery committed against the pourtraite of his wife, would have tolerated it at Constantinople before the gates of his Palace? Or the King who delighteth in absence his Throne should be worshipped, would disdain to see it reverenced in his presence? And who dares abuse his Prince's picture in the sight of his Prince? But if it be subject to injury, then capable of honour in the Royal presence. A weak cause I perceive hath weak means to support it. 30. Many other petty objections are by our Sectaryes devised; some against making, some against adoring Images, which may be as soon answered as propounded. They cite the decree of Valentinian, Theodosius, and justinian prohibiting the sign of the Cross to be made; fraudulently suppressing these words, On the ground, earth, or pavement; In which they forbidden it for reverence, to be carved or painted, to the end the triumphant sign of our Conc. Constant. Trul. c. 73. Bills. 4. par. pag. 575. Concil. Eliber. can. 36. victory, as another Council expoundeth it, should not be ●roden on and defiled by men's feet. With the like cozenage they quote a Canon of the Elibertine Council, as though it discharged all Churches of the use of Images: whereas the Council allowing all Tables and portable Pictures, commanded only, by reason of the incursions of the Goths, which often happened at that time, no Image should be painted and engraven on the walls and windows of the Church, lest that which is adored by Christians, should be dishonoured and abused by savage enemies in their common ransacks and rifling of the Temples. 31. Then they produce certain words out of a Conc. Nic. 2 act. 6. Bills. 4. par. pag. 601. proscript of S. Epiphanius Epistle: Dissuading images to be brought into Churches, or erected in Churchyards, or tolerated in private houses, convinced in the 7. Synod, to be inserted by heretics: where the fable of the painted veil is proved also to be fabulous, which the fornamed Epiphanius Baron. an. Christ. 392. caused (as they pretend) to be cast out of the Church. Or he commanded that veil to be removed, and torn in pieces, because it was the Picture of a profane man, seeming to be the Image of Christ, or some Saint, as the words themselves import, and Baronius in his Ecclesiastical History diligently unfoldeth. 32. Notorious is the Centurists and Caluins fraud in alleging to this purpose two unlawful Counsels tumultuously assembled at Constantinople, the one under Leo Isaurus, the other under Constantine Copronimus two pernicious Cent. 8. c. 9 Calu. l. 1. Inst. c. 11. Abbas Urs p●●g. in Chron. Bills. 4. par. pag. 547. Heretics, and as a grave Historiographer chronicleth them, Forerunners of Antichrist. Less notable yet, no less dangerous is M. Bilsons' legier-de-main in crazing the 2. Nicen, and extolling the credit of the Council of Frankford: where the Churches (saith he) of England, France, Italy, Germany etc. condemned the former Nicen in behalf of Images. A mighty condemnation, if iuridically pronounced, as crafty a Collusion if wickedly procured, if guilfully extorted. The guile lurked in the Author of the bastardly books ascribed to Charles, who persuaded the Council of Frankford, first, that the Bishops assembled in the 7. Synod at Nice, decreed Images to be worshipped Epist. Adri. act. 2. subscrip. in omnibus actionib. Confess. act. 7. Recant. act. 1. & 3. Centu. 8. cap. 9 Paul. Dia. l. 23. Rerun Rom. Cedr. in comp. hist. Iuo 4. p. c. 147. Bills. 4. p. pag. 551. & 565. Rein. de dol. Rom. Ec. l. 1. c. 2. with the Divine honour of Latria; secondly that this Council was celebrated without the authority of the Pope of Rome. Both false depositions, as the Epistle of Adrian the Pope, the subscription of his Legates, the confession of the Council itself, the recantation of Basil the Bishop of Ancyra, of Constantine the Bishop of Cyprus can testify, who abjuring their heresies allowed the Religious, yet not the godly worship of Images. The Divines notwithstanding of Frankford, mistaken in this matter of fact by that faithless deponent, disannulled the second Council of Nice, accursed them who assigned to Pictures the worship of Latria, and those withal who should seek to abolish them. Which point M. Bilson concealed as little favouring his cause. Or if this Council had favoured, it could not have steeded him against the former. A private Council cannot impeach a public, a latter a more ancient, a Council from which (if the Centurists deceive us not) the Pope and his Legates dissented, a Council approved by the supreme authority of Pope and Prelate, as the 2. Nicen was first by Adrian, then by Leo the third of that name, as Paulus Diaconus, Cedrenus, and Iuo accord. 33. Lastly, for the upshoot and conclusion of their perfidious dealing, M. Bilson and M. Reynoldes oppose certain passages of the Fathers: The fact of Ezechias, the Idolatry Epiph. haeres. 27. Aug. haer. 7. Greg. l. 7. ep. 109. & l. 9 ep. 9 Ambr. de Obitu. Theodo. Aug. de moribu● Eccl. Cath. l. 1. c. 34. Caiet. in 3● part. q. 25. art. 3▪ of Marcellina, Carpocrates, the Gnostikes detested by S. Augustine, Irenaeus etc. detested also by us. For they (as S. Epiphanius and S. Augustine teach) had the Pictures of Heathens Homer, Plato, Pythagoras, in equal esteem and reverence with the pictures of Christ, of Paul etc. They burned incense, and offered Sacrifices to their Images, worshipping them as Gods, which we renounce; King Ezechias abhorred, when he broke the Brazen Serpent in pieces for the like crime committed by the jews; S. Gregory, S. Ambrose, S. Augustine with the rest, condemn in such places as they speak against the worshipping of Images. For as Caietan very learnedly observeth: The Fathers sometime say: Pictures ought not to be adored: Sometime they writ, that they ought. They ought not to be worshipped absolutely for themselves, not with Sacrifices, or Godly homage: but they ought to be honoured respectively with reference to the Originals, with a devout and Religious kind of worship, as by Scriptures, Fathers, Counsels, and unanswerable proofs I have manifestly declared to such as will not shut their eyes against the light of truth. THE FIFTEENTH CONTROVERSY MAINTAINETH Purgatory, and Prayer for the Dead: against D. Field, and D. Fulke. CHAP. I. HAVING mantained the honour of Aug. l. de baer. c. 35. Epiph. haer 75. Guido in summa de haeres. Field. l. 3. c. 17. & in append. 1. part. p. 42. 43. etc. Fulke in c. 12. Matth. sect. 6. & in 1. 10. 1. sect. 5. our noble Patrons the glorious and triumphant Saints in Heaven, the worship of their Images, the veneration of their Relics: now I come to defend the cause of our humble suppliants the poor afflicted souls in Purgatory, the place of their punishment, the relief they receive by our prayers & suffrages. The later whereof was first gainsaid by Aerius, as S. Augustine and Epiphanius; the former by the Waldenses, as Guido reporteth: and both are now denied by D. Field, D. Fulke, and all Protestants upon these three grounds. First, for that they suppose after the guilt of sin remitted no punishment remaineth to be expiated, either here by our satisfactory works, or hereafter by the pains of Purgatory. Secondly for that they allow no distinction betwixt mortal and venial sins. Thirdly because no mention is made in Scripture or in the Primitive Church either of Purgatory or Prayer for the Dead. Their former ground I have overthrown in the treatise of Satisfaction: now to refute the second. Some Protestams imitating the old Heretics Iran. l. 1. adu. haeres. (of whom Iraeneus writeth, who spoke like Catholics and meant fare otherwise) admit with us the names of Venial and Mortal sins, but in a fare different sense. Calu. lib. 2. Inst. c. 8. & in Antido 2 to Concil. Trident. sect. 6. c. 12. Eulke in c. 1. 1. ep. 10. sect. 5. Caluin will have all sins Venial to the Elect, because they are not imputed but pardoned in Christ: all Mortal in the Reprobate. M. Fulke conformably delivereth: Allsinnes are pardonable to the Penitent and faithful, and without faith and repentance even the least and ligh est sin are damnable and deadly. Against whom I reason thus. 2. If there be any sins, which even then, when they are voluntarily committed, without repentance, can stand with grace and justice, the life of our souls, they are of their own nature neither damnable nor deadly: but there are some suchsinnes: Therefore there are some sins, which neither of their own nature Prou. 24. v. 16. cause the spiritual death of our souls in this life, nor damnation in the next. That there are some such sins, I prove out of Scripture, out of the Proverbes: Seven times doth the Just man fall and rise again. If he be Just, how falleth he into sin? If a sinner, how is he called Just, unless some sin may consist with justice? Out of Ecclesiast: There is not a Just man upon earth, who doth good, and doth not sin. Out of S. john: If we shall say we have no sin, we seduce Eccles. 7. v. 21. 1. john 1. Aug. l. d● natu. & gra. c. 36. Haeb. 5. ourselves, and the truth is not in us. Where S. Augustine expoundeth S. john of the sins of the Just, and speaking of our Blessed Lady absolutely pronounceth: This Virgin excepted, if all holy Persons whilst here they lived were assembled together, with how great sanctity soever they shined etc. they would all cry out: If we say we have no sin, we seduceour selves. Out of S. Paul: Every Bishop ought as for the people, so also for himself to offer for sins. Whence S. Hierome collecteth: He Hier. apud Panigarol. part. 2. lect. 12. jaco. 3. v. 2. lacob. 1. v. 14▪ Hier. in Commenta, c. 5. Mat. Psal. 31. Math. 5. 1. Cor. 3. Orig. bo. 5. In levit. Amb. in Psalm. 118. Naz. or at. 2. julia. in Cbrys. bo. 24. in Mat. Hier. l. 2. con. Pelag. Aug. l. de natura & gra. ca 38. & in Enchir. c. 22. & 71. & ser. 41. de Sanct. Fulke in c. 1. jaco. sect. 6. Ezech. 18. 4. Rom. 6. 23. jacob. 2. 10. Aug. Ep 29. Cbrys. bo. 35. in Mat. should never be commanded to offer for others, unless he were Just, nor for himself if he wanted sins. Out of S. james: In many things we all offend. And in his first Chapter. Every one is tempted of his own concupiscence abstracted and alured: afterward concupiscence, when it hath conceived bringeth forth sin: but sin when it is consummate engendereth death. Behold three things in man, Concupiscence the ground or enticement to sin, Conception the first and imperfect motion which yields thereunto, Consummation the absolute & deliberate consent. Concupiscence is no sin, Conception is a sin, but not damnable, not deadly, Consummation or full consent is only that which engendereth death. S. Hierom agreeable hereunto maketh a great difference between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is; Desire with Consent, and withous Consent. Many other places I omit cited out of King David, S. Matthew, and S. Paul. I omit the Fathers, who acknowledge this diversity of Venial and Mortal sins, Origen, S. Ambrose, S. Gregory Nazianzen, S. Chrysostome, S. Hierome, S. Augustine etc. 3. M. Fulke objecteth by Ezechiel and S. Paul: Of all sins in general it is said: The soul which sinneth shall die. And, The wages of sin is death. I answer: They speak of heinous sins, not of every small offence. For God were too severe, his leagne of friendship intolerable, if for the least idle word, or slight default he would deprive his Friends of grace, and persecute them to death. S. james also writeth of grievous sin, the breach of God's Commandment, in the place you commonly allege against us: He that offeudeth in one, is made guilty of all. For S. Augustine teacheth that: he is made guilty of all; because he breaketh the band of Charity, which is the total sum and perfection of the law: Or can no less escape the sentence of death and damnation, who transgresseth one commandment, then if he were guilty of all, as the Author upon the imperfect work upon S. Matthew singularly well expoundeth. S. Basil and S. Augustine I grant make great account of Venial sins, in that they diminish the fervour of Charity, are somewhat contrary to the Easil. in quaest. q. 4. & q. 293. Aug. Con. 3. super Ps. 118. & tract. 12. in joan. law, and now and then dispose to the transgreslion of it, in that they truly offend the infinite majesty of God: yet in a matter so light, and with such imperfect apprehension, as it diminisheth the indignity and wholly altereth the quality of the fault. For if the want of all knowledge, and all consent in children and mad men utterly taketh away the guilt of sin, then imperfect knowledge, imperfect consent must needs cause imperfect sins: Not such as absolutely violate the law of God, or throughly incur his high displeasure, but such as are to be shunned notwithstanding, as dangerous infirmities and diseases of our soul. Which is all that S. Augustine and the rest of the Fathers intent, when they exaggerate the enormity of small offences. Thus much in confutation of our Adversary's second ground. Concerning the third. 4. We stand not upon the name, but uphold the thing, that is, a certain penal estate, or cleansing of some souls after this life, which cleansing we call (as Suarez Tom. 4. in 3. par. disp. 45. sect. 1. Esay 4. Malach. 3. Suarez well noteth) Purgation, and the place where it is made, Purgatory, which the ancient Fathers themselves have constantly gathered out of sundry texts of holy Write. In the old Testament S. Augustine teacheth it from the mouth of Isay: Our Lord shall purge the dregs of the daughters of Zion, and shall wash the blood of Jerusalem out of the midst thereof in the Spirit of judgement, and in the Spirit of Aug. l. 20. de civet. Dei c. 25. Hiero. in hunc locum. Amb. in Psalm. 36. Orig. ho. 6. in Exod. combustion; or as the English Protestant translation readeth: By the spirit of burning. He teacheth it likewise from the mouth of Malachy: Our Lord is like a purging fire, and like fullers soap; he shall sit down to try and fine the silver, he shall even fine the Sons of Levi, and purify them as gold and silver. Where S. Augustine addeth: That these words cannot signify a separation only of the polluted from the pure in the last penal judgement etc. but must intimate a purgation of the good, who have need thereof. With whom S. Hierome, S. Ambrose, Origen consent in the interpretation of that place. The same S. Augustine and Venerable Bede deduce out of that passage of Aug. in Ps. 7. Beda in Psal. 37. Psalm. 65. Amb. in Psal 36. & ser in Psal. 118. Orig. hom. 25. in Numer. the Psalm: Lord, rebuke me not in thy fury: nor do thou chastise me in thy wrath. Where by his fury, they understand the furious flames of Hell, by his wrath the chastising & correcting fire of Purgatory. S. Augustine saith: Purge me in this life, and make me such a one as shall not need the amending fire. S. Ambrose, and Origen prove the like out of that verse of the Psalm: We have passed through fire and water, & thou hast translated us into rest, to wit, through water of Baptism in this life, through fire of Purgatory in the next. here (saith 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. ubi supra. water that our sins may be washed: by fire that they may be burned. And the same S. Ambrose together with Rupertus testify this to have been Allegorically noted by the Prophet Moses in the fiery sword, which our Lord placed before the gates of Paradise, to show that the passage and entrance to the gates of Heaven was now by fire, to such as were not wholly purified and refined before, as Pererius notably declareth in his exquisite Commentaries upon Genesis. 5. And lest some Protestants should weaken the strength of these former testimonies, as M. Field here doth the authorityes of S. Ambrose & S. Hilary, expounding them of the fiery trial of God's judgement, Isay expressly distinguisheth the one from the other, and saith: That God shall purge us both in the spirit of judgement, and in the spirit of combustion: S. Augustine and S. Ambrose do the like. For albeit S. Ambrose (as M. Field observeth) doth sometime take the fire mentioned in Scripture for the fiery trial of God's judgement: yet he purposely also interpreteth it of the fire of Purgatory in the places before cited, and in his exposition upon the third Chapter to the Corinthians, where he teacheth, that some of the Just suffer such pains of fire as the perfidious and damned suffer not, which cannot be understood of the examination or trial of God's judgement, which the Reprobate suffer as well as the Just. The same I say of S. Augustine, when he distinguisheth three sorts of men all tried by God's judgement, and one only that needeth the amending fire. The same of Origen, S. Cyprian, and the rest. 6. The last place I will allege out of the old law, omitting many for brevityes sake, is that of Zachary: Thou also in the blood of thy Testament hast delivered 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 Captives, 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 delivered 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: Whom God hath raised up, losing the sorrows of hell. Of Hell? Of whom in hell? Not of Christ. For it was impossible (as M. Fulke agreeth with us) he should be Act. 2. v. 24. Fulke upon 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 whom there is no redemption. Therefore not without cause (I use the words of S. Augustine, whom M. Fulke impudently here avoucheth, to have nothing at all to this purpose) it is believed the soul of Christ to have descended to the place where sinners are punished, to release them of their torments, who me he in his hidden justice thought worthy to be released. Otherwise I see not how to expound that text etc. For neither Abraham, nor the Poor man in his bosom, that is, in the secret of his quiet rest, was restrained in sorrows. Phil. 2. v. 10. Thus S. Augustine there, where he applieth to the same end that saying of S. Paul: In the name of jesus let every knee bow, of things celestial, terrestrial, and infernal: and le● every tongue confess etc. Which cannot be meant of the Psal. 113. damned in Hell, of whom the Psalmist saith: 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. revealed to S. john: No man was able to open the book sealed with seven seals, neither in heaven, nor under the earth. For it is not probable the infernal spirits were privileged 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 try whether they could open that heavenly book, or that they, whose pride doth always ascend, were comprehended in the number of them, whom S. john heard saying: To him that sitteth in the throne, and to the Lamb benediction, and honour, and glory, and power for ever & ever. It is likely then S. john spoke before only of the Just, as Suarez hereupon inferreth; and by them in heaven understandeth the Church Triumphant: by them in earth the Militant: by them under earth the Patient, or Church in Purgatory. For that is a place under the earth, a Lake or prison as S. Matthew nameth it, saying: Be at agreement with thy Adversary betimes, whilst thou art in the way with him: lest perhaps the Adversary deliver thee to the judge, & the judge deliver 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. Again, it is confirmed more strongly by S. Matthew, where he saith: He that shall speak against the Holy Ghost, it shall not be forgiven him neither in this world, nor in the world to come. The ancient Doctors gather from hence that some sins may be remitted in the next life. For whereas it is written in the first of the Kings: He answered him not, neither by dreams, nor by the Priests, nor by the Prophets; it is evidently deduced that God was accustomed to make answer all these ways or else it were an impertinent partition: so in this present, S. Augustine affirmeth, It could not be truly said that they should not be forgiven, neither in this world, nor in the world to come, except there were some, who although not in this world, yet in the next might be forgiven. And S. Gregory is so plain in our behalf, as M. Fulke confesseth: Purgatory is holden by him for the least and lightest offences; Howsoever his Pewfellow M. Field seem to outface the contrary against Theophilus higgon's. S. Bernard also thought so well of the pregnancy of this text, as thereby alone he refuteth the heresy of the apostolics: Who believed not (saith he) any purging fire to remain after death: but the soul as soon as it is divorced from the body to be translated to rest, or to damnation. I omit Venerable Bede, Rabanus, and others, who follow their steps heerin. Bed. in 3. Mar. Rabanus l. 2. de inst. C●er c. 44. 1. Cor 3. v. 12. Psal. 96. 1. Cor. 3. 13. lbidem. 1. Cor. 3. 15. Ambr. & Sedul. in hunc locum. Aug. l. de fide & oper. c. 16●. Greg. l. 4. dial. c. 39 9 With S. Matthew, S. Paul accordeth in his first Epistle to the Corinthians: If any man build upon this foundation, gold, silver, precious stones, wood, hay, stubble etc. where for the manifestation of these works he assigneth three kinds of fires. The general fire: which goeth before the face of our Lord, to devour his enemies in the day of doom, saying: It shallbe revealed in fire: Then the fiery trial of God's judgement, of which he addeth: The work of every one of what kind it is the fire shaltrye. Lastly he concludeth of the fire of Purgatory: If any man's work burn, he shall suffer detriment, but himself shallbe saved, yet so as by fire. Now whether we understand by wood, hay, and stubble, the curious and unprofitable doctrine of good and faithful Preachers with S. Ambrose, and Sedulius upon this place: Or the venial sins and frail imperfections of all true Christians with S. Augustine, S. Gregory, and others: yet the fire by which the builders of these works are punished and saved, cannot be well interpreted but of the purging fire of the next life. Fulk. in ●. 3. 1. ad Cor sess. 6. Basi. de spiritu Sanct. c. 15. Chrys. & Theod. in hunc locum. Stapleton. in Anti. Apost. in 1. ad Cor. c. 3. 10. Not of the fire of temptation here upon earth, as M. Fulke surmiseth, because S. Paul expressly treateth of a fire immediately ensuing the day of our Lord: or that day, as the Greek readeth, which is also taken for the day of judgement often in Scripture, and so interpreted here by the Grecians themselves, by S. Basil, S. Chrysostome, and Theodoret. Besides the fire of temptation doth not refine, and purify the unclean only, but tryeth the just and perfect servants of God generally more than the unperfect. Neither can it be expounded of the trial and examination of God's judgement after death, as others insinuate. For of that he spoke before: through that all must pass, be they never so defiled, be they never so pure: through this only such as are either stained with the spots, or obnoxious to the punishment of their offences past. 11. By the trial of God's judgement no pain is inflicted, but an approbation is made, or a redargution of works: by this saving fire besides the redargution or burning of the work, the worker also suffereth detriment or pain and penalty, as the Greek explaineth. The trial of God's judgement is swift and momentany, not lengthened by our offences: the trial of fire is shorter or longer according to the mixture of sinful dross with our gold or precious metal, as Origen, S. Cyprian, S. Ambrose, S. Augustine excellently teach, who conformably Orig. hom. ● in Exo. Cypr. l. 4. ep. 2. ad Anton. Ambr. in hunc locum. Aug. in Psal. 37. Tertul. l. 5. cont. Marc. c. 6. Hier. in Amos 4. Greg. l. 4. dial. c. 39 August. in Psal. 37. expound this place of S. Paul of the fire of Purgatory, with whom all the Greek and Latin Fathers, with the Armenian Ambassadors, after long disputation agreed in the general Council of Florence, and before them Tertullian, S. Hierome, S. Gregory and others. Tertullian saith: He shallbe saved by fire. S. Augustine demanding why some are said to be saved by fire, replieth, because they build upon the foundation, hay, wood, stubble; but if they would build gold, silver, and precious stones, they might be secure from both fires. Not only from that everlasting, which shall torment the impious eternally, but from that which shall amend them, who shallbe saved by fire etc. and then: Ita planè etc. Even so truly, although they be saved by fire, yet that fire willbe more painful or grievous than any thing that can be suffered in this life. Which sentence is so clear in our behalf, as M. Fulke could find no colour to gloze it, but peremptorily answereth: To the authority of S. Augustine I oppose his own judgement upon better Fulke in c. 3. 1. Cor. sect. 6. advice and examination of the text. As though S. Augustine ever retracted that exposition: yea he often repeateth and inculcateth the same in sundry places, as I shall declare hereafter. 12. But what opposition (I pray) doth M. Fulke find in his writings? He objecteth that S. Austin in his Enchiridion Fulke ibid. to Laurence, interpreteth that fire of the fire of temptation in this life. And what then? Shall one place prejudicate the truth of others, and of so many, so often ratified and never repealed? Shall we not rather embrace them both, Aug. l. 1 de Trin cap. vlt. & l. 12. Confess. c. 31. Fulke in c. 31 ad Cor. sect. 5. Gen. cap. 3. verse. 7. and admire the fruitfulness of God's sacred word, which out of the same text, as S. Augustine himself teacheth, sometime begetteth diverse literal senses, not repugnant one to the other. But here (saith M. Fulke) the text will not bear the former construction. The Apostle taketh fire Allegorically as all the rest of the words, foundation, gold, silver etc. wood, hay, stubble. I answer it is an idle collection, because some words are used Metaphorically, therefore all. Almighty God spoke figuratively in the history of our Gen. 3. v. 6. Forefathers sin, saying: And the eyes of both were opened, (for they were not blind before.) Did he therefore use Field. lib. 3. pag. 99 Fulke in c. 3. 1. ad Cor. sect. 6. a figurative speech in the same place, when he said, The woman saw that the tree was good to eat etc. And she eat and gave her husband etc. So albeit a Metaphor be used in the words wood, hay, stubble, you cannot hereupon conclude the same of the saving fire. Aug. l. 21. de Ciu. Dei cap. 24. 13. But when D. Fulke can find nothing in S. Augustine contrary to his assertion of Purgatory, he and D. Field mightily labour to craze his credit, as variable and irresolued in this point. M. Field feareth not to write: Aug. l. 2. de Gen. con● Mani haeos cap. 20. Et post hanc vitam habebit vel ignem purgationis, vel poena● aeternam. Augustine to avoid a worse, did doubtingly run into the error of Purgatory. M. Fulke as insolent as he: The opinion of Purgatory in S. Augustine's days began to be hearkened unto, he doubteth of it. Notwithstanding S. Augustine is so fare from doubting, as he professeth of them that depart with the remainders of sin not wholly cleansed: Tales constat etc. It is manifest that those purged before the day of judgements: by temporal pains, which their souls suffer, are not delivered to the punishments of eternal fire. Again: He who hath not happily tilled his field, but hath suffered it to be overgrown with thorns, hath in this life the malediction and curse of the earth in all his works, and after this life Field in appen part. 1. fol. 18. Lodovicus Vi●es in cum locum he shall have either the fire of Purgatory, or everlasting pain. 14. To the first authority out of his book of the City of God M. Field answereth: That the words (as Viues noteth) are not found in some ancient manuscripts: nor in that printed at Friburge. But Viues annexeth, which you most guilfully suppress: Nevertheless the stile is not dissonant from Augustine's phrase, peradventure they are either wanting in some books, or else are interlaced here out of some other work of S. Augustine's. So that if Viues censure may take place, it should have prevailed rather to have made you reverence that as S. Augustine's saying, then insolently reject it as none of Field. ibid. his. To the second place he replieth as many cavilling Sophisters are wont to do to the texts of Aristotle they cannot otherwise avoid, that he speaketh: not according to his own mind, but according to the opinion then prevailing, of deliverance out of Hell, which S. Augustine in that place would not stand to discuss, but else where refuteth it at large. What? Doth he approve and disprove the self same thing? And doth he approve it here by absolute asseveration, and not by way of objection? Was he so peevish as to countenance an error himself taught repugnant to Scripture? Or so fare overseen as to give such advantage to his prying enemies the Manichees, whom he impugned, and you the first to espy his fault, which he one of the wisest and humblest that ever was, either wanted grace to see, or modesty to recall in his book of Retractations? There might be found perchance a man so senseless, as would give ear unto you, if the same doctrine were not invincibly confirmed by S. Augustine in sundry other places. 15. In his book of the City of God, writing of the Infant regenerated by Baptism: He not only is not adjudged Aug. de Civit. Dei l. 21. c. 16. to eternal torments: but neither doth he suffer after death any Purgatory pains. Likewise in the 13. Chapter of the same book; As for temporal pain some endure it here, some hereafter, and some both here and there etc. Some shall be pardoned in the world to come, that are not pardoned in this. In his treatise Aug. 50. bo●. ho. 16. Ezech. 24. of 50. Hom lies he verifieth of the sinful soul after this life that saying of Ezechiel: Lay it naked upon the coals until her brass be heated, and all her tin be fried out. There the idle words, and wicked or impure cogitatious, there the multitude of lesser sins which have infected the purity of the noble nature, shall seethe forth; there the tin or lead which have obscured the divine Image, shall be consumed. All which might here by almeesdeeds and tears after a more short and compendious manner have been purged from the soul. Whereby you may see how absolutely Field in append. par. fol 19, Field ibid. fol. 17. Fulke in c. 3. 1. ad Cor. sect. 6. and against Purgat. p. 121. 122. Aug. in Enchir. c. 69. Aug. l. 5. Hypogn. Fulke in c. 12. Mat. sect. 6. Aug. de. Civit. Dei l. 21. c. 26● S. Augustine is resolved in this point, and how void of sincerity that protestation of M. Fields is: I descent not from Augustine in anything he constantly delivereth. But the places which are gathered out of him partly by M. Field, partly by M. Fulke, and others coveting to descry some unconstancy and variableness of his opinion are these. First out of his Enchiridion to Laurence: It is not incredible that some such thing also is done after this life, and whether it be or not, it may be found out, or it may be hid. Secondly, out of his book of Hypognost, where he saith, The third place we are utterly ignorant of: Lastly, out of his book of the City of God: If any one say the Spirits of the dead all that while suffer such fire etc. I contradict him not, perhaps he may hold the truth. Where S. Augustine nothing doubteth of the assertion of Purgatory pains after this life, but only of the manner and quality of them. For in the first place having expounded the fire S. Paul mentioneth, of the fire of tribulation in this life; that is of the grief & anguish that tormenteth them that lose their temporal goods, which they over greedily affected, he only doubteth whether there be any such grief and sorrow in the next life or Aug. ad Du●cit. quest. 1. no, for the loss of worldly commodities. Which doubt he maketh also in his treatise to Dulcitius. 16. In the second place he argueth against the Pelagians, who granted to the Baptised Infants a special place Aug. lib. 5. hypognos. of eternal joy; and as he proveth no place of everlasting death but hell: so he denyeth any place of continual comfort and joy but heaven alone, saying: Assign me besides this another place where there may be perpetual repose of life. A third place of perpetual abode he was ignorant of, and so are we. In the last passage S. Augustine disputeth, and leaveth it as it were in suspense, whether the fire of Purgatory be the same in substance with the fire of Hell: yet never maketh question, but that there is some purging fire after this life. And it is nothing but desperate boldness in our Adversaries to avouch the contrary, as the zeal of his honour, & just defence of so great a pillar of the Church hath made me declare more amply, than my purposed brevity would otherwise permit. 17. I need not repeat the consent of other Fathers of the Latin Church, whose authorityes I have already alleged, and at whom our enemies and theirs carp not so much as they do at S. Augustine. I pass therefore to Fulke in c. 3. 1. ad Cor. sect. 6. Basil. in c. 9 Isa. Niss. orat. ad Dornicent. Theod. in 3. 1. ad Cor. Oecum. in eum locum. S. Dionys. de Eccles. Hier. c. 7. Athan. q. 34. ad Antio. S. Basil ubi supra. S. Cyr. Cat. Mystag. 5 Chrys. bo. 41 in c. 15. 2. ad Cor. Fulke in his confutation of Purgitory p. 237. 260. 371. 313. Bellar. l. 1. de Purgat. cap. 11. the Grecians, whom M. Fulke hath the face to belie in this manner: The opinion of Purgatory was never received in the Greek Church. S. Gregory Nissen, Theodoret, and Oecumenius, who received, believed, and taught it, bear witness against him in behalf of their Church. S. Gregory Nissen his words (not to be over tedious in repeating the rest) are these: Man after sin in many toilsome labours ought to be exercised, that taught by experience he might return to his first happiness, all vicious affections being purged forth either in this world by a sober course of life etc. or after our departure hence by the furnace of Purgatory fire. S. Dionyse, S. Athanasius, S. Cyril, S. Chrysostome, S. Ephrem, S. Basil, and Epiphanius, all Grecians, were all of the same mind, holding with us prayer for the dead, as M. Fulke much forgetting himself, confesseth of most of them by name, in his confutation of Purgatory, and Prayer for the dead, where also he hath these words; In the burial of Constantine there is mention of Prayer for his soul according to the error of the tyme. Which was notwithstanding but 300. years after Christ, about the time of the first Nicen Council, and he buried in the Greek Church of Constantinople. 18. Finally, that no proofs might be wanting to fortify a truth so generally impugned by our new-refined Ghospellers, Cardinal Bellarmine deriveth the opinion of some purging place after this life, from the common consent of all sorts of people, of jews, Gentiles, Philosophers, Poets, and Turks; As from josephus, Plato, Cicero, Virgil, Claudian and Mahomet, whose testimonies he allegeth, josephus' l. de bello ludaic. c. 19 Plato in Gorg. & Phaedone. Cic. in some. Scip. in fine Virg. 6. Aeneid. Claudian l. 2. in Ruffi. circ. finem. Mahum. in Alcorano. Petr. Gal. de arca Catho. verit. l. 6. c. 9 & 10. The Author of the Protest. Apol tract. 1. sect. 4. subdi. 2. Fulke in c. 8. Luc. sect 5. & in 5. Apoc. sect 1. Rabbi Haccadoes l. qui inscri bitur Reuelator arcanorum. Rab. Simeon apud Rab. Haccadoes. Oecolamp. in l. ep. Zuing & Oecolam. l. 1. p. 19 Zuing l. 3. p. 560. 561. Peter Mart. in locis common. Anglitè pag. 2. c. 18. D. Barlow in his defence of the Protestant Religion pag. 173. M. jacob in M. Bilsons' book of the full Redemption p. 188. Bills. ibidem. & pag. 189. etc. Danaeus ad Rob. Bellar. disp. par. 1. p. 176. Whitaker contra Duraeum l. 8. pag. 567. Rub. simeon. in l. Zoar in cap. 18. Gen. Rabbi David in psal. 32. Rabbi Isaac in Lucer. lucis con. 1. p. 2. c. 2. Fox in his acts and monu. 1313. 1315. Luch. in disput. Lipsia. not to credit their authorityes any furthet then to show that this doctrine sprang out of the bowels of nature, and not from the private policy or invention of man: Petrus Galatinus, & the Author of the protestāns Apology for the Roman Church, learnedly gather it from the old Rabbins, and from the late Reformers themselves, from some who grant a third place of Limbus Patrum, which M. Fulke and our English Sectaryes stoutly deny. Rabbi Haccadoes, who lived before Christ, writeth in his person: I have decreed to descend into hell to redeem the souls of the just, which my Father did abandon thither in the rod of his indignation. Rabbi Simeon agreeth with him herein. So doth Oecolampadius, Zuinglius, and Peter Martyr, who expressly allow Limbus Patrum. 19 And touching the ancient writers D. Barlow avoucheth: This passeth most rife amongst the Fathers, who taking Inferi, for Abraham's bosom, expound it, that Christ went thither ad liberandum liberandos, to convey the Father's deceased before his Resurrection unto the place where now they are. Which doctrine M. jacob confesseth: All the Fathers with one consent affirm. Neither doth M. Bilson, Danaeus, or Whitaker deny it, but he discardeth it as their errors. From others it is deduced who directly acknowledge Purgatory itself. Rabbi Simeon averreth of such as are temporally punished in the next life: After they are purged from the filth of their sins, then doth God cause them to ascend out of that place. See Rabbi David, Rabbi Isaac, and others confirming the same. Which Latymer also an earnest Protestant, and Foxian Martyr confesseth. And Luther his forerunner saith: I strongly believe, yea I dare boldly say, I know there is a Purgatory. Concerning the Fathers, M. Sutcliffe granteth of S. Gregory the Great: He allowed Purgatory. D. Humphrey saith: He and Austen brought it into England. Nay long before S. Gregory or this Augustine our Apostles days, the Magdeburgians recite and reject the sayings of Lactantius and S. Hierome appertaining to Purgatory. They writ of Origen: Sutcl. subtler. c. 4. Doctor Humphrey par. 2. lesuit. rat. 5. pag. 5. & 627. Magdeb. Centu. 4. col. 304. & Cent. 3. col. 265. & col. 87. Fulke in his Confu. of Purgat. p. 78. He appointed Purgatory as a punishment of sins. Besides: The seeds of Purgatory are here and there scattered in origen's works. M. Fulke acknowledgeth of S. Angustine the Doctor of the Church: Augustine speaketh of the amending fire in the place by M. Allen alleged. He doth so indeed, but Augustine had no ground of that fire, but in the common error of his tyme. O too to piteous answer! Hath M. Fulke sense to deny, and had Augustine no ground to affirm? Was it common in Augustine's times, and defended by him, and shall it be repealed and condemned in us? 20. I will stand no longer in gathering the suffrages of these our enemies, reason itself giveth sentence on our side. Two depart this life, one who hath laboured in the school of virtue many years together, is free from the guilt, and hath fully satisfied for his offences past; another who hath run a wicked race all the days of his life: yet through the mercy of God repenteth in the end, is pardoned of his sins, but hath no leisure to accomplish any satisfaction at all. If this second person dying Deut. 25. v. 2. at the same instant, with the former, partake the joys of heaven as soon as he, God were unjust to reward him equally with the other, who performed before condign satisfaction. Therefore he must be delayed for a season of his felicity, until the penalty of sin be discharged, because it is an inviolable decree of our upright judge: According to the measure of the sin, shall the measure also of the stripes be. 21. Again I suppose three several persons; the one dyeth pure from all kind of sin, another guilty of mortal, the third only spotted with some venial fault. The first whither goeth he? To Heaven immediately. The second whither goeth lie? To Hell no doubt. The third whither goeth he? Not to Hell, because he is departed in the grace and favour of God; Not to heaven immediately, Apoc. 21. v. vlt. because, Nothing defiled can enter that kingdom. Therefore to some purging place, where his soul may be cleansed from the stains of infection. 22. No such place is necessary saith M. Field, for Field in appen. 1. p. fo. 65. 66. by the dolours of death, at the moment of dissolution all impurity of sin is purged forth. But how can this be so? Death is the punishment of Original, and not any remedy against actual sin. It is the state and condition of our corruptible nature inflicted on the Reprobate, as well as on the Elect. And so neither by itself, nor by the ordinance of God hath force and virtue to scour out of our souls all the rust of sin; a prerogative denied by you to the holy Sacraments of God. And such a prerogative, as is proper indeed to the excellency of Martyrdom, and not common to the departure of every faithful sinner, whose pangs are often more short, and fare less painful, than the grievous dolours of the clean and unspotted. 23. Besides, to procure this abolishment of sin, Field ibid. fol. 60. M. Field requireth, Charity and sorrow, in such perfection as may work our perfect reconciliation to God. And may not thousands or some at least with the spot of venial or remainder of mortal crime be taken out of this world, either in their sleep or unawares before they arrive to that depth of sorrow? It being so hard a thing in perfect health, much harder in the agony of death, impossible in time of sleep to attain unto it. Or if you pretend the providence of God to be so careful of his elect, as they cannot be surprised upon a sudden; to what effect (I pray) are those exhortations of Christ so often repeated in Scripture: Matt. 24. Matt. 25. That we pray, and be watchful, lest death prevent us before we are ware? To what effect the Parable of the foolish Virgins, the Parable of Death stealing upon us like a thief? To what effect are the labours and works of Penance, many zealous followers of Christ undertake to expiate the faults of their former life, when every faithful believer, let him be never so slothful in this behalf, shallbe sure in the last hour to have grace enough to redeem the debt, and cancel the obligation of his sins? This is a doctrine I grant suitable to Protestant profession, it tendeth to the restraint of virtue, it tendeth to all vicious and Epicurean liberty, it ministereth occasion of sloth to Christian people, and maketh God tooto indulgent to their idle sluggishness. But they that make him author of the horrible iniquities of the Reprobate, what marvel though they would have him a favourer of the small imperfections and negligences of his Elect? And rather than they will injury (as they fond surmise) the blood of Christ, they injuriously blaspheme, and truly wrong heerin the justice of God. 24. To be brief, Caluin and Plessy Mornay affirm: The hereditary naughtiness and corruption of Original sin drowneth Calu. lib. 2. I●st. cap. 1. §. 8. & 9 & l. 3. inst. cap. 15. §. ●. Plessy l. 3. de Eucbar. cap. 2●. as it were with a deluge the whole nature of man: so that no part remaineth free from this filthy contagion. Secondly, they avouch: No work proceedeth from man be he never so perfect, but is defiled with the stains of sin. Grant these assertions true, which commonly all Protestants defend, how can there be either charity or sorrow in such perfection as is able to purge out all impurity of sin? When the most perfect Charity itself is impure and stained, how shall these stains be taken forth? By some other act of charity, or work of repentance? But this work also issuing from the inward rottenness of man's corrupted nature shall still be putrified with Original infection. 25. For this cause D. Field is so unconstant in resolving Field. in append. 1. part. p. 66. p. 65. ibid. & in appe●. 1. par. p. 4. & p. ●4. 65. how or when the whole uncleanness of sin is washed from the soul, as he wavereth and reeleth up and down, not knowing where to take hold. One while he saith: It is purged out by Charity and sorrow of sinning: otherwhile, by the dolours of death: then, by the very separation of soul and body wrought by death: but when he dareth not avouch; and therefore stammeringly uttereth: It is in, or immediately upon the dissolution of soul and body, in the first entrance of the soul into the state of the other world. What giddiness is here? If by the dolours of death all sinnefullnes be expelled, how in the moment of dissolution? If in that moment, how immediately upon it? How in the first entrance into the next life? Or if in that entrance, how doth Charity then work, or sorrow procure it? Read his words. Field. in append. 1. part. p. 4. 26. The utter deletion, and full remission of their sins, the perfect purging out of sin, being in, or immediately upon the dissolution in the last instant of this life, and first of the next, and not while the body and soul remain conjoined. Pity it is, great pity to see unto what distress a man of wit and learning may be driven by the weakness of his cause. For here M. Field in these few words maketh either two instances immediately together, the last of this life and first of the next, and so composeth divisible times of indivisible moments against the principles of Philosophy: or he supposeth the instant, in which sin is remitted, to be intrinsecall to this life, and extrinsecall to the next, and so crosseth himself in his own speech, affirming this full remission of sin, both to be, and not to be, while the body and soul remain conjoined. Or he taketh the instant of Purgation to be extrinsecall to this life, and intrinsecall to the next. And contrary to the whole stream of Sectaryes, he alloweth with us a remission or Purgation of sin, and Purgatory-place after this life, at least for a moment. For that which is done, must be done in some place, or else it is not done at all. To which of these inconveniences he will yield I know not; to one he is constrained. And if I may guess at the meaning of his variable and unconstant speeches, seeing he will not have the perfect purging out of sin etc. while the body and soul remain conjoined, he alloweth it after the dissolution, and so admitteth a remission and purgation of sin in the next life, which his fellows renounce, & he himself would seem to impugn. 27. But when I pray, is this perfect purging out of of sin made? Before judgement, after judgement, or at the time of judgement? You cannot say before judgement. For such as we are found in the last moment of this life, such are we summoned before the tribunal seat of God, according to many passages of holy Scripture, which S. Gregory in his dialogues gathereth together: according to Greg. l. 4. dial. c. 39 1. Cor. 3. 2. Cor. 5. ad Rom. 2. ad Gala. 6. Marc. 13. v. 36. & v. 17. the express words of S. Paul which I shall quote in the next Chapter. And according to that of S. Mark, where God saith, he shall find in the hour of death some sleepy, some breeding, and beginning to do well, Woe be unto them. Neither can this Purgation be either at or after judgement. For the judgement of God is according to truth, therefore such as Protestants are presented before his throne, such are they judged. They are presented before him not wholly purged but tainted with the corruption; the last actions of life draw (as they feign) from the poisoned fountain of Nature. Therefore they must be judged guilty of sin defiled with those filthy dregs. And whereas you obstinately also defend, that the wages of all sin without Faith Fulk in c. 1. Ep. 1. ●●. sect. 5. and Repentance is eternal death; no sentence of remission, but the irrevocable doom of everlasting damnation ought to be pronounced against all that die of your profession, unless you repeal the Law of God recorded by Solomon: Eccles. c. 11. vers. 3. Where the tree falleth there it shall be: or contrary to the decree of our inexorable judge, allot time to believe, and place to repent after the warfarre of this life is ended, to them Field. ubi supra. that have their sins (as M. Field saith) remitted in the first moment of the next. Cypr. l 4. Ep. 2. Orig. hom. 6. in E●●●d Aug. in ●0. hom. hom. 16. Dan. 7. verse. 10. 28. Lastly the Fathers do not only require an instant, but longer space of punishment after this life according to the remains of sin. S. Cyprian saith: One thing it is, a long time punished for trespasses to be amended and purged by fire, & another to abolish all faults by suffering for Christ. Origen: All must come unto the fire, all to the forge etc. If any one bring a little iniquity, that little like lead aught to be consumed with fire; and if more heavy or leady metal, he is more burned that more may be wasted and melted forth. S. Augustine discoursing Amb. in c. 12. Luc. Tertul. ●. de anima c. 17. Greg. Nazian. orat. in S. lumina. Lactan. l. 7. cap. ●1. Eus. Emis. hom. 3. de Epipha. Hilar. in Psal. 118. of that prophetical speech mentioned by Daniel: A fiery and violent flood ran before the face of our Lord: Some (saith he, in the next life) shall pass through a fiery lake, and horrible shallowes full of burning flames: as much as shall remain of the dross of sin, so long shall the delay of passage be. S. Ambrose: So long is every one exercised with noisome pains, until he pay the punishment of his faulty error. Tertullian, S. Gregory Nazianzen, Lactantius, Eusebius Emissenus, and S. Hilary have many worthy sentences to this purpose, which cannot be interpreted of M. Fields momentary Purgation, nor of the guilt of sin, which without repentance deserveth damnation, but either of the punishment due to former faults, or of the saultines of lesser sins which are of their own nature venial or pardonable, the chiefest points I intended to prove in this Chapter: the confutation of Objections I refer to the next. THE SECOND CHAPTER. WHEREIN Prayer for the Dead is defended, against the foresaid Doctors, M. Field, and M. Fulke. PURGATORY, & Prayer for the Dead, are linked together in such mutual dependency the one with the other, as S. Isidore teacheth by the proof of the latter, by necessary consequence the former ensueth. Because if our prayers relieve the souls departed, they cannot be in state of happiness, for than they should not need Isido. l. de diuin. offis. c. de Sacrif. them: nor in the state of damnation, for then our endeavours could not avail them. Therefore in the state of Purgatory they suffer punishment for their former misdeeds, from which they be freed by the Prayers, Almsdeeds, and other charitable works of the faithful upon earth, as the Holy Ghost witnesseth in the book of Maccabees. 2. Machab c. 12. v. ultimo. 1. It is a holy and behooveful cogitation to pray for the Dead, that they may be released of their sins. Which although our Adversaries discard as no Canonical Scripture: yet they ought to credit it as much at least, as Livy the Roman, or Thucydides the Grecian Historiographer: they ought to reverence it as the allowed testimony of a grave, ancient, and most worthy writer; worthy to outcountenance all the base upstarts of our latter age, worthy to be accounted Cyp. de exhorta. Martyrij. Ambr. l. 2. de jacob. c. 10. 11. 12. Hier. in prolog. in Machab. Aug. l. 18. de ciu. Dei cap. 36. Concil. Carth. can. 47. Field in appen. 1. p. fol. 69. Eccles. c. 7. Eccles. 38. Cyp. ser. de Eleemosy. Amb. in l. de Tobia. cap. 1. Basil in orat. de avaritia. Aug. in Spe●ul. Tob. 4. Beda in fine Comment. in l. 1. Reg. Gen. 50. by S. Cyprian, S. Ambrose, S. Hierome, S. Augustine, and by the third Council of Carthage, One of the Divine Secretaries, and Penmen of the holy Ghost. In so much as S. Augustine inclineth not only (as M. Field writeth) to this opinion: but expressly resolveth, The books of Maccabees not the jews, but the Church esteemeth Canonical. Likewise it is written: Mortuo ne prohibcas gratiam: Restrain not thy favour from the Dead. Moreover: My Son, power forth thy tears upon the Dead etc. And: In his departure make his memory rest in peace. Toby also whose book S. Cyprian, S. Ambrose, S. Basill, S. Augustine admit into the Canon of Scripture, counseleth: Place thy bread and thy wine on the Sepulchre of the Just: and do thou neither eat nor drink thereof with sinners. 2. Hence it appeareth it was an ancient custom amongst the jews to make a feast at the funerals of their friends, to invite the poor and faithful persons thereunto, who by the charity and Almesdeeds bestowed upon them, might pray for their souls. And it is most likely the ancient Patriarches and Prophets intended this relief to their deceased friends, whom they with Prayer, with Fasting, with grief and sorrow, so many days lamented, as was otherwise unfitting, unless it had been addressed (as Venerable Bede well noteth) to the benefit of their souls. 3. The Patriarch joseph 77. days mourned the death of his father jacob. The men of jabes Galaad 7. days continued a fast at the solemn burial of Saul & jonathas. Of whose death when King David the Royal Prophet heard, he wept, fasted, and cut his garments with the rest of his company: which he likewise did for Abner. 4. Yea this prayer for the Dead hath been a thing so generally received, & so inviolaby practised amongst the jews, even then when they were Gods chosen people, as when judas Machabaeus appointed public Sacrifices 1. Reg. 3. 2. Reg. 1. 2. Reg. 1. 2. Machab. cap. 12. joseph. de Bello judaic. c. 19 Baruch c. 3. vers. 5. Vrbanus Regius baec verba Baruch. to be offered for them, not one was found amongst the huge number of soldiers, not one amongst the Priests and levites of Jerusalem, not one amongst the patriarchs and Prophets of God (most vigilant always in checking Superstuion) who ever reprehended that charitable deed. But josephus the Historiographer plainly alloweth it. And Baruch the Prophet (as Vrbanus Regius a Protestant of no small account beareth witness) made supplication himself for his Predecessors souls saying: O Lord omnipotent remember not the iniquities of our forefathers. And now at this present time, the jews above all other Nations, peculiarly wedded to the Traditions of their ancestors, observe by prescription a solemn prayer for the Dead called * Paulus Fagius in c. 14. Deut. & Genebrard in fine Chronol. Wbitak. count. Duraeum p. 85. See Caluinoturcis. l. 4. c. 8. and Hilalar. deca. 4. feria 5. post dominicam 4. Quadrag. Luc. 16. Haskaba pronounced by their Hazan, or public Minister, of which M. Wnitaker averreth: I know the jews have Ritual books, which they read in their Synagogues; and I am not ignorant that even now they are wont to use certain prayers for the Dead. 5. Neither was it any Ceremonial Rite proper to the jews, but a general law or print of nature stamped in the hearts of all both savage & civil Nations; In Grecians, Indians, Moscovites, Aethiopians, Turks, Persians, Moors, Arabians &c. Who with a dissonant and disagreeing manner: yet with one and the same hope of relieving the departed, offered their Prayers and Sacrifices unto God. To leave jews and Gentiles, and come to Christians. 6. Our blessed Saviour seemeth to exhort hereunto, saying: Make yourselves friends of the Mammon of iniquity, that when you fail, they may receive you into the eternal tabernacles. Where by friends, S. Augustine, and S. Gregory, understand the Saints in heaven, whose necessities we once succoured here upon earth, and who when we fail, that is, depart this life not so pure from the relics of sin as we may by our good deeds presently enter the kindgdome of heaven, than they (supplying our wants, as we once relieved theirs) receive us by their prayers and merits into the Mansions of everlasting rest. By their merit, saith S. Austen, charitable men obtain mercy and pardon: and Aug. ser. 35. de verb. Domini & l. 21. de civet. Dei. cap. 27. Greg. l. 21. moral. c. 14. 1. Cor. 15: S. Gregory. If by their friendship we gain eternal Tabernacles. we ought to consider when we bestow upon them, that we rather offer presents to Patrons, then give alms to the Poor. 7. Secondly, S. Paul saith: What shall they do that are Baptised for the dead, if the Dead rise not again at all. here the Apostle argueth not from the erroneous practice, which long after his time was broached by the Montanists, Marcionists, and Cerinthians, who ministered true Baptism to the living, as profiting the departed, for whose sake it was received: but he taketh Baptism here Metaphorically for punishment and affliction, as Christ useth Luc. 12. Marc. 10. the word: I have a Baptism to be baptised withal. And: Can you drink the Chalice, which I drink, or be baptised with the Baptism, wherewith I am baptised? After which manner S. Nazian. orat. in SS. lumina Cypr. ser. de Coena Domini. Gregory Nazianzen acknowledgeth a Baptism of tears and Penance. And S. Cyprian saith: He baptizeth himself in tears Therefore the force of S. Paul's argument is to this effect; What doth it avail the faithful people to punish, fast, pray, and afflict themselves for the souls departed, if the Dead rise not again, and receive the fruit and benefit of their prayers? 8. Thirdly S. john writeth: There is a sin to death, 1. joan. 5. for that I say not, that any man ask. This sin to death is not every mortal sin which killeth the soul, but that Aug. v▪ infra. Aug. l. 21. de ciu. Dei cap. 24. 1. joan. c. 5. v. 16. only, as S. Augustine teacheth, In which a man dyeth without repentance: because the Apostle dehorteth not to pray for remission of any man's sin during life. And the customs of the Church is to pray for Heretics, Schismatics, Apostates, or whosoever, while they live. But, If there be any (saith S. Augustine) that persist till death in impenitency of hart, doth the Church now pray for them, that is, for the souls of them that are so departed? For these the Apostle exhorteth us not to pray; but if we know our Brother to sinne a sin not to death, that is, in which he dyeth not with final impenitence, for him he persuadeth and willeth us after his departure, To ask, with confidence to obtain pardon, saying: And life shallbe given him, sinning not to death. Which Burchar. l. 19 de poenit. decret. Vas. c. 2. & 4. Carth. vide Burchard. Cabilon. cap. 39 Flor●●. in initio. Dionys. Areo. de Eccl. hier. cap. 7. Cypr. l. 1. epist. 9 Tertul. l. de Corona militis. Greg. Nazian. orat. in Caesarium & reliq. Field. in append. x. part. p. 13 Ibid. p. 4. Chrys. hom 69. ad Popul●um. Fulke against Purg. pag. 303. Fulke in c. 21. ●. ad Cor sect. 22. is a most forcible argument, and a great encouragement unto us to pray for such as departed not this life in state of deadly sin. Agreeable hereunto it was defined in the Council of Brachara; as the learned Bishop Burchardus (who lived about 600. years ago) recordeth; that for such as should cast violent hands upon themselves, no mention should be made in the oblation for them: yet for others oblations, and prayers were offered, as the Council of Vase, of Carthage, of Cabilo, of Florence, and many more have decreed. 9 All our forefathers with uniform consent absolutely teach and confirm this doctrine, their words I need not rehearse, because the Protestants freely grant they taught, defended and commonly used Prayer for the dead. Only D. Field to file their sayings to his purpose affirmeth first: That the ancients commemorated the departed by rehearsing their names. Secondly: They offered the Sacrifice of the Eucharist, that is, of praise and thanksgiving for them. Thirdly: They prayed for men in their passage hence, & entrance into the other world. Fourthly: They prayed for the Resurrection, public acquittal in the day of judgement, and perfect consummation of the departed. All which customs & observations I allow (saith M. Field) and approve. But he utterly denyeth: That the ancient Catholic Church did generally intent in her prayers and oblations for the dead to relieve souls temporally afflicted in penal estate. And this is it, which I have established by the former places of Scripture: now I fortify by the testimonies of many renowned witnesses both of the Greek and Latin Church. 10. S. Chrysostome writeth: It was not without good cause enacted by the Apostls, that in the Celebration of the reverend Mysteries, a Commemoration of the dead be made; for they knew that great profit and much commodity redounded thereby unto them. M. Fulke confesseth these words of S. Chrysostome in two distinct places, and malapertly replieth in both: first he saith, Chrysostome must pardon us for crediting him. Secondly he answereth: Without any good ground he affirmeth this memory Tertul. l. de coron. mi●it. Cyp. lib. ep. 9 joan Dam. orat. de defunct. Athattas. & Nys. a. pud eundem. Aug. de verb. Apost ser. 32. Idem in Enchiridio. c● 109. to be of the Apostles decree. Without ground then Terullian, S. Cyprian, S. john Damascen, S. Athanasius, and S. Gregory Nissen testified the same. Without ground S. Augustine said, It is not to be doubted, but the dead are helped by the Prayers of the holy Church, and by the wholesome sacrifice. Again, without ground he wrote: Neither is it to be denied, but that the souls departed, are relieved by the piety of their friends, when for them the Sacrifice of our mediator is offered, or alms is given. Without ground did a Euseb. in vita Constant. Constantine the Great: Desire to be buried in a famous Church, that he might partake the benefit of many devout prayers after his decease. Without ground b Theod. hist. Eccles. l. 5. cap. 25. Hier. epist. ad obitu uxoris. Aug. l. 21. de ciu. Dei c. 23. & de cura pro mort. c. 1. & 50. ho. hom. 16. Dionys Ec. Hier. c. 7. Tertul. de monoga. Chrys. ho. 32. in Mat. & ho. 41. in cap. 15. 1. ad Cor. Paulinus ep. ad Delft. Epis. Aug. de verb. Apost. serm. 32. & in Ench. c. 110. Idem lib. 50. hom. hom. 16. Theodosius the younger: Prostrated himself at the Relics of S. Chrysostome, and made supplication for the souls of his Parents Arcadius and Eudoxia. Without ground S. Hierom: Commended the piety of Pammachius, who not with lilies or purple roses, but with the odours, ointments, and balm of Almesdeeds refreshed the venerable bones and ashes of his deceased wise, knowing that it is written: As water quencheth sire, so almsdeeds extinguisheth sin. But if the souls departed be thus aided and comforted by our works of charity, they are in some state of need, to use S. Augustine's words, in someplace of distress or penal affliction for their former defaults. 11. Therefore S. Dionyse teacheth our prayers avail them to this end: That God may remit the sins which hereby frailty they committed: That the dead may obtain some ease or refreshment, saith Tertullian, That they may purchase some rest or repose, saith S. Chrysostome, That their souls may be sprinkled with some drop of refreshment, saith Paulinus: That our Lord may deal more mercifully with them. That they may have, saith S. Augustine, more full remission, or more tolerable damnation: to wit, more tolerable punishment in the place of affliction, in which they are banished for a while the sight of God, until (as the same Doctor discourseth) The due correction of fire hath burned out what the guiltiness of the fault deserved. 12. Moreover the four sorts of commem orating the Dead, which M. Field specifyeth, the Church equally made for all, who reposed in our Lord, for patriarchs, Prophets, and Martyrs. She assisted them in their passage; prayed for their consummation; gave thankes for their victories; and for imitation recounted their names and triumphs. But besides these S. Augustine mentioneth another Aug. tract 84. in lo. kind of Commemoration behooveful for them, for whom it was offered, saying: Therefore at the table we do not so remember Martyrs, as others departed who rest in peace, that we may also pray for them, but that they may pray for us. 13. S. Cyril Archbishop of Jerusalem recordeth it Cyr. jeros. in Catech. Mislag. 5. his words in Latin are these. Maximum ●redentes esse animaru● iwamen pro quibus off●rtur obsecratio sancti illius & trem●ndi quod in altari positum est Sacrificij. Epiphan. bar. 75. Extat in 5 ●●m. Chrys. Aug. in ●nchyr. c. 100L. more plainly saying: Over the Host itself of propitiation, we invocate God for the common peace of the Churches etc. for Kings, for soldiers etc. for the sick and for the afflicted, and in sum for all that need help etc. After we make mention of them that are departed, first of patriarchs, Prophets, Apostles, Martyrs, that God by their prayers and intercessions, would vouchsafe to accept of ours. Then for the deceased Fathers and Bishops. In fine we pray for all who have departed this life amongst us, thinking it a most great help or ease of their souls, for whom the obsecration is offered, of that holy and dreadful sacrifice, which is placed on the Altar. The same appeareth out of Epiphanius, and out of the Greek Liturgy, extant amongst the works of S. john Chrysostom, where there is an express distinction made betwixt the Sacrifice of praise offered for the patriarchs, Apostles, Prophets, Martyrs: and the supplications made for others, which S. Augustine also excellently describeth: When the Sacrifices (saith he) of the Altar, or whatsoever other almesdeeds are offered for all the baptised departed, for those that be perfectly good, they be thanksgiuings; for such as be not very evil, they be propitiations: for them that be passing naught, although they be not any helps or refreshments of the dead, they be some comforts and consolations of the living. 14. Behold, M. Field, the Sacrifices and Prayers of the Church are not only thanksgiuings, and grateful remembrances, but Propitiations also for dead, for them that are not of the worse sort. Which you could not find in your hart to gainsay in your answer to M. higgon's, who espying a triple difference between the Commendation of the dead used by the Protestants, from that which was practised by the ancient Fathers; As 1. higgon's book 1. part. 1. c. 2. §. 6. p. 38. That theirs was at the Altar, which protestāns have not. 2. Theirs in the holy Sacrifice, which Protestants admit not. 3. Theirs with intention to relieve the dead, whereas protestāns have no such intention: You, M. Field, to this latter difference deceitfully reply: The Fathers did not intent to relieve all them they remembered at the Altar, no more do we. And who averreth that they did? Field. in ap pen. x. part. fol. 20. Aug. l. 21. de Civit. Dei c. 24. & 27 item l. de cura pro mort. cap. 1. de verb. Apo. serm. 32. Field lo. citato fol. 20. & 21. Nyss. in orat. de Baptismo. Aug l. 22. de ciu. Dei c. 10. Dionys. Areopa. de Eccles hier. cap. 4. Council Ag●●hens. can. 14. Aug. ser. 19 de Sanctis. Optatus lib. cont. Parm. Peter Mart. in his come. places in English pag. 227. Cartwrig. in his 2. reply p. 264. Centurist. Centur. 4. col. 409. Centur. 3. cap. 4. colum. 83. Greg. Nazi. in ep. 8. ad Simplician. Fulke in his rejoinder to bristol reply p. 28. Calu. in Haeb. c. 7. v. 9 pag. 9 4. & in tract. theolog. pag. 389. Neither M. higgon's, nor any Catholic writer ever maintained any such intention of helping all. The patriarchs, Prophets, and Martyrs are remembered, and not desired to be helped; the damned, who die in mortal sin, are neither helped nor remembered, as you may often read in S. Augustine, and generally in all the rest; howbeit you guilfully misconstrue some of their sayings to be meant of the mitigation of their pains. But there are some of a middle sort, who depart this life, neither deadlywounded, nor perfectly recovered of the infirmities of sin; these only they intended to relieve, as M. higgon's proveth, and you without juggling should have laboured to disprove. 15. Your answers to his former two differences are as full fraught with untruth, as this with fraudulency and deceit. For you reply to the first. We have Altars in the same sort the Fathers had etc. To the second: We admit the Eucharist to be rightly named a Sacrifice. Both cunning escheats. You have spiritual Altars only; they had corporal and external: By nature common stones, by blessing Holy and immaculate, S. Gregory Nissen. On which we Sacrifice unto one God: which were consecrated with Chrism, and the sign of the Cross, S. Augustine, S. Dionyse, and the Council of Agatho: Which were seats and receptacles of the body & blood of Christ, Optatus. Sayings disliked by Peter Martyr, M. Cartwright and the Centurists, who also affirm: That the Altars erected within the first 400. years after Christ, from jewish observation, crept into the Church. 16. Secondly, they had true and proper Sacrifices, unbloody victim, propitiatory Hosts, as I have largely demonstrated in the Controversy of the Mass. They had, A Sacrifice offered to God the Father, wherein the Priest supplieth (as S. Cyprian, according to the Centurists, superstitiously writeth) the room of Christ. They had a Sacrifice: The name whereof (as M. Fulke affirmeth) they took of jews and Gentiles, and not from Scripture. They (as Caluin saith) forged a Sacrifice in the Lord's supper without his Commandment; and so adulterated the supper with adding of Sacrifice. And in another treatise: The ancients (quoth he) are not to be excused, for it is apparent they have herein swerved from the pure and proper institution of Christ. 17. Now, M. Field, have you (I pray) such Altars, such Sacrifices as these? Such Altars as Crept into your Church from the jewish custom? Such Sacrifices as were forged without our Lord's Commandment? Such as adulterated his supper? Such as swerved from the pure and proper institution of Christ? If you have, let your hart abhor these villainous invectlues pronounced against them by the principal Captains of your sect: If not, let your Pen retract your former asseveration; Let it disclaim from the Altars and Sacrifices of the Fathers, and be content to have no society with them in these (as your men account) Superstitious abuses. 18. In fine, the chief Ringleaders of the Protestants Centu. loc. citat. profession do not only reject the Altars, condemn the Sacrifices, but they control also the very manner of prayer the Fathers used for the Dead. Therefore they practised some other kind than those four, which M. Calu. l. 3. Inst. c. 5. §. 10. Bulling. Decad. 4. serm. 10. Field & his consortes allow. Caluin saith: About one thousand & three hundred years ago it was received as a common custom to use Prayers for the dead etc. But they were all (I confess) beguiled with error. Bullinger writeth: I know ●he Ancients prayed for the dead. I know the excellent Doctor S. Augustine, the eloquent S. Chrysostome, and many other old and renowned men, what they have left written of this matter. I know the Fathers affirm prayer for the dead to be a Tradition of the Apostls. And S. Augustine Aug. ser. 32. de verb. Aposto. Centu. 3. c. 5. col. 138. Osiand. Cent. 3. l. 1. c. 5. p. 10 Hosp. in hist. Sacr. pag. 167. Spark. p. 371. 372. Fulke in c. 10. 1. ep. ad Cor. sect. 8. prope finem. Fulke in his Confutation of Purgatory pag. 262. writeth: It is observed in the universal Church, that Sacrifice be offered for the dead. I know Aerius was condemned, because he disavowed these Prayers. But I ask, whether the Fathers did well heerin or no? The Centurists and Osiander blame Tertullian, because he approved Oblations for the Dead, and Anniversary-prayers in their Obite-dayes. Hospinian affirmeth of S. Cyril: He said indeed, according to the prevailing custom of his time, that the Sacrifice of the Altar is a great help to souls. Of S. Augustine, D. Sparkes: He was both greatly carried by the sway, and opinions of the multitude, in determining the avaylablenes of prayers for the dead. Whereupon in the very next page he saith: I may lawfully descent from him in that case. M. Fulke averreth: Prayer for the dead was the dross of Augustine and Chrysostome. Tertullian (saith he) S. Cyprian, S. Augustine, S. Hierome, and a great many more do witness: That Sacrifice for the dead is the Tradition of the Apostles. 19 Another where he saith: But of memories of the Dead, and prayers for the dead also, we will not strive, but that they were used before the time of Bede, Ephrem, & Ambrose, but without warrant of God's word or authorityes of Scripture. Indeed? Is this the cause you reprove a custom so general, supported by the greatest Pillars both of the Greek & Latin Church because they want the testimonies of holy Writ? for such is your common excuse repeated in another place: We must not believe Chrysostome without Scripture, affirming that mention of the dead in the celebration of the Lords supper, was ordained by the Apostles. Would not a man think this Ghospeller meant to embrace S. Chrysostome, and admit those ancient Writers, if they countenanced their assertions with the authority of the Gospel? Would not a man think he would then submit his judgement unto theirs? No other sense I wis can be picked from his words, notwithstanding fare other is his meaning: this is a veil to cover his shame, a disguised gloss of speech, to pretend the awe and reverence of God's word, when as neither God, nor man, neither humane writing, nor heavenly Oracles doth he regard, unless they sound very tuneable to his strain. Which that you may not condemn as a forgery devised by me, read the sayings of these Fathers, and confront with them his answers. 20. S. Augustine first proveth that prayer for the dead disagreeth not from Scripture. Not from that of S. Paul: We ought all to be summoned before the tribunal of Christ, that every Ibid. pag. 304. 2. ad Cor. cap. 5. Fulke in c. 5. 2. ad Cor sect. 1. Matth. 12. S. Chrys. in c. 15. 1. ad Cor. ho. 14. Fulke ●-Purg. pag. 251. job. cap. 1. 4. Reg. 19 Chrys. in Ep. ad Philip. hom. 3. Fulke ibid. p. 236. 237. one may receive the proper things of his body etc. M. Fulke answereth: Augustine holding that error without authority of Scripture that prayers were profitable to the dead, is driven to invent a distinction, how they may seem to stand with this text, & not be contrary to the Scriptures. S. Gregory, and Venerable Bede convinceth prayers for the Dead out of the place of S. Matthew cited above. M. Fulke: Gregory and Bede sought not the true meaning of Christ in this Scripture, but the confirmation of their plausible errors. S. Chrysostome produceth two several places in confirmation thereof, one out of job, the other out of the book of Kings. M. Fulke to the former replieth. I deny not, but that Chrysostome doth allege this example (of job sacrificing for his children) for prayers to profit the dead etc. Those good men in that declining state of the Church to superstition etc. are driven to such simple shifts, to vphould their plausible errors, as it is great pity to see. To the later: Chrysostome allegeth Scripture, but he applieth it madly, and yet he often applieth it to the same purpose. Then citing the text out of the book of Kings which S. Chrysostome bringeth, he bemoaneth him in this sort: Alas good man, what manner of reason is this? So he. O Chrysostome! o Augustine! o Gregory! have your prayers, watchings, travels, industry, all your natural talents, and supernatural gifts, in searching the true sense of Scripture been so meanly employed, as they deserve to be controlled, pitied & bemoaned now by the new Ghospellers, new Apostles, new Peter, new Paul's of this our unhappy age! 21. But to pursue this matter against my Adversaries, could a more shrewd Indictment be drawn to convict M. Fulke of desperate audacity than this, which is Idem in his confut. of Purg. pag. 362. etc. 303. 393. taken out of his own words? In challenging to himself the supreme Censourship of judging, rejecting and condemning Fathers, Scriptures, Traditions, or whatsoever else doth distaste his humour? Or could a more indifferent jury be impanelled to give verdict of M. Fields hypocrisy, than these his own fellow-sectaryes, who would never have darkened the foresaid lights of the Church, had they taught the same kind of Commemorating the dead, which M. Field mentioneth, and all Protestants defend? For that would Sparks have renounced S. Augustine, Spark. p. 371. 372. Fulke in his confut. of Purg. p. 349. & in cap. 5. 1. ad Cor. sect. 1. Calu. l. 3. Inst. cap. 5. §. 10. Zuing. tom. 1. Epicheresis de Can. Missae fol. 185. Field in oppend. 1. par. pag. 13. and deliver of him: He was greatly carried by the sway and opinions of the multitude. He went further then either he had warrant for, out of the Canonical Scriptures, or out of any unforged and uncounterfeited precedent. Of that would M. Fulke have said: Augustine blindly defended it; Augustine held it without authority of Scripture? Of that would M. Caluin write: The old Fathers wanted both commandment of God, and authentical example: They were carried away into error, even as unadvised lightness of belief, is wont to rob men's wits of judgement. Of that would Zuinglius affirm: If it be so as Augustine and Chrysostome say, I do not think the Apostles for any other cause then to yield to their infirmity, permitted some to pray for the Dead. Would the fornamed, and many other Protestants reprehend the Fathers, disgrace the Apostles, resist the current of all Antiquity, for countenancing a point of Protestants profession? No M. Field, no man of sense can think your men so senseless, as to condemn in their Predecessors, which themselves uphold. 22. Neither can it be defended that this Prayer for the Dead reproved by your Ghospellers in the ancient Fathers, was made by them (as you seek another way to escape:) Either for the mititagion of the pains of men in hell, or for the admittance of the Just into the Heavenly Palace and presence of God, out of some wrong conceit that no judgement passed on them, until the general day of Resurrection. For both these were particular fancies of private men, as you, M. Field, yourself seem to avoch; and it is evident to all that are Field in appen. 1. part. fol. 4. 12. 13. 16. Bulling. Decad. 4. serm. ●0. Fulke in his confut. of Purg. p. 78. & 310. acquainted with antiquity. But the ancient Commemoration of the Dead, reprehended by our new Reformers, was generally received by all the Fathers: It was (as Bullinger writeth) observed in the universal Church. It was (as M. Fulke saith) the common error in S. Augustine's, and S. Ambroses' days. The prevailing custom (as * Hospin. in hist. Sacra p. 167. Vrbanus Regius in 1. par. operum in loc. Commun. c. 18. & de Missae negotio f. 7●. Fulke in his answer to a counterfeit Cathol. p. 44 Aug. l. 21. de ciu. Dei c. 23. 24. & de cura pro mort. c. 1. another testifieth) in the time of S. Cyril. The universal observation (as Vrbanus Rhegius reporteth) and ancient custom of the whole Catholic Church. Again, this is affirmed by the Fathers to be a Tradition of the Apostles, which those errors never were. 23. For gainsaying this, as unprofitable for the Dead, Aerius was condemned, as M. Fulke witnesseth; yet never any was censured by the Church for denial of those. To maintain this, S. Augustine and others distinguish three sorts of men departed, and make the middle only (as I specified above) partakers of benefit; To allow those no such distinction is necessary; for none are so evil, whose pains may not be mitigated; none so good, whose joys may not be increased, or felicity hastened. Lastly this is confessed by our * Fulke in his confut. of Purgat. in the places before cited. Kemnitius 3. p. exam. pag. 93. & 107. Vrbanus Regius part. 1. operum in loc. Commun. cap. Casaubon in the answer to the epist. of Card. Peron to the 3. instance fol. 33. in English. Adversaries to have been defended by S. Dionyse, S. Gregory Nazianzen, S. Basil, S. Athanasius, S. Cyril, S. Gregory Nissen, S. Epiphanius, S. Chrysostome, S. Hierome, S. Ambrose, S. Augustine, and many more, who never dreamt, but some of them stoutly impugned the former errors, of which M. Field could not be ignorant. 24. Therefore as I cannot but judge him both a deep dissembler, and deceitful juggler in seeking these gross and palpable evasions: so I truly honour his Majesties' plain and sincere dealing, who freely protesteth, That it was a very ancient custom in the public prayers of the Church, to make commemoration of the deceased, & to desire of God rest for their souls, who died in the peace of the Church, few Field in the places cited above. Casaubon in the page fornamed. are ignorant etc. This custom although the Church of England condemneth not in the first ages, yet she thinketh not good to retain it now etc. Mark this opposition betwixt the Prince, and his subject's writing. M. Field denyeth, that The Church generally intended to relieve souls etc. King james avoucheth, The Church did desire of God rest for the departed. M. Field with his Synagogue embraceth all the common and lawful kinds of commemorating the dead the Ancients observed, excepting only two private and particular errors. K. james with his English Congregation: Retaineth not an ancient custom the Church used in her public prayers: a custom which sprung from a vehement affect of Charity etc. whereby she gave testimony of the Resurrection to come: a custom which he referreth to the head of things profitable or lawful etc. So clearly is M. Field condemned by the sentence of his Sovereign, who Bucer. in his Script a Auglican. pag. 450. Vrba. Regius in par. 1. operum in formula cau●● loquendi. f. 8. Ibidem in loc. commu. c. 8. de Purgat. Idem part. 1. de missae negotio. f. 71. Idem in 1. par. oper. & in loc. common. c. 19 ubi supra. Aug. ep. 1● Field in ap. penned. 1. p. pag. 2. was cast before by the judgement of his Peers. 25. Next after K. james, I must needs give praise to some other of his sect, who flatly confess with us the same manner of Prayer for the dead, which we require. As Bucer once a Cambrigian Professor, and Vrbanus Regius Luther's scholar, who affirmeth the like of his Master, and proveth it by the testimony of all the most learned Fathers of credit and authority in the Church of God, whose names I rehearsed above. Who appointed also in his reformed Churches of Suevia a prescript Prayer for the departed brother: To the end that God of his mercy would pardon the faults and infirmity of his flesh. Who concludeth at length: To be solicitous and careful for the dead is both a work of Charity & fruit of faith, testifying our belief of the glorious Resurrection, which no man contemneth but Epicureans and Sadduceans. They because they deny the immortality of the soul; these, because they believe not the resurrection of the flesh. Wherefore if our English Protestant's had any regard, I will not say to the plain texts of Scripture, whose squire they pretend in all things to follow, nor to the prescription of the Church, whose universal practice S. Augustine counteth, Most insolent madness to call in question, nor to the ancient Fathers, whose general doctrine M. Field judgeth no less than Barbarism to attach of error: but if they had respect to their own illuminated Ghospellers, to the Scriptures they interpret, to the reasons they allege, they would never reject, as superstitious trumpery, that which Bucer, A man (by the censure of the * See this in the letter of the University extant in Bucers' scipt. Ang. p. 944. Fox in his Act. etc. pag. 416. English Apolog. par. 4. c. 4. 2. Cor. 2. Fulke upon that chap. sect. 1. 1. Cor. 3. Gal. 6. Rom. ●. Apoc. 14. Fulke in en loc. ser. 5 Eccl. 9 5. 6 Eccl. c. 9 10 Hier. in c. 6 ad Galat. Fulke objecteth this place against prayer for the Dead in his confut. of Parg. and prayer for souls departed pag 44●. University of Cambridge) most holy, and plainly divine; which Luther, Their Elias sent from God to lighten the world; which Vrbanus Regius, his faithful and royal scholar constantly maintain for Euangelical doctrine. Nay which King james their supreme head, and chiefest governor in causes Ecclesiastical, placeth in the rank of things lawful and profitable. 26. Now let us see what colour they have to contradict so clear and manifest a truth? M. Fulke and his confederates assemble many sentences out of Scripture, which seem to carry against it some show of repugnance. Out of S. Paul: We must all be convented before the tribunal seat of Christ, that every one may receive the proper things of his body, according as he hath done good or evil. Then: Every one of us shall give an account for himself too God. The things which every one hath sowed, those shall he reap. Thou restorest to every one according to his works: And not according to the works of others. Again: Their works follow them: And not the works of their friends who remain behind. Therefore they cannot be relieved by them. Which is confirmed by King Solomon: The dead know no more, nor have any further reward: they have no part in this world, nor in the work that is achieved under the heavens. For which cause he counselleth us here, Diligently to perform whatsoever our hand can work. Likewise by the authority of S. Hierome, saying: In this present world we know we may help one another, either by our prayers or counsels: but when we shall come before the tribunal of Christ, neither job, nor Daniel, nor Noë can make suit for any; but every one must bear his own burden. These be the skarcrowes, which terrify our Reformers from exercising their charity towards the dead: which notwithstanding we easily avoid three several ways. 27. First I say, most of the former places may be expounded of the judgement in which no help can be expected either from the works or suffrages of others; & of this S. Hierome expressly meaneth. But King Solomon in the first place seemeth to speak only of the temporal goods left behind them in this world, of the benefits of this life, in which the Dead have no society with us; and not of the spiritual works of Charity, of Prayer, Almsdeeds etc. whereby their souls are benefitted. Secondly they may be all interpreted, as S. Augustine doth the first testimony cited out of the Apostle, which he objecteth 2. Cor. 5. vers. 10. to himself: That every one may receive according to his deserts in the body etc. that is, according as he merited here, he shall truly enjoy in the next life both comfort to himself and profit by the charity of others. For as S. Augustin profoundly Aug. in Enchir. c. 110. answereth hereunto: In this life, and before death he deserved this, that these works after his death might be profitable unto him. Thus his works are said to follow him; Or the works of the living may be termed his that is dead, because he deserved in this life the benefit of them, and because they are applied unto him either by the intention of the worker, or by the merciful dispensation of the Treasurer of God's Church. Thirdly, all these places may be understood of the works of merit, not of satisfaction, that is, every one shall give an account for himself in the way of merit, not in the way of satisfaction. The works of one cannot avail another in the way of merit, in the way of satisfaction they may. 28. And what barbarous cruelty is this in men of your sect, who grant that the works of the living may profit the living, and not avail the Dead? For what have the faithful departed heerin committed they should be less capable of benefit from you, than the rest of the faithful who live amongst you? Because you inherit their patrimonies, enjoy their riches, because they builded your Colleges, founded Monasteryes, endowed your houses with ample revenues, will you dispossess them of all Christian relief? Imagine their poor deceased souls, who lie tormented in the pains of Purgatory, should cry for mercy at your hands, and say with holy job: Have pity on us, have pity on us, at least you our friends etc. you to job. 19 v. 21. whom we have bequeathed our whole inheritance, you who reap the fruits of our last Will and Testament, derive some drop of comfort to our distressed ghosts. Imagine they should make this lamentable suit, what excuse of ingratitude, what defence of this horrible cruelty could be alleged? 29. In a Country where so many monuments of Upon the ancient plate of the colleges both in Oxford, & Cambridge it is left engraven: Pray for the soul of such, or such. Westmon. anno to 67. Math.. 1066. Camden in Chorogra. descript. pag. 287. virgiues illae sacris suis suffragijs Henrici 2. & Rosamundae animabus subvenis ●nt. their piety left behind them bear witness against you, where the very Statutes of your houses, the names of your Colleges, the words engraven on your plate, the immunityes, charters, and decrees of your founders: where such a multitude of Deaneryes, Canonryes', Monasteryes, Nunneries, Churches, chapels, and other Oratoryes, have been erected by your forefathers to no other end, then to have Prayers and Sacrifices offered for their souls. To this end, Allsoules College in Oxford beareth that name, and enjoyeth all the lands and livings belonging thereunto. To this end the Monastery of Battle in Sussex was builded by William the Conqueror, to pray, pro ib● mortuis, for such as were there deceased. To this end, K. William Rufus his Son in his charter there extant, ratifyeth and confirmeth his Father's grant, to benefit (as he specifyeth, his said Father, & Mother Matildes souls. To this end, the Nunnery of Godstow, not fare from Oxford, builded by the rich widow Ida, was repaired and endowed with a yearly revenue by King john; that those holy Virgins (according to M. Camden's report) might relieve with their suffrages, the souls of Rosamond, and Henry the 2. To this end, infinite others have been raised throughout the realm, whose sumptuous buildings or decayed ruins, yet remaining, lie prostrate at your feet, stretch forth their arms, and call upon you in behalf of their founders, not to be so careless and unmindful of them, not to forget with the Egyptian Cupbearer, the great favours Gen. 40. 23. Amos 6. v. 1, 4. 6. they have done you, Not to be rich in Zion etc. and neglect the spiritual wants of your chief benefactors, Not to sleep in beds of ivory, and play the wantoness in your couches etc. not to drink wine in phials, & suffer nothing upon the contrition of joseph; or to speak to my purpose have no feeling at all of the affliction of your Patron's souls; nay be in worse terms towards them, then to the poorest friend you have alive, whom you permit to partake of the common suffrages, of which you debar the Dead in their greatest need; I know not with what uncharitable & savage hearts. 30. For the reason why the faithful upon earth may by their prayers one succour another, is twofold. It partly dependeth of them who receive relief, because they are in the favour and grace of God, are united together in the band of charity, by which one member communicateth of the benefits and labours of the other. It partly also proceedeth from them who do relieve, that they by virtue of their intention apply the fruit of their satisfactory works to the profit of such as they desire. Now which of these conditions is wanting to the dead, who depart in our Lord? They are endued with God's grace; they are combined with us in perfect charity, which can never decay. And that we may direct our pryers to their behoof, and apply our charitable works by intention unto them is as clear as that we can intent them unto the living. Therefore to allow the benefit of our suffrages unto these, and deny it unto them, is (in the judgement of Regius the Protestant) no less than Epicurean, no less than Sadducean impiety; it is such perverse partiality, such partial perversity, I had almost said brutish iniquity, as the like among Barbarians hath seldom been heard. 31. The other objections, which I have reserved for this place, are chief against Purgatory, and consequently against Prayer for the dead. As, If the tree falleth at the North or South, there it shall lie. The Scripture only mentioneth two ways after death, the one to salvation, the other to damnation: the right band and the left. It parteth all mankind into sheep & goats. Ecc. 11. v. 3. See these objections made by Lossi' apud Lensae 'em. l. 2. de Purg. c. 4. Matt. 7. v. 13. & 14. Math. 25. v. 33. ibid. v. 2. Math. 13. v. 24. 25. & 30. ibid. v. 47. & 48. Apoc. 14. It compareth them to wise or foolish Virgins. The field of our Lord containeth only wheat and cockle. The Evangelicall net comprehendeth good and evil fishes; none of a middle sort; none of a third sort, after death for whom we may pray. I answer: There are only two final places, Heaven and Hell, the North and the South: or there are two estates of men, the estate of salvation, and estate of damnation, and whosoever dyeth, finally arriveth, and even then appertaineth to one of them. As all that go to Purgatory, belong to heaven, pertain to the South, are in the number of the sheep of Christ, of the wise Virgins, of the good fishes, of the winnowed Wheat, which is sure to be gathered, and laid up for ever in the Garner of our Lord. 32. The place which is objected out of the Apocalips, Blessed are the dead who die in our Lord, from henceforth now sayeth the Spirit, they rest from their labours, is expounded of the Martyrs, not only in S. Ambrose, Ansbertus, and Haymo his Ambros. Ansber. Haymo in hunc locum. Fulke in c. 14. Apoc. in Haebaeo. Gen. 18. & 29. in Latino. Hos. 12. Miche. 3. Anselm. in comen. in hunc locum. Ribera upon this place. judgement: but according to the translation of Beza also, as M. Fulke his pewfellow granteth, after which manner in, is taken instead of for; in Domino, for our Lord's sake, as sometime in the Hebrew, sometime also in the Latin text it is used. Secondly, from hence forth, is meant as S. Anselme interpreteth it, after the day of general resurrection, after which time no Purgatory remaineth, but all the elect shall presently reign in peace. Thirdly that saying is specially directed to those rare and constant persons, that shall endure the brunt, and withstand the fury of antichrist's persecutions, who though they be not all crowned with Martyrdom, yet they depart this life, as Ribera like himself judiciously noteth, with most singular and eminent sanctity: & consequently with freedom & immunity from all the mulcts and penalties of sin. Or if any sinful dross remain, from which they must be purged after death, they are said notwithstanding to cease from their labours, and rest in peace, because they are discharged from the troubles, calamities and persecutions of this life, are ranged amongst the number of them who shall partake of eternal rest; are secure from the danger of sin, and fear of damnation; and are infallibly certain of the favour of God, and their future felicity: which affoardeth unspeakable joy, peace, and comfort to their minds. The words of S. Cyprian objected by M. Fulke, Fulke against Purgat. pag. 140. Cyp. trct. 1. cont a Demetr. ianum. Ambros. l. debono mortis. e. 2 Chrys. bo. 2. de Lazaro. Fulke in his confut. of Purg. & in c. 2. 2. ad Cor. sect. 1. After our departure hence, there is no place of Penance, no effect of Satisfaction: The words of S. Ambrose, No remission of sins can there be made, which hath not been here procured: The like of S. Chrysostome, are all understood of no remission or satisfaction to be made in the next life of mortal & deadly sins, of which we have not had in this, detestation and sorrow. 33. The injury to Christ, the evacuation of his Passion, which M. Fulke often inculcateth to ensue of Purgatory, is largely refuted in the Treatise of Satisfaction, to which I refer the Reader for his full satisfaction, & here conclude in a word; That as the prayers we make unto God do not lessen or extenuate the fervent prayers of Christ once offered, & earnest intercession he now maketh in our behalf: so neither the dolorous griefs which in this life we suffer, or Purgatory-paines we endure in the next, do anyway evacuate, but rather enrich the treasure of his manifold sufferings, sith they depend and borrow their whole fruit, virtue, and efficacy from the inexhausted Mine of his incomparable merits. Sith they are enhanced by his Passion, and dipped in the liquor of his precious blood: in which I humbly beseech the divine piety to soak these my labours, and steep the pains of all such as peruse them; that it may so fully avail to wash away the lees, and cleanse forth the stains of our souls, as we may never need hereafter, either the scouring soap, or raging fire of Purgatory flames. The end of the third Book. An advertisement. GENTIL Reader, whereas M. D. Bilson hath printed his book Of Christian Subjection, both in quarto, and in octavo; these are to advertise thee, that most commonly I do cite that in quarto: as also the other of M. Whitaker de Scriptura, & Ecclesia, as they were printed, before they were last compiled together in one volume; for that the quotations of page & leaf do otherwise disagree. FINIS. Faults escaped in the printing, to be corrected. In the first Part. IN the Epist. to the Reader. pag. 3. line 3. ferrret every one out. read ferret them out of every etc. Ibid. Epist. pag. 4. l. 14. occosion. read occasion. Pag. 7. l. 24. on. read of. pag 34. l. 5. Canon. the Canon. pag. 40 l. 29. one another. to one another. pag. 49. l. 25. which. with. pag. 50 l. 17. out the. read out of the. pag. 51. l. 13. their. other. Ibid. l. 28. is. it pag. 74. l 6. depth. the depth. pag 80. l. 1. waiteth writeth, pag. 82. l. 30. in. the. pag. 84. l. 6. same substance. same in substance. pag. 91. l. 9 corruption. incorruption. pag. 95 l. 11. even. ever. pag. 104. l. penult. glorifieth. glorieth. pag. 110. l. 18 purchased. purchase. pag. 11o. l. 18. cruel a ●●●ell. pag 15. l. 15. of. to. Ibid. line. 28 clamous. clamorous. pag 136. l. 1. refragable. irrefragable. pag. 115. 11. glorifieth. glorify, pag. 188. l. 5. Not. Nor. pag. 190. l. 1. out these. out of these. pag. 201. l. 25. others. other. pag 207. l. 19 Carninall. Cardinal. pag. 221. l. 14. But. By. pag. 227. 9 Leo. of Leo. pag. 229. l. 5. makes. marks. Ibid. l. 29. Paul not bad. Paul had not had. pag. 233. l. 9 stying. stirring. Ibid. l. vlt. Crinthus. Cerinthus. pag. 237. l. 29. sin. sign. pag. 238. l. 1. parts. are parts. pag. 239. l. 3. far. and far. pag. 240 l. 15. worships. worship. Ibid. l. 24. Abias'. Abdias. pag. 241. l 15. lawful awful. pag. 242. l. 4. as courteous. as a courteous. Ibid. l. 20. nuture. nurture. pag. 245. l. 16. son. sons Ibid. l 29. no. not. pag 246. l. 27 honour. I honour. pag 252. Image Christ. Image of Christ. pag. 263. l. 20. expect from. expect it from pag. 277. l. 3. and. of pag. 278. l. 19 a as. as a. pag. 275. l. 15. deleatur the. pag. 285. l. 8. some. solemn. pag. 331 l. 3. of the judgement. of the day of judgement. pag. 333. l. 26. prayers. prayers. pag. 335. l. 21. deleatur of. Other less faults, by reason of the obsoure Copy in many places, & absence of the Author, the Reader himself will easily observe, and courleously correct as he readeth. AN ANTIDOTE OR TREATISE OF THIRTY CONTROVERSIES: With a large Discourse of the Church. IN WHICH The sovereign truth of Catholic doctrine, is faithfully delivered: against the pestiferous writings of all English Sectaryes. AND In particular, against D. WHITAKER, D. FULKE, D. REYNOLDS, D. BILSON, D. ROBERT ABBOT, D. SPARKES, and D. FIELD, the chief upholders, some of Protestancy, some of Puritanisme, some of both. Divided into three Parts. By S. N. Doctor of Divinity. THE SECOND PART. Deut. 32. vers. 30. How should one be able to pursue a thousand, and two put ten thousand to flight? Is it not therefore, because their God hath sold them, and our Lord hath enclosed, and made them thrall? Permissu Superiorum, M. DC. XXII. THE principal maintainers of Protestancy, of whom I spoke in the former page, are D. BILSON, and D. FIELD. THE pillars of Puritanisme, are D. REYNOLDS, and D. SPARK, who where chosen Proctors, for the Precisian Faction, in the Conference before his Majesty, at Hampton-Court. THE abbettors of both, are D. WHITAKER, D. FULKE, and D. ROBERT ABBOT, who sometimes defend the articles of the one, sometimes of the other. THE TABLE Showing all the Controversies discussed and maintained in this Second Part. THE FOURTH BOOK. The Sixteenth Controversy. Maintaineth Original sin to be abolished by Baptism, and Concupiscence remaining to be no ●nne: against D. Whitaker, D. Field, & D. Abbot. pag. 1. The second Chapter of this Controversy. IN which Concupiscence is more particularly proved to be no sin: Other objections to the contrary answered against Doctor Whitaker, Doctor Field, and Master Abbot. pag. 20. The Seaventeenth Controversy. DEmonstrateth that our justice is inherent in us, and not imputed only: against Doctor Whitaker, Doctor Fulke, and Doctor Abbot, pag. 38. The second Chapter of this Controversy. IN which the former doctrine is confirmed by more reasons, authorities: and other objections of our adversaries refuted. pag. 54. The Eighteenth Controversy. IN which it is proved, that Faith, Hope, Fear, Love, Sorrow etc. precede as dispositions to justification, in such as are arrived to the use of Reason; against D. Fulke, and Master Abbot. pag. 69. The Nineteenth Controversy. DEclareth, how faith alone doth not justify: against D. Whitaker, D. Field, D. Abbot, and all Sectaries. pag. 83. The Twentith Controversy. IN which it is concluded, that our justification consisteth in the habit of Charity: against D. Abbot, D. Whitaker, and D. Fulke. pag. 100L. The one & Twentith Controversy. IN which it is discussed, how good Works do justify▪ against Doctor Abbot, Doctor Whitaker, and D. Fulke. pag. 116. THE FIFTH BOOK. The two and Twentith Controversy. Disproveth the Protestants Certainty of Salvation: against D. Whitaker, and D. Abbot. pag. 140. The second Chapter of this Controversy. WHerein the former Presumption is refuted by Reason, and whatsoever the Adversary objecteth against us, is removed. pag. 151. The three and Twentith Controversy. DEclareth that true Faith, or justice once had, may be lost: against D. Whitaker, D. Fulke, and D. Abbot. pag. 165. The four and Twentith Controversy. A Voweth Freewill; against D. Fulke, and D. Whitaker. pag. 177. The five and Twentith Controversy. Showeth the cooperation of Freewill to our conversion, and to works of Piety; against D. Whitaker, D. Fulke, and M. White. pag. 191. The six and Twentith Controversy. WHerein is taught, that the Faith u●l by the help of God's grace do some works so perfect & entterly god, as they truly please the divine Majesty: against Doctor Whitaker, Doctor Fulke, and Doctor Abbot. pag. 206. The seven & Twentith Controversy. WHerein our good works, are acquitted from the spots of sin: against Doctor Whitaker, Doctor Fulke, and Doctor Abbot. pag. 216. The second Chapter of this Controversy. IN which the same is warranted by the Father's: the objections answered; and the unvoluntary motions of Concupiscence discharged of sin. pag. 227. The eight and Twentith Controversy▪ EStablisheth the possibility of keeping God's Law: against Doctor Whitaker, Doctor Fulke, and Doctor Abbot. pag. 336. The second Chapter of this Controversy. IN which the possibility of keeping the Law, is maintained by other reasons: and objections answered. p. 243. The nine and Twentith Controversy. DEfendeth God, from being Author of siane: against Doctor Fulke, and his Companions pag. 355. The second Chapter of this Controversy▪ IN which some other Heresies are comprehended, & our Sectaries chief objections fully answered. pag. 372. The Thirtith Controversy. IN which the merit of Good works is supported: against Doctor Abbot, and Doctor Fulke. pag. 386. The second Chapter of this Controversy. IN which the same is strenghned by other reasons & authorities: and the Objections satisfied. pag. 296. THE FOURTH BOOK. THE SIXTEENTH CONTROVERSY MAINTAINETH Original sin to be abolished by Baptism, and Concupiscence remaining to be no sin: against D. Whitaker, D. Field, & D. Abbot. CHAP. I. IT is the proper badge, and common custom of such as wander from the truth, sometimes to stray in the extremity of one error, sometime of another; one while by excess to overflow the banks of truth, other while to stick in the sands by want or defect. Thus a Ambr▪ l. 1. de fide cap. 1. 2●. Sabellius erring by defect, gainsaid the distinction of Persons in the mystery of the holy Trinity: and b Nazi. orat▪ 5. de Theolog. Arius by excess multiplied, or rather divided the unity of their Essence. c Eu●gr. l. 2. cap. 2. Nest●rius would have no Hypostatical, or Substantial vn●●● betwixt the divine and humane nature of Christ: and d Theod. l 4. huret. fab. c. vl●. Eutiches would admit no division between them. e Aug. l. de haeres. haer. 81. 82. jovinian 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 wholly condemned it as an execrable and unlawful thing. The g Alfon. de Cast v. Imago. Carpocratians, Gnostickes, and Collyridians, honoured Images with sacrifices and divine worship: The h in Alcoran. c. 15. & 17. Bilson. 4. par. p 545. & sequent. Turks, Image-breakers, and our Protestants deprive them of all religious worship. i Aug. ep. 109. & 107. Pelagius the enemy of God's grace, attributed too much; k Hier. in praef. dial. aduer. Pelag. Manichaus with our late Ghospellers too little to the liberty of . And to come to my purpose, the same l Aug. l. 4. cont. 2. ep. Felag. c. 2. & 4. libris cont. jul. Castro l. 12. her. verbo Peccat. Melanth. in loc. come. de baptis. infant. Pelagius, julian, the Armentians, & Anabaptists of our days extenuate the fault of Original sin, deny it to be infectious to the souls of Infants, or any thing necessary for the cleansing of it: M. Luther, Caluin, Field, Abbot, Whitaker, and all other Protestants exaggerate it so fare, and make it so contagious to the whole of spring of Adam, as it can never 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 gulf of both extremes, and still sailing in the midst or mean of truth, neither confoundeth the Persons of the Blessed Trinity with Sabellius, nor deuideth their essence with A●ius. She defendeth the Hypostatical union 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 jovinian, with Whitaker, and the rest of his crew. She condemneth the sacrilegious honour which the Carpocratians allow to Images, and yet bereaveth them not of all external worship with Turks, (m) Luth. in assert. art 2. Caluin. l. 2. inst. c. 10. parag. 8. 9 Field in his. book of the Church c. ●6. Abbot in his defence cap. 2. Whitaker in his answer to the 8. reason of M. Campian, and in his 8. book adversely. Duraum, Whitaker Contro. 2. q. 5, cap. 7. fol. 384. Images-breakers, and Protestants. She requireth the supply and assistance of grace to fly all sin, and to do good, pleasing to God, against Pelagius, and excludeth not the cooperation of with Manichaeus. She avoucheth that all mankind contracted the spot of Original infection 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 holdeth also that by faith, & in Christ, by water and the holy Ghost in the regenerate it is wholly cleansed and washed away against our Protestants, who stiffly contend, Original sin to be an inheritable perverseness, an universal corruption spread over the whole man, and defiling him in all parts & powers both of body and soul. Whereby from the head to the foot he is so overwhelmed, as with an overflowing of water, that no part of him is free from sin. Neither doth this pravity, in their opinion, ever cease, but like as a burning furnace bloweth out flame and sparkles, or as a spring doth without ceasing cast out water. So that perverseness never ceaseth in us, but continually bringeth forth the works of the flesh: In so much as whatsoever we think, speak or labour to effect is stained with the flood of this infectious stream: and which is worst of all, they affirm this cankered corruption to cleave so fast unto us, as it can never be scoured forth, not by the oil of grace, not by the strength of faith, not by the precious bath of Christ's sacred blood, not by any help of virtue, or favour from above, as long as concupiscence, the law of the flesh (which persevereth until death, & according to them is formally sin) inordinately resisteth, or stubbornly rebelleth against Greg. de valent. 12. disp. 6. q. 12. tom 1. Field in his 3. book of the Church c. 26. f. 131. Field ibid. Abbot in▪ his defence cap. 2. Whitaker. l. de pecca. origin. the law of the mind. 3. Whose gross absurdityes concerning this point, chief spring from these three heads of falsehood: first that Original sin doth nor formally consist in the loss or deprivation of any justice, grace, or perfection ever restored by the merits of Christ in this earthly warfare as we maintain, but in the defect and want of the whole righteousness which Adam enjoyed before his fall. The property whereof (according to M. Field) is to subject all unto God, and leave nothing void of him. Not any inordinate appetite, not any contrariety between the flesh and the spirit, which still abiding, Original sin also remaineth. Secondly, that this Original righteousness was essentially required to the integrity of Nature. Thirdly, that all declinings and swervings from that perfect subjection unto God, and entire conjunction with him (which grace worketh) are sins, and decays of nature's integrity, and consequently that concupiscence being a declining from that entire subjection etc. is truly and properly sin. Thus they. We again otherwise teach, that the former disorders be defects, wounds, and decays of Nature, but not properly sins: which that I may more clearly demonstrate, I will briefly declare from whence our concupiscence, or rebellion naturally ariseth, what Original sin is, and what was the original justice of our first Parents before they fell, or felt in themselves those dangerous conflicts. 4. Great was the felicity, and thrice happy was See S. john Damas'. l. 2. de fide ortho cap. 11. S. Greg. in prol 3 psal. Poenit. Pererius l. 5. in Genes. the state and condition of Adam at his first creation, when being framed in the terrestrial Paradise, by the immediate hand of God, he had his soul beautified with grace, or inherent justice, his understanding endued with the perfect knowledge of all natural, and supernatural misteryes, his will rectified by the love of God, and strong bias of his own inclination directly carried to the mark of virtue; he had the inferior powers of his soul, the motions of his flesh subject unto reason, the stern of reason pliable to the spirit, the spirit always obedient unto God; he had no ignorance, no error, no perturbation of passions in his mind, no inordinate concupiscence, no Aug. l. 14. de civet. Dei c. 26. rebellion in his flesh, no propension to evil, no difficulty to good: No corruption, saith S. Augustine, in his body, no trouble or distemper by his body, bred or engendered in his senses; no Read Pererius in Genes. l. 5. de statu innocentiae and Gab. Vas quez in 2. 2. q. 8. dis. 131. c. 7. intrinsical disease could break from within; no extrinsecall hurt was feared from abroad; perfect health in his flesh, and all peace & tranquillity reigned in his soul. There were the admirable effects, this the sweet harmony which Original justice caused between the flesh and the spirit. Now whether these extraordinary privileges flowed from justifying grace which was formally all one, as the best Divines accord, with Original justice; or whether they were caused by the several habits of sundry virtues infused to this purpose, or whether some of them proceeded from the sweetness of divine contemplation, or from the special care and providence of God, I will not here dispute; only I say, they could not be any natural propertyes springing from the roots of nature, because in some things they elevated and perfected nature far above her natural course; in others they stooped, bridled and restrained the main current of her natural desires and sensual appetites; as God supernaturally suspended the heat Original justice no natural property but a gift supernatural. of fire in the furnace of Babylon, or as he tempered and assuaged the natural and irreconciliable fierceness of the wild and savage beasts in the Ark of Noë; neither of which could proceed from nature, the one being as I say above the other repugnant thereunto: for who can think that the dowry of grace is the right of nature, or that the gift of immortality is essentially due to a moral body; or that contrary qualities, should not naturally resist and oppositely fight the one against the other? Who can think that Adam and Eve our first progenitors were essentially just (a prerogative only due unto God?) or dismantled of that justice, were impaired, yea changed in their essence? And so not the same after, as before their fall in parts essential. The righteousness therefore which they lost especially the chief and formal part, was a divine accident or heavenly quality, not essentially required, Feild in his 3. book of the Church, chap. 26. which M. Field misdeemeth to the integrity of nature (for that implieth if nature be taken as it ought to be distinct from that which surmounteth nature) but supernaturally added to the perfection thereof, and with this covenant imparted to Adam, that if he had not trespassed, it should have been perpetually propagated and transfused Augu. de peccat. merit. & remis. l. 2. c. 22. l. 13 de civet▪ Dei cap. 13. to his posterity. But he transgressing and disobeying the Commandment of his Lord and Master, was justly plagued with the disobedience of his flesh, his handmaid unto him, a reciprocal punishment (so S. Augustine termeth it) of his disobedience unto God. Hence proceedeth the rage of concupiscence, the commotions of the inferior and base parts rebelling against the superior, the aversion from good, the pro●esse to evil: hence the disorder of passions, the infirmities of the mind, the diseases of the body, famine, sickness, and death itself. 5. And although Original sin be now the cause of all these evils, yet it doth not properly consist in them all, but in the privation of that prime grace, by which the soul of Adam was enriched, adorned, and converted unto God. For as Original righteousness included these three prerogatives, or triple rectitude (to speak in S. Thomas language) first the union of the mind with sovereign goodness, secondly the subjection of the inferior powers of the soul to reason, thirdly the like subordination of all the members of the body to the soul: yet it did truly and principally reside in the former, and contained S. Thom. 1. p. q 95. ●●t. 1. the later two as accessaries or dependants thereof: So Original sin (which is only known by his contrary habit) is truly & formally nothing else, than the voluntary privation of the same Original justice which ought to be in us, as it maketh the soul deformed, blemished, Feild in his 3. book c. 26. and averted from God. Wherefore seeing this want and privation is taken away by Baptism, and the whole grace, as it clothed, beautified, and adorned the soul, entirely restored; the whole guilt of sin is forgiven, the formal cause or true essence of Original justice recovered again by the passion of Christ, and the other deordinations, the remainder of concupiscence, are only the effects or punishments of the precedent fault, and not any true and proper fault. For if man had been created in the state of pure nature, as the Philosophers thought he was, and many Divines, against M. Feild teach he might be, because it involueth no contradiction neither in respect of the creature, nor Creator: Then I say, he should have been pestered with the same inordinate concupiscence and rebellion of the inferior parts as now he is: but than it had been a mere infirmity, langour, or faintness of nature, growing out of the matter whereof man is compounded, and not any wound or punishment also of sin, as in our case it is. The reason appeareth: for as man in the state of pure nature must have been compacted of two diverse and repugnant natures, of soul & body, flesh and spirit, and consequently of a corporal and reasonable, of asensuall and spiritual appetite, which could not choose but maintain a perpetual war of contrary and repugnant desires, it being natural to every thing, according to Philosophy, to covet that which is convenient and suitable to itself: so the sense even then would hunt after sensible, pleasant, & delight-some objects, and the spirit would seek for spiritual; the spirit would often check, restrain and bridle the pursuit of Aug. de pec. merit. & remis. l. 2. cap 4 de nuptijs & concup. l. 1. c. 27. l. 13. de Tri●. c. 10. contra jul. Pelag. l. ● & 1. retract. c. 15. sense; and sense would likewise hinder, weaken and repine at the heroical works, and endeavours of the spirit. Thus the winds of diverse opposite passions, the floods of contrary inclinations would naturally strive and resist one the other: & yet, as in that case this contrariety had been no sin, but a sequel, a disease, a feebleness of nature: so now the same abiding in the regenerate, from whom the dregs of all impurity are cleansed, it is only, according to S. Augustine, left as an exercise of virtue to wrestle against, or as a punishment of sin, and not as any true or proper sin. Which by two irrefragable arguments I convince in this manner. Ezech. 36. v. 25. Mich. 7. v. 19 ●01. las● v. 12. joan. 1. v. 29. Psal. 50 v. 6. Whatsoever filth or uncleanness our souls contracted by the sin of Adam, is wholly washed away in Baptism, by the grace of Christ: But the filth or guilt of concupiscence, descended from Adam: therefore it is clean abolished by the virtue of Christ. The Mayor or first proposition is every where testified in holy Writ, by the Prophets and Apostles, who often witness that there shallbe left no sin in us after we are once new borne in Christ: for he shall cleanse us from all our iniquities, he shall drown our sins in the bottom of the sea, he shall discoast them from us as far as he East is distant from the West; he taketh away sins, blotteth them out, wipeth them away, dissolveth them like a cloud, he shall forgive the iniquity to the house of jacob, and this is all the fruit, that the sin thereof be taken away. But none Isa. 44. v. 22. Isa. 27. v. 9 Ad Rom. 8. v. 1. Hier. in Com. in hunc locum. Ad Rom. 5. v. 19 of these Prophecies, not one of these assertions were true, if the guilt of concupiscence still lurked in the soul of the regenerate. It were not true which S. Paul teacheth: There is no damnation to them that are in Christ jesus, to wit: Nihil damnatione dignum, nothing worthy damnation, as S. Hierome commenteth upon that place, if any damnable sin remained in them. Not true which the same Apostle avoucheth: As by the disobedience of one man many were made sinners, so also by the obedience of one, many shall be made just, if we be not as truly justified and purged from the dross of sin Psal. 50. v. 9 Ad Ephes. 1. v. 4. & ad Collos. 1. v. 22. ad Ephes. 4. v. 22. & 24. & ad Colos. 3. v. 9 ad Rom. 6. ad Ephes. 5. 2. ad Corinth 6. Chrys. ho. 40. in 15. 1. Cor. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. by the merits of Christ, as by the fall of Adam we were infected therewith. 7. Secondly King David speaking of the purity of the soul cleansed by grace, said: Thou shalt wash me, and I shallbe made more white than snow. S. Paul writeth, that the justified are holy and immaculate, that they cast off the old man, and put on the new, that they live in Christ, are light in our Lord, & temples of the living God: Therefore free from the darkness, free from the impurity, death and idolatry of sin: for what participation hath justice with iniquity? what society is there between light and darkness? what part hath Christ with Beliall? what agreement hath the temple of God with Idols? Only God, saith S. Chrysostome, can deliver from sin, which in this laver of regeneration he effecteth, he toucheth the soul itself with grace, and plucketh from thence the rooted sin: he who by the favour of the King is pardoned his crime, hath his soul still defiled; whom Baptism washeth not so, but he hath his mind more pure than the beams of the Sun, and such as it was when it was first created. Which testimony of his so evidently discovereth the spot of Original guilt to be quite abolished, as the Magdeburgian Protestants censuring this place, doubt not to say, Chrysostome speaketh of the efficacy of Baptism very dangerously. And yet he speaketh no otherwise then the word of God, and general voice of all other Fathers, in whose behalf let these few give in their verdict. S. Basil discussing the words of the Psalmist, Our Lord maketh the flood to inhabit, calleth the grace of Baptism, A flood or deluge, purging out all that is stained Centu. 5. c. 4 fol. 515. Basil. in psal. 28. Ambr. l. 4. in Luc. Greg. l. 9 cap. 39 Aug. l. 1. cont. 2. ep Pelag. c. 13. & de verb. Apo. ser. 6. item. ser. 5. & 12. Aug. cone. 1. in psal. 113. Clem. Alex. l. 1. paeda. c. 6. Higher ep. 83. ad Oceanum. with the filth of uncleanness. After which he adroyneth: God sitteth in the shining soul, making it as it were his throne, S. Ambrose: No man is admitted to the gain of virtue, unless first washed from all the spots of sins, he be consecrated with the gift of heavenly grace. S. Gregory the Great often averreth, that the soul in Baptism attaineth heavenly cleanness, celestial purity, and that sins thereby are wholly canceled, and scoured forth. S. Augustine: We teach that Baptism giveth a plenary, or fullpardon from all manner of sins. And in another place, whatsoever passed sins, concupiscence hath caused in us, either by deeds, words or thoughts, are all abolished by sacred Baptism: one indulgence hath released all kind of debts. Whereupon he compareth Baptism to the red Sea, in which our sins like the Egyptians are demersa & extincta, drowned and extinguished: to whom I might join S. Clemens of Alexandria, S. Hierome, and sundry more. 8. Three cozening shifts are devised by our Adversaries to enfeeble the strength of these author●●yes and all the former Texts of holy Writ. The first is, that the imputation of sin is taken away by Baptism, although the spot and blemish be left behind, which they travail to prove out of S. Augustine, demanding how concupiscence Whitaker l. 8. adversus Duraeum. abbot in his defence cap. 2. Aug. l. de nuptijs & concup. c. 25. Rom. 8. v. 1. should be faulty in the child, when it is not in the Baptised parent? To this (quoth he) I answer, that concupiscence is not so forgiven in parents that it is no more, but that it is no more imputed to sin. So they expound S. Paul, there is no damnation to them that are in Christ jesus, that is, nothing imputed to damnation. So the rest. Wherein they flatly contradict the very words themselves and the whole drift and meaning, both of the Fathers, and of the Holy Ghost, who testify our sins not only not to be imputed, but to be cleansed, dissolved, taken away, blotted out, separated from us, cast into the bottom of the Sea: our souls made thereby light in our Lord, temples of God, more white than snow, more pure than the beams of the Sun. Which cannot be true, if they be in wardly darkened with the clouds of sin, if they be still deformed with the enormity of vice: neither can you without open violence to the Majesty of God's word avow that to remain not imputed which he plainly averreth to be cleansed, taken away, and blotted out. 9 Again, according to this Antichristian reply, the 2. joan. 3. v. 8. Ad Hebr. 9 v. 28. blood of our innocent lamb, ordained by God to dissolve the work of Satan, to exhaust the sins of many, that is, to empty and draw them out of the very bottom, hath not been able to lessen or diminish them; he that died to cleanse to himself a people acceptable, to beautify them with his grace, to adorn them with virtues, to make them fair Tit. 2. v. 14. and amiable in his sight, offered so mean an oblation, as his Father is fain to wink at the defects, to dissemble the weakness thereof, and in behalf of his eternal Son, to account them clean, who are indeed , to repute them fairly clothed with the garments of grace, who are miserably apparelled in the rags of sin, to love them as his friends, adopt them for his children, entitle them to his crown, who persevere in themselves his deadly enemies, deserve his hatred, deserve damnation, and to be disinherited for ever, from the right of his kingdom, which is the greatest blasphemy that ever was uttered against the passio of Christ. And no less an injury to the justice of God, who impureth not that unto us which he findeth in us, or otherwise deemeth of us than we are in ourselves. What? Is the Father contented for his son's sake either to be blind and not to see, or seeing not to judge, or judging not to account us as we are? He, whose eyes see all things, whose judgement (S. Paul witnesseth) is according to truth, and whose final sentence is agreeable to the desert of every one? 10. Howbeit lest any should stumble at S. Augustins saying I here objected, his meaning is clear, that concupiscence Ad Rom. 3. v. 2. is remitted in Baptism, not that it be not left behind to strive against, but that it is not imputed to sin, because whatsoever is faulty and sinful therein is clean extinguished, & made away: which Alexander Halensis also meaneth, urged by Field, that concupiscence in the baptised Alex. par. 4. q. 8. de Sa●r. Bap. memb. 8. art. 2. Peild in his 3. book c. 26. f. 133. transir reatu, manet actu, passeth away in respect of the guilt, and remaineth touching the act, to wit, the whole guiltiness of the fault is gone, and the only act of alluring, of enticing, of rebelling, abideth for our greater conflict combat, and crown of virtue. Mark how S. Augustine speaketh of this matter in his book against julian. In Christian Baptism perfect newness, perfect sanctity is attained from these our evils by which we were guilty, not from these, with Aug. l. 6. contra lul. c. 7. which we must fight, lest we become guilty. So as not to be imputed in the phrase of his speech, is utterly to be abolished in respect of all guilt or spot of sin. And it is a thing worthy to be observed against our Sectaryes, that not to Ezech. 18. v. 24. Tolet. in psal. 3. ser. 3. Orig. l. 4. in ep. ad Rom. Aug. tom. 9 l. de diligendo Deo c. 12. impute sin, is more than to cover it, more than to forgive, remit, or take it away: for a sin is truly forgiven when the guilt and eternal pain is wholly remitted; covered, when the soul besides is invested with grace, clothed with charity, clad with virtues, in which case it may stand liable to future punishment, it may not be honoured with such extra ordinary privilege, nor advanced to so high a degree of favour, as she had before herfall. But then sin is said not to be imputed, when the penitent returneth to perfect friendship, and recovereth all whatsoever he had, when no print of fault, no fyne of punishment, no loss of grace, no memory is left of former trespasses, when all the iniquities he hath committed shall not be remembered again, as Ezechiel prophesyeth. After which sort Cardinal Tolet out of Origen, and S Augustine notably expoundeth the words of the Psalmist, Blessed are they whose iniquit yes are forgiven, and whose sins be covered: blessed is the man to whom our Lord hath not imputed sin, the chiefest place Protestants allege to bolster their fancy of Gods pardoning of sin by not imputing it, such an idle fancy as the very time may seem idly spent in disproof thereof: for what is it you account not imputed to the regenerate, or other pardoned offendor? 11. In Original, as in every actual sin there be S. Tbom. 1. 2. q. 86. & 87. Vasq. ibid. disp. 206. c. 2. Valent. ibid. q. 16. & 17. three things; First there is macula culpae, the spot or blemish of the fault, because every sin defileth the soul with some base and ugly deformity; Secondly there is that which is termed by some reatus poenae, by others meritum seu condignit as poenae, that is, the condignity or deserving of punishment; for whosoever offendeth doth condignly deserve to be punished for his offence; The third is obligatio seu destinatio ad poenam, to wit, an actual destination & binding over to punishment, which is the ordinance and decree of God, appointing due chastisement to them that deserve it: Now which of these is not imputed in your remission of sins? Is the ugly spot remaining, & are you not deemed to be defiled by him who cannot err or be deceived in his doom? Or is not the deserving or lyablenes to punishment imputed to this inherent fault of your spotted soul? It cannot choose, they are inseparable, they necessarily accompany the one the other, and as it is impossible for the relation of fatherhood not to arise and follow him who beggetteth a child, or risibility the power of laughing, not to flow from the nature of man: so likewise impossible the condignity of punishment should not always attend on the faultiness of sin. It resteth then, that the actual destination and binding over to punishment is not imputed to the pardoned sinner; & that to pardon sin according to your new Divinity is nothing else, than not to punish it, which flatly destroyeth a main article of our faith, the forgiveness of sins, defeateth the merits of Christ's bountiful passion, and disannulleth the benefit of our redemption. For to exempt our persons from the pain of hesl, is not to redeem our Psal. 7●. v. 14. souls from their iniquity, of which King David; nor deliver us out of the power of darkness, of which the Apostle speaketh. The delinquent or malefactor who is freed from the Ad Colos. ●. v. 13. sentence of death pronounced against him is not thereby, either loosed of his chains, or bailed out of prison, no more are we assoiled of the bands of vice, or bailed out of the jail of sin, by immunity from the pain, or exemption from the horror of everlasting death. 12. Besides, as long as the nature of sin truly harboureth in the hearts of Protestants, & by infection adhereth and contaminateth their soul, it maketh it hateful & detestable to God, for his infinite purity cannot but abhone the defiled sinner, of whom King Solomon saith: Sap. 14. v. 9 Psal. 44. v. 8. To God the impious and his impiety are odious alike. And the Psalmist, Thou hast loved justice, and hast hated iniquity, but whatsoever he hateth he ordaineth to punishment, therefore every Protestant who is inherently polluted with the deformity of vice, how beautiful soever he may seem without, by the just censure of the Highest, is bound over to the pain which is due unto him: for as the love of God is nothing else then velle bonum, to procure good to whatsoever he loveth, so his hatred is velle malum to wreak evil to that which he hateth, and because he cannot will the evil of fault, the evil of punishment must he needs inflict on every vicious and hateful transgressor. 13. In fine this binding over to punishment which you dream not imputed, may be two ways understood. First it may be taken for the eternal will of the first and supreme cause ordaining just punishment to such as deserve it. Secondly for his exterior law promulgated unto us, either absolutely, or conditionally, declaring the same: in the former acception, it is the will of God unchangeable, immutable, and cannot be altered: in the later it is a sign or declaration unto us of his inward will, which if it be absolute, it shallbe infallibly executed according to his word, if conditional or comminatory only, it may be altered or suspended supposing a change and alteration on our part, yet being good, of God, and for our repentance proclaimed, it cannot possible be the salt not imputed unto us. 14. Their second quirk or guileful deceit, that guiltiness is removed from the person, not from the sin in the person, or from us, not the sin in us, is a palpable contradiction, because if guiltiness still cleave to the sin, and the sin abide Perkins in his refor. Cath p. 56. Abbot in his defence cap. 2. Bell in his down-fall. in us, we must of necessity remain subject and obnoxious to that guilty sin. Or if the guilt of Original sin be removed from the person, it is also removed from the sin in the person. For inquire of S. Augustine, that Miracle of Wit, inquire of him, how sins abode in sinners, he will answer, no otherwise then by their guilt: then demand what it is to be free from sin, he will tell you, this it is not to have sin, not to be guilty of sin. So that sin & guilt are Aug. l. 1. de nupt. & concup. c. 26. according to him two inseparable things: leave sin in the regenerate, and the guilt thereof remaineth, extinguish the guilt, and the sin is abolished. 15. Notwithstanding M. Robert Abbot taketh upon him the defence of the former brainsick and fanatical Abbot. in the place above cited f. 17▪ speech, that guiltiness is removed from the person, not from the sin in the person, & thus interpreteth the meaning thereof: That sin is pardoned to the man regenerate, and therefore cannot make him guilty; but yet in itself and in it own nature it continueth such, as that setting aside the pardon, it were sufficient still to make him guilty and to condemn him. A fit gloss for such a deformed Text, which runneth into more contrarietyes than the contrariety itself he seeketh to reconcile. For will you consider the regenerate pardoned of their sins, and set aside their pardon? Will you make them not guilty of sin, as you say, by one, and guilty by the other, at one and the self same time? Is it possible your tongue should discourse of men endued with faith, and abstract from faith? Speak of souls adorned with grace, and bereft of grace, with one and the self same breath? Our question is whether the regenerate, supposing they be pardoned by the laver of Baptism, be endued with faith and replenished with grace through the merits of Christ, have notwithstanding their former sins truly abiding in them or no? Your answer is, That sin in itself, and in it own nature continueth such, that setting aside the pardon, it were sufficient still to make him guilty. Is not this to fly from the question, to destroy the supposal, to forsake the help and defence of your clients? For example, I convince a Sectary of gross ignorance, open repugnance, and contradiction in his writings, if some Attorney after excuse him thus, that set aside his ignorance, set aside his maleparte and flat contradictions, no such foolish or repugnant saying hath been diuulged by him; should not he deserve a good fee at his hands? The same do you deserve, who speaking of the regenerate pardoned of their sins, do prove them sinful, setting aside their pardon. Howbeit these words that follow, may challenge the fire rather than a fee. The pardon acquiteth Abbot in the place above cited. the man, but yet it cannot alter the nature of the sin; it setteth a bar against the effect, but take away the bar, and the cause is as strong as it was before. So he. As ill as Proclus, worse than the Messalians. Proclus held that sins by Baptism, were not cleansed, but covered: the Messalians taught they Abbot ibidem. were shaved, clipped, and pared of. M. Abbot avoucheth them not pared, but barred, kerbed & hindered, only like a violent stream whose current is stopped, not water dimished. Proclus added, take away the cover and the sins appear: M. Abbot affirmeth, take away the bar, and the cause is as strong as it was before. Wherefore if they for that blasphemous doctrine were justly censured amongst the rank of Heretics; shall not he receive the same doom, who is returned guilty of the same, if not more deeper heeresy? Bear with me, M. Abbot; I writ not this to touch your person, whom for your good parts I honour & love, but only to refel these errors, which zeal of truth and desire Abbot. c. 2. sect. 1. fol. 171. of your safety moveth me to hate. And so with your good leave, who are also willing that truth should prevail, I go on: The pardon (say you) acquitteth the man, but it cannot alter the nature of the sin. No? doth it not alter the nature of sin, when it taketh it away, blotteth it out, and extinguisheth it quite as I have showed above? Doth it cancel in man the guilt of sin, and not alter in him the nature of it? For we speak not here of the destruction or alteration of sin severed and abstracted from the subject in which it inhereth, because in that sort sin is not altered, neither in this nor after this life not altered, as I may say in the Saints of heaven, the murder and adultery K. David committed, the usury of S. Matthew, the theft and other faults S. Augustine bewaileth in his books of Confessions are truly thefts, usuries, murders and adulteryes, if we conceive them apart in the nature of sins: yet when God of his mercy pardoned and forgave them, he did not only alter the nature, but expelled the bane of the for named offences. 16. Again how overthwartly do you write, the pardon acquiteth the man and setteth a bar against the effect: for Abbot in his defence. cap. 2. sect. 1. if it set only a bar, it acquiteth him not, if it acquit him the bar is needles, to no purpose at all. And who did ever hear sins banished from the soul, taught to be stopped or barred from reigning therein? The Physician who hindereth or abateth the furious increase of his patient's disease, cannot be avouched to free him from it: or if he free him, if he acquit him, they wrong his art, and abuse his patiented, who should contend that a stop only is laid, a bar applied against his sickness, which once removed the rage thereof willbe as great as ever. The like wrong do you to our heavenly Physician, the like injury Abbot in his defence c. 2. and abuse to us his patients, when not without contradicting yourself, you peremptorily utter, that he hath set but a bar against the diseases of our soul, acquitted by Field. in his 3. book of the Church c. ●6. Abbot in his defence ●. c. 2. pag. 176. Perkins in his Refor. Catho. p, 37. his pardon, or rather cured by the salve of his heavenly grace. 17. The last evasion our Reformers use to avoid the unanswerable proofs above alleged, is, That Original sin by Baptisine looseth his dominion, looseth his command, is abated, and the strength thereof broken, because it rageth, it prevaileth not as it did, having received a deadly wound, and being resisted & condemned by us. Fair words: but let me scan the sense and meaning of them; let me know whether this sin bereft of his reign and dominion, abated by this mortal wound, doth lose thereby, either the whole or any part of the deformity, with which it blemisheth your souls; not the whole, for then the whole fault were canceled as the Scriptures and Fathers define against you; not any part, for it is indivisible, it cannot be severed into parts, or if it could, why should one part be utterly extinguished, and not the other? God is magnificent and liberal in his gifts, he never bestoweth upon us any mangled or broken favours. The author of the book of true & feigned penance, attributed to S. Austin saith: It is the crime of infidelity Author de falsa & vera poens. apud Ang. c. 6. to expect from God half or imperfect salvation. How then can he be so imperfect as brokenly, & by piecemeal to pardon one & the same default partly in this, & partly in the life to come. S. Thomas our Angelical Doctor teacheth it impossible in them that are pestered with many grievous offences to have any one forgiven without the rest. And can one part of a deadly crime which hath no parts, S. Thom. 3. par. q. 86. art. 3. be washed away according to your new Theology, the other remaining? But if neither the whole, nor any part of the foul impurity be abolished, than I may draw to an end, and leave my Adversaries branded with this note of reproach, that they have been dipped (as they say) in the water, and bathed in the blood of the Son of God, yet no stain of uncleanness, no wart of deformity, no wrinkle of sin, hath that most sovereign and celestial laver taken from their souls: an infinite price hath been offered, and no true redemption procured, no true salvation or perfect deliverance from the bondage of Satan. And therefore as S. Augustine upon a quite contrary occasion scornfully pursued the ancient Pelagians, so Aug. l. 3. contra. Ill. c. 3. I may now prosecute them with these his words: Trudg ●n, trudge on, and of your followers, say as you are wont: In the Sacrament of our Saviour they are baptised, but not saved, ransomed but not delivered, washed but not purified, exorcised and breathed on, but not enfranchised from the power of the Devil. Say also, that blood is shed for them in remission of sins, but they are cleansed with the remission of no sin: these be strange things which you teach, new things which you teach, false things which you teach: we wonder at the strange: beware of the new, reprove the false. If he thus canvased them for denying the Whitaker l. 8. adversus Duraeum and in his answer to 8. reason of M. Campain f. 22●. in English. In his marginal ●ots added out of his defence purgation of infant's souls, who acknowledged in them nothing to be purged; how would he have rattled you, who acknowledge them defiled, & yet not purified from their ordure? You say, I confess, their persons are accepted through the mercy of God, their faults are not imputed, they are outwardly covered with the veil of grace, but within, within lurketh the venom which infecteth the whole man, within in themselves, in the secret bowels of their soul, they are as deeply tainted, poisoned, and corrupted, as when they were first borne the children of wrath, the sons of darkness, and of utter perdition. 18. O Devilish facriledge! O hateful barbarism, which Whitaker himself would seem to abhor, for being charged therewith, first by M. Campian, after by Duraeus, he answereth: That channel of sin doth remain not within them that have attained true righteousness, as you slander us to teach, but by the power of the Holy Ghost it is daily purged out. You see, he would fain wash his hands, and plead not guilty of this hideous blasphemy: but examine him upon the former interrogatoryes, and you shall find him as innocent as Pilate was from the blood of Christ. Ask him or any of his followers what is purged by renovation from the souls of the righteous? Is the whole stain of Original infection cleansed forth, and do the scars, the infirmities only abide? We desire no more; you recant your heresy, and join hands with us. Or is any part of the contagion (although it be essentially a privation, and consist not of parts) scoured out by infusion of grace? Not so: for this liquor is so precious, as it cannot endure the spot of mortal crime; the bed of our souls is too narrow to lodge any part of the one with the presence of the other; And the Holy Ghost too full of purity, might, and goodness to create a work so imperfect, a monster so deformed, as I have partly already, and shall more fully demonstrate in the next Controversy which followeth. This is more largely proved in the next controversy of inherent justice. Notwithstanding let us grant that some part is purged out: hereof it must needs ensue, that, that which by parts is taken away, may at length be wholly destroyed: for every finite thing by subtraction of finite parts must of necessity be exhausted in the end. Therefore if we be often renewed by the power of the Holy Ghost, we may in this life, at least in long process of time, and daily increase of virtue, be perfectly cleansed from all spotes of sin. Which Whitaker nevertheless, and all his complices Whitak. ubi supra▪ Feild & Abbot's loc. citais. account impossible, obstinately persisting, that as long as we dwell in this world, sin must needs dwell in us, and such of it own nature is mortal and damnable: for venial they deny. What gloss then, what exposition can they make of the words before cited? But that the chamnell of sin is said to be purged out, because it is resisted, kept in, and restrained from breaking forth into works of iniquity wrought with full consent (for iniquity still worketh as themselves confess;) not much unlike the wickedness of him, who by sleep is hindered from voluntary mischief; or rather like a hidden imposthume or poisoned canker, which cannot be cured, but is stopped by Physic from further infection. And this is the abomination of which we condemn them, an abomination not fit to be proposed to Christian ears, or further refuted (if necessity did not press us) with pens of Christians. THE SECOND CHAPTER. IN WHICH Concupiscence is more particularly proved to be no sin: Other objections to the contrary answered, against Doctor Whitaker, Doctor Feild, and Master Abbots. MARVEL not (Courteous Reader) that after so large a discourse and full confutation premised, I should notwithstanding Original sin in habiting as protestāns hold in the regenerate is the only ground of many other their impious paradoxy. more exactly refel this dangerous paradox of our homebred fin irremediably lurking in the bowels of nature. The reason is, because I find it the general head-spring, or poisoned source from whence sundry puddles of other venomous errors are drawn. For from hence our Protestants suck that deadly ba●●, that all the actions of man, even his devoutest prayers, best works and desires are stained with the aspersion of mortal crime, because they pass through the stinking channel of human corruption. Hence they deny the merit of our good deeds wrought by grace, because there is no good●es in us pleasing to God, from which they should proceed: hence their impossibility of fullfilling Gods Commandments, for that every action of the just is of it own nature a transgression of his law: hence no inherent, but a vain imputative righteousness, for each one in all his faculties pestered with this capital vice, no inward justice, no inherent grace, but a mere outward imputation belongeth unto him: hence their justification by faith alone, and apprehension of Christ's promises applied unto them, and not through the dignity of their works enhanced by Christ; hence no difference between the works of the misbeleiving Infidel & Bell in his down-fall p. 49. Abbot in his defence etc. cap. ●. p. 176. faithful Christian, but that they both damnably offend in whatsoever they do; only the misdeeds of the faithful are not imputed unto them, the faults of the Infidels are; hence no freedom of will to perform any moral good, no liberty in man to cooperate with God when he first moveth, awaketh, and calleth him out of the state of sin; hence, I say, from this Cancer of concupiscence, as from the sink of mischief (in our Sectaryes conceit) creepeth the infection of all the fornamed heresies: which pernicious conceit that they may more plausibly maintain, they distinguish (following the doctrine of our Divines) concupiscence into two sorts, actual & habitual: habitual is the habit, the inward corrupt quality or powers of the inferior portion to exorbitant motions▪ actual in the immediate act, the untoward motion or affection itself, both which they account, not only to undergo the name, but to partake the essence and nature of sin; in so much as they hold the unuoluntary motions of concupiscence, although they prevent the use of reason, although they be resisted and suppressed, yet to be truly sinful in themselves, and transgressions of the law▪ Thus they. 2. We contrary wise teach, that actual concupiscence, much less habitual is no sin at all, unless the allowance and approbation of our will concur thereunto, which S. james avoucheth in his Catholic Epistle: Every one is tempted of his own concupiscence, abstracted and alured; afterward concupiscence when it hath conceived, bringeth forth sin. jac. 1. v. 14. 15. Lo here the act of concupiscence, first tempting to sin before it be formally sin, therefore of itself it is no sin, neither are the sudden motions and suggestions thereof culpable, except we some way yield unto them, which our thrice learned and ever worthy admired S. Augustine of set purpose inculcateth in diverse places in his Aug. l. 5. cont. jul. c. 5. fift book against julian, and citing that very text of S. james, he saith: Truly in these words the brood is distinguished from that which breedeth or bringeth forth: for concupiscence is that which breedeth, the brood is sin, but concupiscence begetteth not, unless is conceive; it conceiveth not, unless it induce, that is, gaineth the assent of the willer to perpetual evil. When therefore it is striven against, this cometh to pass, that it may not conceive Augu. de civet. Dei l. 1. c. 25. Idem ep. 200. ad Asel. I●em l 2. de Gen cont. Ma●i. c. 4. Cyril. l. 4. c. 5●. Chrys. ho. 13. in ep. ad Rom. Basil. l. de virg. & l. const. Monast. c. 2. Ambr. l. de Sacram. regen. Hier. ep. ad Ocea. or travel with sin. In his book of the City of God: That rebellion of concupiscence which dwelleth in our dying members etc. how much less is it without fault in the body of him that consenteth not, if it be without fault in the body of him that sleepeth. In his epistles: If we consent not, to those disordered motions, we need not say to our Father which is in heaven, forgive us our trespasses. In his second book of Genesis against the Manichees: Sometime reason doth stoutly resist and bridle concupiscence even stirred up, which when it is performed we fall not into sin, but with some wrestling are crowned. With S. Augustine accord S. Cyrill, S. Chrysostome, S. Basil, S. Ambrose, S. Hierome, and all the ornaments, both of the Greek and Latin Church, as Caluin the Proto-sectary of this our unfortunate age fully witnesseth, writing of Concupiscence in these words: Neither is it needful to labour much in searching what old writers have thought herein, for as much as only Augustine may be sufficient for it, who hath faithfully and with great diligence gathered all their judgements: therefore let the Readers gather out of him such certainty, as they shall desire to learn of the opinion of antiquity. And then immediately setting down what S. Augustine taught of this matter, and wherein he dissented from him: There may seem (saith he) to be this difference between him and us, that he when he granteth that the faithful so long as they dwell in a mortal body, are so holden bound with lusts Calu. l. 3. instit. c. 3. §. 10. that they cannot but lust, yet dareth not call that disease sin: but being content to express it by the name of weakness, he teacheth that then only it becometh sin, when either work or consent is added to corruption or apprehension, that is, when will yieldeth to the first desire: but we account the very same for sin, that man is tickled with any desire at all against the law of God. I need no more. The opinion and judgement of all antiquity touching concupiscence by Caluins' confession, is to be taken out of Augustine. Augustine avoucheth it no sin without the consent of the will, as himself also confesseth: Augustine therefore and all antiquity agree with us in this point against himself and his confederates, by Caluins own confession. 3. But I will not only bear down my adversary's by Caluins testimony, and authority of Ancient Fathers, Concupiscence without consent proved by reason to be no sin. I will wage also reasons with them. I ask, what sin the instigation of concupiscence is, if it unwillingly invade us, or be checked and restrained by us? Original or Actual? Not Original, because that equally infecteth all, this is more violent, more exorbitant in some than others according to the various complexion & disposition of the people: that is of one essence and nature in every sinner, this of diverse, one of wrath, another of lust, the third of revenge etc. that neither is, nor can be any act, but a defect or privation only, this is a personal act in him that coveteth, therefore it is not Original sin distilled from another. Nor Actual: Aug. l. 3▪ de lib. arb. c. 18. for we cannot sinne actually against our will. No man, as S. Augustine teacheth, is said to sin in that which he cannot avoid. Therefore the unuoluntary motions which maugre our will often assault us cannot be truly sins. Our opponents reply, it is sufficient they were once voluntary in their origen, that is, in Adam. But it is false, that Adam ever voluntarily consented to the personal motions of concupiscence which arise in us, neither was our will comprehended in him as head of his posterity in any other thing, then in keeping or casting of the armour of original justice from himself and us therein; only his will was our assent, his perseverance our crown, his revolt our fall, his transgression our sin: in other acts or desires of ours which are not of their own nature faulty, though free, his voluntary disobedience cannot make them faulty. And although I should grant that they willingly proceed from him as the voluntary cause of all our evils; yet that is not enough to make us now guilty of the outrage committed, to say we once sinned in the cause whereon it depended: for you may be faulty in the cause, and yet incur no sin, when the effect falleth out. For example, the Master commandeth his servant, or soliciteth his friend to murder his enemy, without doubt he grievously offendeth when he giveth that charge, or useth such wicked persuasions, yet if after he heartily repent before it be achieved, and do his uttermost to recall and hinder the effect, although the Les●●●●. l. 2. de iure & just. c. 13. ●ub. 3. Molits. de Restit. tract. 2. disp. 73●. censure of excommunication and irregularity sometime may, yet the guilt of sin never can be incurred, when the slaughter is committed contrary to his mind, the reason is, because he having recovered the grace and favour of God by his sorrow and repentance cannot be deprived of it against his will. If this be true in the effects once caused by our own counsel or advice, how true is it in the motions caused in us by the consent of another? And if actual concupiscence may be without sin, much more habitual, which is nothing so ill as that: for the evil habits of mortal and deadly sin may comply with grace, the evil acts can never: no man is punished by any either spiritual or temporal Laws for his evil habit, or bad inclination to rob, kill, blaspheme etc. for his actual robbing or killing he is. 4. Many morally good, as Socrates the Philosopher, and truly virtuous also, may be prone to wickedness, and deserve the more praise by overcoming of it, but no actual wickedness can purchase any praise, or continuing with us minister occasion of greater victory. Therefore Naughty habits or inclinations are not punished by any law but only evil acts. if the act of concupiscence may be acquitted from fault, à fortiori the habit, which doth only facilitate and incline to the act. Moreover habitual concupiscence groweth from the root of Nature, it is, as M. Abbot testifieth, the remainder of Original corruption. But I have already demonstrated, that the whole culpable infection of Nature is clean extinguished by regeneration, therefore the proneness to evil, which remaineth is not properly sin. For man by Baptism is justified from sin, buried with Christ Abbot in his defence cap. 2. into death of sin. He is borne again in him of water and the Holy Ghost. He doth cast off the old man and put on the new. He hath the stamp of Adam, the body of sin destroyed, and the character of Christ, the spirit of God imprinted in his hart. He Ad Rom. 6. v. 4. joan. 3. v. 5. Ad colos. 3. v. 9 Ad Ephes. 4. v. 22. 24. ad 1. Cor. 1●. v. 49. hath his earthly image defaced, and a heavenly restored, conformable to that of S. Paul: As we have borne the image of the earthly, let us bear also the image of the heavenly. But what is the old man? What is the stamp, image, or likeness of Adam, but the ugly shape and deformity of sin, that then is wholly defaced and blotted out quite by our incorporation with Christ? 5. On the contrary side many things are objected by Whitaker and M. Abbot against this doctrine: they urge that some leave of sin stick to the regenerate, because Whitak. l. 8. aduer. Duraeum. Abbot. c. 2. p. 172 & 233. 234. 235 etc. Augu. d● pec. merit. & remis. lib. 2. 2. Cor. 7. v. 1. Psal. 50. after Baptism they are still counseled to purify their souls, more and more to wrestle with the remnants of the flesh, to mortify their members which are upon the earth, to renew the inward man from day to day, whereupon S. Augustine argueth: He that is renewed from day to day, is not yet all renewed; and in how much he is not renewed, in so much he dwelleth in oldness still. And in another place, Who is there in this life so clean, as that he is not more and more to be cleansed and made clean? For this cause S. Paul exhorteth the faithful: Let us cleanse ourselves from all filthiness of the flesh. King David after his sin was pardoned, prayed notwithstanding: Create in me a clean hart, renew in me a right spirit, wash me, and I shallbe whiter than the snow. Which prayerthe regenerate make all the days of their life, therefore they are never throughly purged here upon earth. So they. 6. I answer, the just are exhorted to cleanse and sweep their souls in manner aforesaid. First from the dust of venial sins, which daily soileth and cleaveth unto them even after they be by Baptism engrafted into Christ. Secondly they are counselled to rid themselves also as much as they can from the untoward motions & crooked inclinations of concupiscence, checking and restraining them so with the curb of mortification, as they seldom or never hinder or disturb the race of virtue. This is not to take out the stains of sin, but to cure the wounds, repair the faintness, heal the infirmities which sin hath left behind; is it to refresh the weakness Leo ser. 1. & 2. de ieiunio decimi mensis. of nature, whilst that which decayed, saith S. Leo, in our first Adam, is restored in our second. Which is not done I grant by the saver of regeneration, but by the continual victory and conquest of ourselves, by rooting out the weeds of all immoderate desires, as S. Augustine most notably Augu. l. 14. de Trinit. c. 17. discourseth, expounding both himself, and all the former Texts of our Adversaries: This renovation is not made in one and the same moment of conversion, as that renovation is made in one moment by remission of all sins in Baptism: For not one (sin) how little, or how great soever, abideth, which is not remitted. But as it is one thing to want fevers, another to recover of the infirmity which is caused by fevers: and as it is one thing to draw the festered weapon out of the body, another with second curing to heal the wound inflicted thereby: So the first remedy is to remove the cause of Linguor, which is made by the full pardon of all sins; ●. Basil. in cap. 1. Isa. the second is to cure the feebleness itself which is done by little and little, going forward in the renovation of this image of God etc. Of which thing the Apostle most plainly spoke saying: Although our mā●hich is without be corrupt, yet that which is within is renewed from day to day. To which purpose S. Basil writeth: The washing of Baptism sufficeth not to bring a man to the whiteness of snow, but there needeth also great labour and diligence etc. and as to make a perfect and abiding colour often dipping and much pain is required; even so in the soul corrupted with the ●ilth of sin. Which Methodius related by Epiphanius, and Abbot loc. citat. pag. 137. 138. Epiphanius, S. Hilary, with the rest of the Fathers and Schoolmen (objected against us by M. Abbot, Feild, and Whitaker) only mean, when they affirm, the carrion of sin to remain, & not to be quite taken away, but holden in, and quieted by Baptism, when they usurp this saying, regnum amittit in terris, perit in caelo: Sin looseth his kingdom on earth, it perisheth and is destroyed in heaven. Thus I say they sometimes speak in regard of the remainder of sundry defects, wounds, and infirmities, as S. Augustine calleth them; in regard of the evil habits, customs and rebellious passions, which coming from sin carry 1. Cor. 15. v. 53. the name thereof, and are not wholly extirpated by grace, neither can they all be, until this corruptible (body) do on incorruption, and this mortal be clad with immortality. 7. Our Adversaries again oppose, that the maladies of Nature, the obliquity of the will, and pravity Abbot ibidem pag. 9 3. of concupiscence we mention, is not only languishing & defective, but truly and properly sinful, not in name alone, but also in deed: which they labour to prove two Feild in his ●. book c. 26. Aug. l. 5. contra jul. several ways, by reason and by authority. First by reason, because concupiscence is a declining from perfect subjection to our Creator, there is in it disobedience from the dominion of the mind, as Field presseth out of S. Augustine: It is a transgression from the rule of reason: a defection, saith Abobt, from rightetousnes, a swerving from the law of God; but whatsoever swerveth or declineth from the prescript of his law, is sin. Therefore concupiscence is not only a languor, wound or faintness, but the true sin of Nature. Our answer is ready. It is a sin either materially or formally: formally, if it be a free and voluntary transgression, materially if it want deliberation or consent of will, as in fools, children, and mad men it doth. But as in them the actual lusts or desires of concupiscence are material disorders or swervings from the will of the highest, but not properly sins; so neither in the regenerate, if, as S. Augustine often avoweth, they yield not unto them. For which cause we deny, that whatsoever declineth from the law of God is sin; every unjust law, every heretical interpretation, every book which Protestants set forth in defence of their errors is a declining and swerving from his law; and albeit they damnably sin in disgorging such poison, yet the books themselves, are not properly sins, but so far forth sin is committed, as they are any way diuulged, embraced or allowed: no more are the sinful motions of concupiscence, unless by voluntary consent they be yielded unto, especially such as are seated in the flesh, which is not capable of sin. 8. Secondly they press the authority of the Apostle and testimony of the Fathers, as that S. Paul termeth Rom. 6. v. ●. ad Rom. 7. v. 24. concupiscence, sin, the body of sin, the body of death. S. Augustine, iniquity, vice, a great evil. Methodius, death, and destruction itself. S. Ambrose, the defilement of nature, the seed, root, or seminary of sin. S. Cyprian, a domestical evil. Origen, sin which is the cause of death. I answer it is named sin, death, destruction etc. for many reasons, which S. Augustine himself assigneth. First for that it is the effect Aug la. de ●uptijs & concup. c. 23. of sin, as our speech is called our tongue or hand writing: our hand, because our tongue or hand frameth it. The second for which it is so entitled, he noteth to be, because it inclineth, provoketh, and if it overcome, is the cause of sin, death, defilement etc. So cold is said to be sluggish and heavy, for that it maketh men heavy, & wine merry, by reason it stirreth up to mirth. And so concupiscence for as much as it continually suggesteth, allureth, & often induceth to all kind of wickedness. S. Cyprian besides the S. Cypr. de ratio. circumcis. S. Bernard. de sex tribul. precedent names, calleth it a raging beast of stinking breath: S. Bernard, A contagion, a pestilent poison, a manifold pestilence, the cherishment of all naughtiness, a furnace strongly burning with the affections of ambition, avarice, envy, wilfulness, lewdness, and all vices. 9 Thirdly, it is termed a great evil, because it is indeed an untoward and evil propension, a hindrance from good, a want of due subjection in the inferior powers, therefore truly called a sickness or evil quality, though not a sin: for hearken what the same S. Augustine writeth to julian the Pelagian: Thou think est that if concupiscence Aug. l. 6. cont. jul. c. 5. prope finem. Rom. 7. v. 15. & 19 were evil, the baptised should want it: thou art much deceived, for he wanteth all evil. In this sort S. Paul calleth it, the evil which he hateth, and the evil which I will not that I do. Fourthly it doth bear the name of sin, because it was the material part of sin, or that which the formal guilt of our capital infection materially included: after which manner it may be improperly said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, iniquity, the name for which john Caluin and his Ghospellers so eagerly strive; yet if you take the word iniquity in August. tract. 41. in joan. his proper signification, it is wholly canceled in S. Augustine's judgement, saying: because all iniquity is blotted out, hath no infirmity remained? 10. Lastly it doth sometime truly undergo that name, because in the irregenerate, the aversion from God, Aug. l. 5. contra jul. c. 3. which is the form and essence of Original sin is annexed unto it. This is the meaning of S. Augustine, when in his fift book against julian, he first calleth it sin, than the cause also and punishment of sin: for so it is properly sin, not in itself alone, but as it is combined with the aforesaid aversion to make one complete and vicious habit. So there is in it disobedience against the dominion of the mind, because it is in them unbridled and untamed Whitak. l. 8. adverse. Duraeum. fol. 576. lust; so it is that sinful concupiscence; against which the good spirit (according to S. Augustine) doth strive and covet. Howbeit by these words Whitaker taketh occasion to cavil, that he speaketh of concupiscence in the regenerate, because in them only is the good spirit which warreth against it. But he is much deceived; for S. Augustine meaneth not by the good spirit, the spirit of righteousness, but the natural propension to good, the right Synderesis or light of God's countenance, which he hath stamped in the hearts of the wicked: this often fighteth and biddeth war to that concupiscence which is true sin by reason of the formal guilt conjoined unto it, notwithstanding if that formal guilt be once forgiven, the material part, that is concupiscence of itself inhabiting in us, against which we wrestle, is no more sin, than a dead carcase bereft of life, is a true and proper man. 11. One scruple yet may trouble my Reader, why Vlpid tit. de edilitio edict. lege prima. Tul. ep. Papirio Paeto. ep. ●. in fine. S. Augustine should call this concupiscence, vicious or a vice: for hereon we may undoubtedly argue that it is likewise sinful or a sin. I answer that the word Vitium, vice, if we sift the native signification and property thereof, may be taken for any thing that is diseased or defective, either in nature or art, as Vlpianus in the civil law useth the word, and Pliny styleth the falling sickness by the name of Vice: Tully likewise giveth the name of vice to whatsoever is broken, or out of reparation in the root or walls of a house. Thus S. Augustine taketh the word vice for that which is maimed and diseased, and not for that which is sinful when he speaketh of the wounds of sin abiding in the regenerate, wherein I appeal to no other sentence then his own, which I here insert, as a seal and obligation of his belief concerning this matter: jam Aug. l. 2. contra jul. prope init. ne discernis, iam ne perspicis etc. Dost thou now discern, dost thou now perceane, dost thou now behold the remission of all sins to be made in Baptism, and as it were the civil or domestical war of inward vices to remain with the baptised? For they are not such vices which are now to be called sins, if concupiscence draw not the spirit to unlawful works, & conceive and bring forth sin. By which words I may resolve and end this main controversy, that the repugnance between the flesh & the spirit, the untowardness to good, the forwardness to evil, & other defects of nature are vices indeed, but no sin in the faithful. I may note also by the way the extravagant examples, which Protestants bring of a woman in travail of a woman child, of one Viper engendering another, to prove thereby, that concupiscence a sin, may conceive and bring forth sin. For that we willingly confess, we grant that voluntary concupiscence which is a sin, Abbot c. 2 sect. 6. fol. 211. may cause and beget another sin: But we say, that the sudden motions of concupiscence which invade our mind against our will, and that concupiscence of it own nature is not sinful, unless by winning our consent it conceive and consummate sin, as S. james and S. Augustine here expressly avow. Yet who was ever so mad, as to teach a woman not to be a womam, unless she conceive, or a viper no viper, except it breed and engender vipers? Their examples therefore are impertinent, and all the oiections they make against us, either frivolous, or fully Willet. contr. 17. q. 1. p. 558. answered. 12. Nevertheless before I finish this question, some may expect I should more largely unfold what Original sin is, and how it staineth our souls against the Anabaptists, the Albigensians, and Zuinglian Protestants. Likewise how all the whole progeny of Adam is infected there with against the Caluivists, & Puritans of our time Calu. l. 4. instit. c. 16. §. 24. 25 Fulk. in c. 3. joan. sect. 2. & in cap. 7. 1. ad Cor. sect. 11. Whitak. controu. ●. q. 6 c. 3. who imagine the children of the faithful to be received of God into the inheritance of the covenant from their mother's womb, be regenerated by the Holy Ghost, and may be saved without Baptism. Upon which wicked ground M. Dod a silenced Minister, once Preacher at Banbury; resused to christian the Lady Pope's child until their meeting day, before which time the poor infant died, without damage or hurt to his soul, as that wretched fellow delivered. Against these and many such errors some, I say may look I should reason a little: but because they are only maintained by old condemned Heretics, or new Schismatical Precisians, and not generally embraced by the Synagogue of England, whose common heresies I here impugn, it shallbe sufficient to descry the rocks, and dangerous shallowes you ought to ●hu●, lest you suffer shipwreck sailing in this difficulty without the card of direction. First then beware of the Pelagians, who say we incur the corporal death and punishment, but not the guiltiness of our forefather's fault, unless byimitation we follow his transgressions. Whom S. Paul refuteth, teaching, That we all trespassed in Adam. Are by nature Rom 5. Ephis. 2. v 3. the children of wrath. Borne and conceived (as King David saith) in sin. On the other side take heed of Mathias Illyricus his drunken frenzy, who feigneth our birth-sin, not to be any relation or accident, but the defiled substance Psal. 50. Matth. Illiric. in. l. de essentia iustit. & iniustit. original. itself of man. Making thereby either God the author and abettour of sin, who createth, propagateth & preserveth our humane nature, or some other Creator of things than God with the Manichean Heretics. From whom wicked Caluin (whose steps our Sectaryes precisely follow) departeth not much, affirming, The whole nature of man is a certain seed of sin; whereby not the flesh or sensual parts alone, but the very soul is so corrupted, that it Calu. l. 2. c. 1. §. 9 needeth not only to he healed, but in a manner to put on a new nature. Detest and fly these dotages: and that of Origen, who dreamt our sin of nature to be the daily crimes Ibid. §. 9 oursoule committed before it was united to the body. Which dream he took from the Platonists, and it is condemned Concil. Brach. c. 6. in the first Bracharan Council, and by S. Leo, Epiphanius, and others. The dotage likewise of Tertullian, and Apollinaris, who (imagining that oursoules descended S. Leo ep. ad Turb. c. 10. Epipha. ep. ad joan. jerosol. S. Aug. l. de ●aeres. c. 86. S. Thom. 2. 2. q. 8●. artic. ●. Genes. 2. Vasq. in 1. 2. disp 232. c. 4. sup. q. 83. by propagation from nature, as the souls of plants and beasts) accordingly thought Original sin to be the natural contagion which one polluted soul deriveth from another. Which the whole School not only of Divines, but also of Philosophers constantly abhor, and truly teach, the soul of man to be immediately created by the hand of God, and at the same time infused to the body, as Moses intimated in the second of Genesis: Our Lord form man of the slime of the earth, and breathed into his face the breath of life; and man became a living soul. O thers more near than these, yet not conformable to truth, affirm, our radical crime to be a positive accident and vicious quality. But who I pray doth produce this accident? Not God, he cannot be the cause of fin, nor Adam, nor the Devil. nor any earthly creature, they have no power to effectuate any such positive and hereditary quality, or if they V●sq ib i● disp. c. 2. could, it being corporal as themselves grant, how can it infect the spiritual soul? Neither yet is Original sin the mere fault which Adam committed, imputed unto us, as Pighius, and Catharinus teach: for that maketh us by extrinsecall Rom. 5. Concil. Trident. sess. 5. denomination only, not truly and properly sinners, as S. Paul, and the Council of Trent define we are. 13. Nor is it the only binding over or desert of punishment, because these be sequels both which follow of Vasq. ibid. cap. 3. sin: for no man is justly designed, or obnoxious to punishment but he that hath deserved it, no man deserveth it, but he that hath trespassed & offended. Sin therefore goeth before the lyablenes or desert of punishment. What then shall we say? What is the native and homebred crime of which we speak? I answer as before, that it is the want and privation of Original justice, as it is voluntarily caused in us by the disloyalty and transgression we committed in our first father's revolt: whereupon we gather out of S. Anselme this pithy definition of it: It is the S. Ansel. l. de comep. virg c. 26. Dionys. l. de Eccles. Hierar. Concil. Trid. s●ss. 5. Can. 2. Aug. l. 1. de n●●pt. & concup. c. 28. nakedness or want of justice due to the children, caused by the disobedience of Adam. Which S. Dionysius meaneth when he termeth it, The state of dissimilitude with God. And the Council of Trent calling it the death of our souls, which is only caused by the defect and absence of grace the true life of them. If you ask with Pelagius how this death seizeth on the hearts of infants, by what chink it passeth into their soul? I answer with S. Augustin: What dost thou seek for a hidden ●hinke, whereas thou hast a wide & open gate? By one man, saith the Apostle, sin hath entered into the world. Behold a wide gate: Adam transgressed, and in him we all fell into the curse & malediction of sin: for he receiving from God the mantle of Original righteousness with this express pact and condition, that if he persevered loyal, we should all be clothed therewith, if he revolted, we should be disrobed of the same; hence it was, that in respect of this we were all united in him, all one and the same in him, as in the head of mankind or first origen, from whom not only our nature, but together with it the fruit of his obedience or fault of his treachery was to ensue: therefore he willingly sinning, we all offended, he disobeying we all violated the Commandment of God. After which manner, the Apostle, as S. Augustine witnesseth, declared the Aug. l. 3. de peccat. merit. c. 7. propagation of original infection, when he avouched, by one man sin hath entered into the world etc. in whom all have sinned. All, saith S. Augustine, sinned in him, because in that first planted nature which could engender all, adhuc omnes unus Aug. ibid. l. 3. cap. 7. ille homo fuerunt, all were as yet that one man. But if all the posterity of Adam were in him, and if all, as S. Paul testifieth, Ambr. in c. 15. Luc. Ansel. l. de concep. vir. gin. c. 27. Vasq. in 1. 2. disp. 131. ●. 2. sinned in him, in him also were the children of the faithful, in him they likewise sinned. To which purpose S. Ambrose writeth: Adam was, in him we are all; Adam perished, and in him have perished all. Which default of ours, S. Ans●lme, and a great Divine seemeth to describe by the example of a subject and his wife advanced to great preferment by the mere favour of their Pr●nce, and being after deprived of their dignity and brought into slavery for some treacherous conspiracy complotted against him, their children partake of the same misery, they are thrall to the subjection and servitude of their parents. The ancient Rabbins amongst the jews were want to express it, as Galatinus reporteth, by this pretty similitude: There Galat. de etc. fidei Cath. l. 6. c. 10. was a woman great with child cast into prison, who there in captivity fell in labour, and brought forth a Son, whom there she nursed, there she weaned, there she cherished, and there leaving it she died: a few days after the King passed by the gates of the prison, whom the Son of this woman seeing, began to call out, and expostulate with him in this manner: My Lord and Sovereign, lo here I have been borne, here I have been nursed, and I know not for whose offence I am here desained? To whom the King maketh answer, for the ●espasse of thy Mother: she was justly committed to this jail, where she was delivered of thee a prisoner borne, and a prisoner after bred by her. Some men are all born in the house of captivity, all conceived in the thraldom of sin. 14. But you may reply, that this example fits not my purpose, because faithful parents are redeemed Man● soul is created pure by God; his flesh not the subject of sin by what chinks then en treth Original infection. by Christ from that captivity of their birth-sin, therefore their children cannot be enthralled in that miserable bondage. Or to display the forces of this argument, & press it to the uttermost: two parts there be in man, his soul, and his body: his soul he immediately receiveth from God, no way stained, by the benefit of creation; his body or flesh which is derived from Adam, is not properly capable of any sin. By what conduits then, by what secret conveyances is that hateful bane transfused from him to his offspring so fare distant, and through the channels also of such as are regenerate, and pure themselves from original guilt? I answer, and must often repeat, that similitudes never consort in all points, but only in some one for which they are alleged. Secondly I say, that Christians baptised in respect of their own private persons, are cleansed and purified, yet the common nature which is conveyed unto others is still contaminated with vicious corruption that remaineth still captived in the jail of sin, from which all A particular and full answer to every part of the former demand. men descending must needs be borne in unhappy servitude. Lastly I answer more clearly, and in particular to every branch of the former argument: the soul I grant is created most pure by the hands of the highest, the flesh is not properly tainted with the guilt of sin, yet by the union of the soul and body, the child becometh the Son of Adam, a member of mankind, a branch of that vine which died in the stock, yea he becometh one of them, who in their root and origen trespassed, and Augu. ●. 1. retract▪ c. 13. infringed the law of the Almighty, and so is justly deprived of the ornament of Grace, and is borne in disfavour of him, when he by the will of another, as S. Augustine writeth, voluntarily offended before he was borne. Wherefore although the Parents be free from the stain of sinful contagion, yet making their children by generation the Sons of Adam, they necessarily inwrap them in the bonds of his captivity. 15. Notwithstanding if any wrangling Caluinist should further contend, and say that as infants draw poison from Adam, from whom they derive the succession of their pedigree, so they should suck the dew of grace from their baptised parents, because they more immediately issue, and spring from them: You may well deny his illation, and assign this difference, because the covenant of transfusing either sin, or righteousness, God made with Adam, and not with other parents, the will of all mankind was only included in him, and not in other progenitors; therefore as we partake not the dregs of any of their proper faults, so neither the dowryes of their heavenly grace. And yet how the guiltiness of Adam's Aug. l. 3. de peccat. merit. & remis. cap. 8. & 9 fall is distilled unto us, & how regenerated parents breed unregenerated children, S. Augustine maketh manifest by these similitudes: by the example of the circumcised jew, who begetteth infants uncircumcised; of the grain of wheat purged from chaff, and so sowed in the ground, yet growing up again with reed, chaff and ears: likewise of Christian parents who bring forth unchristned babes; of consecrated or anointed persons, who glory Aug. l 2. de peccat. merit. & remis. c. 27. not with the issue of consecrated children. Which a little before he doth thus corroborate with the strength of reason, because renovati parents etc. renewed parents do carnally engender, not of the first fruits of newness, but of the relics of oldness. They communicate unto their posterity not the personal blessings of new restored life, but the common Aug. l. de peccat. merit. & remis. c. 12. 1. ad Cor. 7. verse. 14. maledictions of old depraved nature, & so enthrall their of spring in the bondage of Adam, cannot endue them with the inheritance of Christ. In his next book handling that objection the Caluinists now, as the Pelagians then urged out of S. Paul: How the unbelieved party is sanctified by the faithful, and the children of their marriage are clean and holy? He solueth it in this manner; that the Christian is often the occasion of gaining the other unto God, procureth also the baptising of their children. And concludeth a little after, what other sanctification soever is meant by the Apostle, neither the incredulous Aug. loc. citato. can be saved, or purged from their sins without the sacrament of the Church, Nec paruuli de quibuslibet sanctis iustisque procreati etc. Nor children begotten of what soever holy & just parents are assoiled of the guilt of Original sin, unless they be baptised in Christ, for whom we ought to speak so much the more earnestly, by how much they are less able to speak for themelues. In fine what followeth of the contrary doctrine, but that all descendants from regenerate parents take from them their right to heaven: that to know my election, is sufficient to know that any of my carnal progenitors was a believing Christian in the days of Christ, or at any time since: that no children or children's children in any succeeding generation can be damned whose parent when they were borne was a faithful believer. These heresies and the like hateful to repeat, necessarily attend on the fornamed absurdity, which I leave as bones for Puritans to gnaw on, and will advance my pen to more profitable discourses. THE SEAVENTEENTH CONTROVERSY DEMONSTRATETH That our justice is inherent in us, and not imputed only: against Doctor Whitaker, Doctor Fulke, and Master Abbot. CHAP. I. MASTER Whitaker, M. Abbot, and the rest of their crew, who deny the perfect remission of sins in the beautiful flock of Christ's chosen sheep which come up from the lavatory of sacred Baptism Canti●. 6. v. 5. do much more disavow the inward justice, and splendour of their souls, which cannot reside with those abiding spots, therefore as they hold their christened children, & faithful believers only rid of their offences by the mere exemption from pain, or not imputation of fault: so they affirm them no otherwise justified & beloved of God, then by the sole imputation of Christ's favour or outward righteousness ascribed unto them. But we that have proved the true forgiveness and destruction of sin, do likewise maintain the internal renovation and justification of man, whereby he is not only outwardly accounted just, but inwardly endowed, beautified, and enriched with a heavenly gift, or supernatural quality, pleasing unto God, which we term with S. Paul, our spirit of adoption, Rom. 8. v. 15. idem. v. 23. joan. 3. v. 5. Coloss. c. 1. v. 12. & 13. Ephes. 5. v. 8. 1. Pet. 2 v. 9 the first fruits of the spirit, or our new birth, our inherent justice, because it doth inherently dwell, and inhabit in our souls. We teach moreover, that the purgation and remission of our sins, is formally nothing else, than the infusion of that celestial gift. For as this material Sun, with the same beams, expelleth darkness, and enlighteneth the regions of the air; so the true Sun of justice dissolveth the clouds of iniquity, and garnisheth our souls with the self same rays of grace, which the Apostle testifieth: Willing us to give thankes to God, and the ●ulg. l ●. de remis. pe●. c. 4. Concil. Trid. sess. 6. c. 3. Luc. 15. v. 24. Ephes. 2. v. 5. Gal. ●. v. 15. Aug. ep. 54. Colos. 3. v. 9 Basil. de spirit saint. Chrys. in Psal. 118. Aug. ep. 100LS. & de spir. & lit▪ c. 27. Father, who hath made us worthy unto the part of the lot of Saints in the light, who hath delivered us from the power of darkness, & hath translated us into the kingdom of the Son of his love. Again to the Ephesians: You were once darkness, but now light in our Lord. S. Peter: From darkness he hath called you into his m●rueilous light: Where he compareth the state of infidelity, or vicious life, to darkness; the state of justification, to light, because it expelleth the mists of sin, & adorneth with inward and inherent brightness the tabernacles of our souls, as S. Fulgentiu●, and the Council of Trent expound the former place to the Colossians. The same is confirmed by many other Texts, where we are said to receive life by the benefit of justification: My son was dead and is revived: When we were dead by sin, God quickened us together in Christ. In respect of which we are called: A new oreature, we are borne again by a spiritual generation, we spoil ourselves of the old man, & do on the new etc. Which newness of ours, S. Basil calleth: The participation of the holy Ghost. S. Chrysostome: Infused bountifulness. S. Augustine: The grace of the new Testament written in the tables of our hearts. S. john: The seed of God which remaineth in us. S. Paul: The excellent grace of God in you, the holy spirit of God in which you joan. 1. ep. c. 3. v. 9 2. Cor. 9 v. 14. Ephes. 4. v. 30. 2. Cor. 4. v. 7. Rom 15. v. 5. are signed; a treasure which we have in earthly vessels; Charity diffused into our hearts by the holy Ghost, which is given unto us. 2. A thing so clear, that our Adversaries have not the face to gainsay it: But confess an inward sanctification of the Holy Ghost, and alteration of man, yet together with this sanctification, there is still (quoth M. Abbot) a remainder of original corruption, by the touch and stain whereof the holiness and newness that is wrought in us is defiled. Likewise inherent righteousness, although it be the work of God, yet it is soiled in the puddles of our corruption. What say you? Is sanctification stained? Holiness defiled? The work of God soiled in the puddles of sin? All the fornamed sentences of holy Scripture define the contrary; they teach, That we cast off the old man, and put on the new; that we are translated from the power of darkness, to the kingdom of light; that we were once darkness, but now light in our Lord; once dead, but now alive to God. Likewise the Scripture often recordeth: That the Abbot in his defence c. 4. fol. 403. 430. puddles of sin are cleansed, destroyed, blotted out, remitted taken away, separated from us. How do they then abide? Orabiding not, how do they distain the brightness of succeeding grace? Can the banished darkness overcome the conquering and prevailing light? The oldness cast off, defile the newness brought in by Christ? The destroyed guilt Ezech. 30. v. 25. Rom 6. v. 6. Act. 3. v. 19 ● Luc. 7. v. 48. joan. 1. v 29. Psal. 102. v. 12. or death of sin, infect the beauty of restored life? Let S. Paul be judge, who speeking of some sanctified persons, who before had been fornicatours, drunkards, idolatours, affirmeth: These things some of you were, but you are awashed, you are sanctified, you are justified. 3. Now if these faithful Corinthians were not such as they had been before, if the spots of their fornication, drunkenness, idolatry, and all other sins were cleansed and washed away, by the gift of sanctification, or true justification created in them: how durst you give the check 1. Cor. 6. v. ●●. to so great an Apostle, and say their sanctification is tainted with the loath some touch of their abiding puddles? Solomon averreth: Wisdom will not enter into the malicious soul, nor dwell in a body subject to sin, much less will join league, and be corrupted with the filthiness of sin. Christ Sap. 1 v. 4. cannot accord with Belial, nor the Ark of our Lord with the Idol Dagon, no more can sanctifying grace stand together 2. Cor. 6. v. 15. with mortal sin: for what participation hath justice with iniquity? What society is there between light and darkness. Marry M. Abbot will contract a society between them, at least 1. Reg. 5. in some low degree, to which purpose he saith: Doth not Philosophy teach, that contraries are incompatible only in their 2. Cor. 6. v. 14. extremes? But hath he quite forgotten, or did he not rightly understand of what contraries that was meant? The Philosophers speak of some positive, not of privative contraries, Abbot in his defence c. 2. f. 171. whereof the one is the habit, the other the privation; of these no Logic or Philosophy ever taught they could reside together in the same subject in any remiss degree, as one cannot be both dead and alive, bereft of sight and enjoy it also, at the same instant; such contraries are infused grace and mortal sin, therefore they cannot comply in any measure the one with the other: for a deadly crime howsoever it be resisted, and kerbed of his reign (which is all you pretend to link it with grace) yet so long as it formally dwelleth & sojourneth in man, it must needs denominate and make him a sinner (for every form giveth the formal effect to the subject it informeth). If a sinner, a slave to sin, stark dead to God, wholly bereft of his favour, truly hated and abhorred of him, throughly unclean, and deservedly guilty of eternal damnation, therefore he cannot possibly at the same time by any spark of grace be alive to God, enjoy his favour, be accepted and beloved of him, be truly clean and Medina i● 1. 2. q. 113. art. 2. Caiet. ibid. Vasq. in 1. 2. disp. 10. 4. c. 4. & 51▪ worthy of his kingdom. The soul which by sin is the adulteress of the Devil, and thrall of Satan, cannot be also the spouse of Christ, and the adopted child of God, unless it be by such unequal shares, as that which is the Devils by true possession of inherent sin, you will account to be Gods by outward claim of imputation only, and make the Prince of darkness too strong an armed man, to be presently cast forth by the King of heaven. 4. The Fathers likewise so much abhor this diabolical Luc. 11. v. 21. Frenzy, that the Devil should have any part in us, who are renewed in Christ, or that the tainture of our contagion should stain the sanctification wrought by Chrys. ho. 40. in ●5. ●. ad Cor. S. Basil. in psal. 23. August. tract. 9 in ep. joan Hier. l. 3. cont. Pela Euseb. de corp. & sang. Dei. Niss. l. de perfec. homin. forma. Macar. l. de lib. arbit▪ Whitaker in his answer to Campians 8. reason. Fulk. in c. 4 ad Ephes. sect. 2. Abbot in ●is 4. c. sect. 10. Whita●. ubi supra. Aug. l. 6. 〈◊〉 jul. ●. ●. him, as they contrariwise teach, that our inward renovation ever expelleth the dregs of mortal, and sometyms also venial default (which I invincibly proved in the precedent Controversy) and maketh our souls (as S. Chrysostome saith) more pure than the beams of the Sun, so amiable to God, as he sitteth, according to S. Basil, in the shining soul, making it as it were his throne: for which cause S. Augustine calleth that internal sanctification, the beauty of our soul, S. Hierome: The purity of our soul, Eusebius: Hidden purity, Macarius: A certain hidden or mystical garment of heavenly beauty. But Protestants do answer, how beautiful soever that grace may seem, it only declareth, quoth Whitaker, the good will & clemency of God towards us; it is the effect, not the cause of our justification. This renovation (saith Fulke) is only begun in this life and not perfected. These beams (quoth M. Abbot) are too dim and dark to justify us in the sight of God, for that righteousness, that justifying grace, they place, with Whitaker, in the free mercy and favour of God, who reconciled us to himself in Christ, that, according to them, is in God only, and not in us, unless it be by mere imputation: but I will manifestly prove first, that our inward renovation is perfect, and pure from the stain of sin, though not from the defects and infirmities which have sprung up from sin: secondly that grace, by which we are justified is inherent in us, and not in Christ: thirdly that, that inherent grace or inward justice doth truly instify us before the face of God. 5. The first is testified by S. Augustine, saying: Grace doth now perfectly renew man, so far forth, as it appertaineth to the deliverance wholly from all sins, not so fare as it belongeth to the freedom from all evils. Again: In Christian baptism, perfect newness and perfect health is attained from those evils, by which we were guilty, not from these with which we must yet combat, lest Ibid. c. 7. Augu. de nat. & gra. c. 42. Augu. de gra. Christ. l. ●. c. 30. De spirit. & literae. cap. 32. Lib. de nat. & great. cap. 63. we become guilty: & speaking of charity, by which this renovation is made, he saith: Charity itself is most true, most plenteous, most perfect justice. The second is also warranted by the same S. Augustine, who expressly affirmeth, The grace by which we are justified, not to be Gods gracious and extrinsecall favour, but his charity diffused into our hearts by the Holy Ghost, who is given us; and this charity not to be that, by which he loveth us, but that by which he maketh us lovers of him: Likewise by this only charity poured into our hearts, men are just whosoever are just. Moreover conferring the law written in tables of stone, with the law of Grace engraven in our hearts, he avoucheth: That was written out of man, that it might terrify him, this in man himself that it might intrinsically justify him. Further: This justice of ours is the grace of Christ regenerating us De spirit. & lit. c. 17. by the holy Ghost. In fine explicating these words of the the Apostle: The justice of God by faith of jesus Christ, which the Caluinists gloze to be that which is resident in Christ, De peccat. re●is. c. 25. S. Augustine expoundeth thus: The justice of God by faith of jesus Christ, that is, by faith wherewith we believe in Christ: for as that faith is called Christ's, not by which Christ believes; so that Rom. 3. v. 22. Aug. de spirit & lit. c. 9 cap. 11. i● psal. 30. Conc. 1. & tract. 26. in joan. justice is called Gods, not whereby God is just: both of them, faith and justice be ours, but therefore they are termed Gods & Christ's, because through their liberality they are given to us. 6. The third and chiefest point (whereby the former two are more strongly confirmed) that our inherent justice doth truly justify us in the sight of God, the Apostle himself 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 just. For the fall of Adam made us truly sinners by inward infection before the face of God, Rom. 5. v. 19 therefore the merits of christ did make us truly just by internal justice in the sight of God. This place so vexeth all Sectaryes, as they know not how to rid themselves of Calu. l. 3. instit. c. 11. sect. 2. it. Caluin answereth that we are just, because we are declared and pronounced just by the judgement of God, but to be constituted or made just, as the Apostle writeth, importeth more than to be declared such. Again this authentical & true judgement of God presupposeth justice in us, before it can be Ca●●. ibid. rightly pronounced, as not to departed from Caluins own 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 ubi supra. Whitak. 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. seat of a righteous judge, when judgement is given according to his innocency, he is said to be justified, quoth he, before the judge. Well, I say so too: but as innocency there, so justice here precedeth judgement in the party adjudged, or declared just, even in the sight of the Almighty, who pronounceth his sentence according to truth. Doctor Fulke and Doctor Abbot help out their Master, and grant that imputative justice, by which he is constituted and made just indeed, goeth before the sentence, yet not inherent justice. But S. Paul teacheth, that as we are made sinners by the offence of Adam, so just by the grace of Christ: therefore as besides the imputation of Adam's default there is a true and proper sin of nature, which infecteth us all, and maketh us truly & properly sinners in the eyes of God, as both they and all English Protestant's hold with us against the Pelagians: so besides the imputation of Christ's justice, which cannot make us formally just, there ought to be a true and inhabitant justice which beautifyeth our souls before the throne of heaven, or else we could not be truly made just by Christ, as we are made sinners by Adam, and therein consisteth the force of the Antithesis S. Paul useth between them, which M. Abbot and Fulke like cunning Pilots, who warily shun the most perilous rocks, silently pass over; but M. Whitaker perceiveth it well, & rather ventureth to dash himself against it, by denying the comparison, than not to take notice thereof: Though (saith he) we be just in Christ, as we are sinners in Adam, yet not after the same manner. No? I appeal again to the sacred Text, to S. Augustine, S. Chrysostome, Origen, Theophilact, and all Interpreters (Heretics only excepted) whether the opposition doth not wholly accord in this, that as true sin hateful to God was distilled from Adam; so true justice acceptable in his sight, is communicated unto us by Christ: for S. Paul doth not only teach, That as Adam was the author of sin, so Christ of righteousness, wherein Whitak▪ loco citato▪ Origen. l. 5. in c. 5. ad Rom: M. Whitaker only placeth the sum of his discourse; he addeth moreover, That as by the disobedience of one man many were made sinners, so also by the obedience of one man, many shallbe made just: where he maketh (saith Origen) a comparison of sin, and death diffused into all men from Adam, & of justification 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 justification is imparted. Rom. 3. v. 15. Ibid. v. 17. And Theophilact: As by the default of one, sin crept in unto condemnation of death, so by the justice of one, salvation entered to justification of life. Besides the Apostle in the same place amplifyeth this point, and affirmeth that the grace instilled by Christ hath more power to justify, than sin to destroy, saying: If by the offence of one, many died, much more the grace of God, and the gift in the grace of one man jesus Christ, hath abounded upon many. Likewise, If in the offence of one death reigned by one, much more they that receive the abundance of grace, and of donation, and of justice, shall reign in life by one jesus Christ. Out of which words we collect five infallible verityes against the erroneous doctrine of Protestants. First, that grace communicated by Christ, is not weak and imperfect, but copious and abundant. Secondly, it is not only imputed unto us, but received of us. Thirdly, it is not the meers grace of sanctification, but of justice. Fourthly it reigneth and prevaileth in us to produce works of justification to life, as sin reigned to bring forth works of iniquity to death. Fifthly, it is much more powerful to justify and make us acceptable to God, than sin was to condemn and make us odious unto him. Therefore he concludeth▪ Where sin abounded, grace did more abound, that as sin reigned to death, so also grace may reign by justice to life everlasting, through jesus Christ our Lord. Ibid. v. 10. & 22. 7. Let us match these Texts of holy Writ with others, and make all modest men ashamed to spurn against a truth warranted by the collation of sundry places. The same S. Paul writing to the Corinthians, saith: As we have 1. Cor. 15. v. 49. borne the image of the earthly, let us also bear the image of the heavenly: but the Image of earthly Adam we have truly borne by the deadly impression of internal and hateful sin, Cent. 3. c. 4. Column. 48. therefore we must truly bear the figure of Christ by the beautiful stamp of internal and acceptable grace, as Origen cited by the Centurists doth plainly insinuate, and the Apostle likewise confirmeth in his Epistle to the Ephesians: Be renewed in the spirit of your mind, and put on the new man, which according to God is created in justice and holiness of Ephes. 4. v. 24. truth; behold we have not the new man imputed unto us, but we put him on us, form and created, not in sign and sanctification, but in justice and holiness of truth, and that according to God. Besides it is said: We are buried with him by ad Rom. 6. Baptism to the end, that as Christ did rise from death, so we may walk in newness of life. Upon which words S. Augustine averreth, Aug. in Enchir. cap. 52. That as in Christ there was a true resurrection, so in us there is a true justification. Whosoever then detracteth from the truth of our infused justice, detracteth from the verity of Christ's resurrection; and whosoever impaireth the perfection of this, darkneth also the glory of that. S. Chrysostome commenting upon that passage of S. Paul above cited: You are washed, you are sanctified, you are ●. ad. Cor. 6. v. 11. justified, saith: He showeth that you are not only made clean but holy and just: Illuminated and made perfect, saith S. Clement of Alexandria, Of old, made new, of humane divine, saith S. Gregory Nazianzen. Which are most evident testimonies Clem. l. 1. Pedago. cap. 6. Nazian. ora in san. bap. for my purpose: yet to leave no place of tergiversation to wrangling Sophisters, I will further corroborate this chief and fundamental article with other most clear and irrefragable arguments. 8. That grace and renovation is perfect, entire, and not the effect but the true cause of our justification by the Whitak. l. 8. adverse. Dutaeum. very consent of our Adversaries, which absolveth us from sin, endueth us with purity and holiness in the eyes of our Creator, engrafteth us into Christ, uniteth us unto God, and giveth us life in him, maketh us his adopted children, entitleth us to the right, and purchaseth the inheritance of our eternal kingdom. All this is wrought, not by any other precedent cause, but by that inherent Rom. ●. v. 4. justice or infused charity, which God deriveth into our souls, therefore that maketh us truly righteous and just before the Tribunal of his highness. First it cleanseth us Ibid. v. 7. from our sins, as S. Paul to the Romans defineth, saying: We are buried together with Christ, by Baptism, into death. Rom. 8. v. 2. Tertul. l. de resur. carn. c. 46. Basil. de spir. san. c. 15. Aug. l. 1. de nupt. & concup. c. 22. Lib. de lib. arbit. c. 14. 15. 16. & de spirit. & litter. 8. 17. What death, but the death of sin, of which it immediately followeth, he that is dead, is justified from sin, to wit, is released and absolved from sin by the newness of life, wherein he resembleth the resurrection of Christ. Again, The law of the spirit of life in Christ jesus, hath delivered me from the law of sin, where Tertullian instead of delivered useth the word manu misit, hath set free, like a bound man enfranchised, and set at liberty by the benignity of his Master. S. Basil explicating the former place, saith: The spirit infuseth lively and reviving force, recovering our souls from the death of sin into a new life. And S. Augustine, the later, writeth thus: The law of the spirit of life in Christ hath dissolved the guilt of concupiscence, procuring remission of all sins: who doth also often testify, that the law of the spirit of life is the grace, of the new Testament written in our hearts. Secondly it doth not only expel the mists of sin, but garnisheth also our souls with the lustre of virtue, as I have already convinced in my first encounter against M. Abbot, which cannot be interpreted Ephes. 1. v. 4. of signs, of beauty grateful to men, who pierce not into the closet of our soul, nor behold the light and brightness thereof mentioned above. Therefore it must joan. 15. 1. Cor. c. 12. v 26. needs be expounded of the purity, splendour, and holiness it displayeth before the face of God, according to that of S. Paul: He choseus, that we should be holy and immaculate in his sight, in, charity, that is, by means of his habitual charity harboured in our breasts. 9 Thirdly this inward renovation doth truly incorporate us in the mystical body of our Lord & Saviour, Coloss. 3. v. 13. Gal. 3. v. 17 Rom. 8. v. 11. Aug. de. spir. & lit. c. 29. Rom. 13. v. 13. & 14. it engrafteth us like lively branches into him our true vine, it maketh us the body of Christ, and members of member. Doing on (saith S. Paul to the Collossians) the new man, him that is renewed unto knowledge according to the image of him that created him: To the Galathians: as many of you as are baptised in Christ have put on Christ. And how have ye put him on, but as the same Apostle testifieth, By his spirit dwelling in you? Whereof S. Augustine saith, By the spirit of Christ incorporated & made a member of Christ, every one may (inwardly affoarding increase) accomplish works of justice. Besides that very word, to put on Christ, often used in holy Write, do on the armour of light, do ye on our Lord jesus Christ, according to the Hebrew * Indui haebraic● la●a●. Isa. 61. Chrys. in 1. c. ad Gal. & in c. 3. ad Rom. Cyril. l. 9 in Genes. Hieron. ad Pamach. Rom. 6. v. 10. 1. Cor. 6. v. 17. joan. 14. v. 23. 1 Cor. 3. v. 16. 17. 1. ep. joan. c. 3 v. 24. 1. joan. 4. v. 16. 1. joan. 4. v. 17. Rom. 6. v. 11. Augu. de verbis Apostol. ser. 18. & 28. l. de civet. Dei. c. 24. phrase, and allusion to the long gowns of the jews, signifieth great plenty and abundance of grace, sanctity and justice, with which they that put on Christ are inwardly clad, as it were with a rich and gorgeous robe, which doth not only cover the nakedness, but wholly adorneth the temple of our souls with heavenly rays of incomparable virtues. Therefore Isay calleth it, The vestment of salvation, the garment of justice, or coat of joy, as the 70. Interpreters; or vestment jesus, as other translate it, whereof read S. Chrysostome, S. Cyrill, S. Hierome. 10. Fourthly by this inhabiting grace, a true union is made, a league is contracted between God and us: We live to him. Are one spirit with him. He loveth us, maketh his abode with us, as in his holy temple. In this we know that he abideth in us, by his spirit which he hath given us. He that abideth in charity, abideth in God, and God in him: where he speaketh not of weak or impure, but of complete and perfect charity. For it followeth in the next verse: In this is charity perfected with us, that we may have confidence in the day of judgement. Besides, Think you also that you are dead truly to sin, but alive to God in Christ jesus our Lord. Therefore S. Augustine often calleth the Holy Ghost dwelling in us, or his charity diffused into our hearts, the Life of our soul, by which we truly live to God. 11. Fiftly it advanceth us to the dignity of God's children: You have received the spirit of adoption of sons, wherein we cry Abba Father: Again, See what manner of Charity the Rom. S. v. 15. ●. joan. c. 3. v. 1. Father hath given us, that we should be named, and be the sons of God. To which end S. john Damascen declareth, how God infuseth into our souls certain divine and supernatural qualities, whereby we receive a divine and supernatural kind of being, are partakers of the divine nature, preferred to be Gods, and children of the highest. Neither is there any former joan. Damas'. l. 4. de fide c. 4. Rom. 8. v. 9 Ephes. 1. v. 14. Rom. 8. v. 17. Tit. 3 v. 5. 6. & 7. cause of our union with God, whereof this spirit of adoption may be termed an effect; for S. Paul saith: If any man have not the spirit of Christ, the same is not this, by any thing whatsoever going before. Hence we deduce the sixth prerogative of this inward renovation, that is, our claim to the kingdom of heaven, therefore it is termed pignus haereditatis, the pledge of our inheritance, because the sanctity & grace which the holy Ghost worketh in us, affoardeth a certain hope and moral assurance of our future glory, as the Apostle by way of gradation excellently argueth in this manner: If sons, heirs also; heirs truly of God, and coheirs of Christ. Likewise, God according to his mercy hath saved us, by the laver of regeneration, and renovation of the Holy Ghost, whom he hath poured upon us abundantly by jesus Christ our Saviour, that being justified by his grace, we may be heirs, according to hope of life everlasting. 12. Peruse these words, O ye Sectaryes, ponder the sense and meaning of them, and stoop at length to the voice of truth so often sounded forth by this great Apople and trympet of heaven: for he saith, 1. That we are Ahund● Grecè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hieron. saved by this benefit of renovation, but nothing can be the formal cause of our salvation, but true and perfect justice: Therefore we are made by the grace of Baptism perfectly just. 2. Not outwardly by imputation, but inwardly by the holy Ghost poured upon us. 3. And that not sparingly & by piecemeal, but abundantly, richly, or bountifully, as the Greek, largely, or copiously, as S. Hierome readeth. 4. And to no other effect, then that justified by his inward grace, we may be heirs in hope of life everlasting. And S. john concludeth, that without this renovation, No man can enter the Kingdom of heaven, signifying thereby, that it is joan. 3. ●. 5. not the effect or sign without which we might enter, but the true cause of our entrance, not weak and halting, but true and entiere justice; because it is true justice, saith S. Augustine, to which eternal life is due. 13. The last privilege ariseth from the former, that Augu. ep. 205. paulo ante medium. (vi debetur vita aeternaver a iustitia est. Rom. 8. v. 20. & 11. Aug. l. de spir. & lit. cap. 29. it purchaseth also the resurrection of our bodies, and crown of our eternal felicity: If Christ be in you, the body indeed is dead because of sin, but the spirit liveth because of justification. And he that raiseth up jesus Christ from the dead, shall quicken also your mortal bodies, because of his spirit dwelling in you. Note this causal addition, because of the spirit dwelling in you, which S. Augustine advisedly observeth, and accounteth our Resurrection in flesh to immortality, meritum spiritus, a deserving of the spirit, which goeth before it in justification as in a meet, convenient, and congruous resurrection. So that two ways it doth properly merit the glory of immortality, both for that it is given before hand, as a pledge, earnest, joan. 4. v. 14. Cyril in ●um. loc. Theoph. ibid. or right thereunto, supposing the benignity and promise of God; as also because it doth produce good works, which do condignly deserve and augment the same, therefore called by S. jolm according to S. Cyrils', and Theophilacts interpretation, a fountain of water spriging up to life everlasting, that is a celestial fountain of purifying grace, copious in itself and over flowing with the rivers Whitaker in his answer to 8. ●●ason of M. Camp●on, and in his ●. book against I●●raus. Abbos in ●is defence ●. 4. sect. 3. of sundry virtues, which wafte us to the haven of eternal rest. But if all this be not sufficient to justify us before God, what is required to achieve that happiness here upon earth, if the divine grace and supernatural quality, which worketh in us all the forenamed effects, be not grateful and pleasing in the eyes of our Sovereign? What I pray you is acceptable unto him? Marry, saith Whitaker, and M. Abbot, that which is so perfect as satisfyeth the law of God. I see your windings: first you answered, that the grace which inhabiteth in us, is defiled: Then, that it is not perfect, not justifying grace, at least not such as iustifyeth us in the sight of God: Now, not such as satisfyeth & fulfileth the law. Well, you traverse much ground, but to little purpose: for S. Paul, S. Augustine, and diverse others manifestly teach, that by this grace of Christ, by the sweetness of hi● love, we fulfil the law of God, which by fear and terror we never could do, whose testimonies I shall allege in the Controversy of keeping the Commandments, entreating my Reader to peruse them there, whilst I pursue my victory, and follow the chased enemy, retiring now for succour to the castle of holy Scripture, where Whitaker Whitak. in his answer to 8. reason of M. Camp. fol. 224. 2. ad Cor. 5. vers. ●1. Calu. l. 3. instit. c. ●●. §. 230. seeketh to fortify himself with that saying of S. Paul: Christ was made sin for us, that we might be made the righteousness of God in him. Heerupon he inferreth, that seeing Christ was not truly & really made sin for us but by imputation, so we are no otherwise made righteousness in him: which argument Caluin also most eagerly presseth & reserveth as his unconquerable or last refuge in the Rearward of his objections, & yet it is presently at the first encounter beaten to the ground. 14. For the scope and tenor of the Apostles Analogy doth not consist in the manner, but in the cause of Christ's being made sin, to the end he might make us just, albeit in a different sort: he, made sin by a mere imputation, because it was impossible for him to be truly a sinner; we, properly and truly just, because it is more Tit. 2. v. 24. Levit, 4. v. 11. & 24. Ezec. 44. v. 29. Osee. 4. v. 8 honourable and glorious unto Christ, to cleanse to himself a people acceptable, to enrich and endow us with the treasures of his inherent justice, then to leave our filth and ordure ouershaddowed with the mantle of his external righteousness. Secondly Christ is said to be made sin, that is, an host and sacrifice for the extirpation of sin. So the Hebrew word Chattat, peccatum, Sin, often signifieth a victim for sin, as in Leviticus, Ezechiel, and Osee, peccatum * Hebraicé Chattat, Peccatum, in the latin it is Pecca▪ ta▪ populi mei comedent, they shall eat the sin of my people, that is, the host or victim for their sin. Therefore as Christ was not by the means of another, but in his own person truly and really made a sacrifice for sin; so we not only by imputation, but truly and really in ourselves ought to be the justice of God in him. And the Apostle elegantly saith, that we must be not just, but the justice of God in Christ, to oppose it to sin, signifying withal, that it is the effect and likeness of God's increated justice, by infused and created charity communicated unto us, as S. Cyril expoundeth it; or for that it is given us Cyril l. 22. the saur. c 3. August l. de spirit. & lit. c. 18. Chrys. & Theoph. in bunc loc. through the merits of Christ from God, according to S. Augustin; or lastly to betoken the excellency of the justice, which leaveth no spot or blemish of sin, but maketh us as it were wholly Grace, wholly justice itself, as S. Chrysostome, and Theophilict do insinuate. 15. Another argument they take out of the first to the Ephesians: He hath gratifyed us in his beloved Son, or as they to bolster their heresy corruptly translate, he hath made us Ephes. 1. v. 6. 3. acceptable in the beloved. As though we were only outwardly accepted by the favour of his Son, not in wardly endowed with the participation of his justice: how beit the In the Bible set forth by his Majesty. Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, doth not only import, to accept as gracious, but to make gracious and acceptable indeed by communicating unto us inherent justice, in ward ornaments, by which God maketh our soul, as S. Chrysostome saith, pulchram, desiderabilem, ac dilectam, beautiful, Chrys. in ●um loc. desired, and beloved of him. 16. Thirdly Whitaker, and Fulke object out of S. Paul to the Corinthians: Christ is made unto us from God, wisdom, Whitaker in his answer to 3. reason of ●●. Campian. Fulk. in c. 2. ad Cor. sect. 2. 3. Cor. 1. v. 30. righteousness, sanctification, and redemption. Therefore say they our righteousness, is placed in Christ, not heaped up with our virtues. But the contrary is gathered out of the same words: for Christ is there affirmed to be our righteousness, as he is our sanctification and wisdom: now he is our sanctification as they themselves agree by inherent sanctity; our wisdom likewise by the habit or gift of wisdom infused into us: Therefore our righteousness, or justice rather, by created justice imparted to our souls. I answer again, that Christ is called our justice, diverse and sundry ways. 1. In the way of Communication, because the perfections of the head are communicated to the body. 2. In way of Richardus Tap. in explica. are de iustif Stapl l. 7. de iustit. imputat. c. 9 Rom. 8. v. 29. Bernard. ep. 190. assimilation, for that God the Father hath predestinated us to be made conformable to the Image of his Son. 3. In way of satisfaction, because he hath fully satisfied for the debt of our sins, which satisfaction of his is applied unto us, and made ours indeed by imputation, as S. Bernard testifieth, yet not without true and inherent justice also in ourselves. 4. In the way of merit, for that he hath merited, and purchased for us true justice from the hands of God. 5. In the way of causality, for that he is also together with God the efficient cause of our sanctification and justice. These and other causes, which Protestants ignorantly Concil. Tried sess. 6 c. 7. Aug. l. de spirit. & ●it. c. 9 & in psal 30. Hier. dial. adverse. P●lag. mingle and confound, the holy Council of Trent doth wisely distinguish, and set down in this manner: The sinal cause of our justification is the glory of God, of Christ, & eternal life, the efficient, God, the ineritorious, his beloved Son our Lord jesus Christ etc. the instrument all, baptism etc. the only formal cause is the justice of God, not that by which he is just, but by which he maketh us just, by which he clotheth man, as S. Augustine speaketh, when he iustifyeth the wicked, or as he saith in another place, which God imparteth that man may be just, which S. Hierome, S. Bernard, and sundry reasons manifestly Bernard. epist, 290. approve, as I shall more plentifully discover in the Chapter ensuing. THE SECOND: CHAPTER: IN WHICH The former doctrine is confirmed by more reasons, authorityes, and other objections of our Adversaries refuted. AS the inbred naughtiness of Original infection never cleanly rinsed or scoured out, is the sluse of filthiness in Protestants judgement, and root of all their impious opinions, which I named above: so the heavenly beam of inhabitant grace, which garnisheth the souls of Christ's faithful servants, is the head & wellspring according to us, of all the good that proceedeth from us. This iustifyeth us before the Tribunal of his highness, this maketh our works pleasing to his Majesty, this advanceth them to the dignity of merit, this purchaseth the crown of reward, this ministereth power, and ability to fulfil his Commandments, and whatsoever else we do acceptable to him, and worthy of his kingdom, all floweth from the veins of this celestial fountain. Therefore I labour to fence and strengthen it further with some other impregnable reasons. 2. The first, prosecuted by Andrea's Vega, is to this purpose: The justice which Adam had before his fall, was not imputative, but inherent and true justice, which made him amiable and grateful in the sight of God, as all the Vega l. 7. in Council Trid. c. 22. Fathers, and our adversary's with them generally confess: but the same justice is restored unto us by the merits of Christ, which we lost in Adam: therefore true justice before God is here communicated to our souls by the benefit Rom. 5. of his passion. The minor proposition is taught by the Apostle: that we receive by Christ more than we lost by Adam, Aug. tom. 3. de Gen. l. 6. c. 21. Aug. l. d● spir. & lit. cap. 21. Iraen. l. 3. c. 20 Cyril. l. 1●. in joan. ●▪ 25. and subscribed unto by S. Augustine, saying: We receive not the immortality of a spiritual body which man had not, but we receive justice from which by sin man was fallen. And in another place he affirmeth: in the inward man renewed by the grace of Christ, that justice to be written, which fault had canceled. By S. Irenaeus, who teacheth, that the Son of God was to this end incarnate, that, that which we had last lost in Adam of the Image and likeness of God, we might recover in Christ jesus. By S. Cyrill Patriarch of Alexandria: the nature of man to be sanctified, is to be reform and renewed by participation of the spirit, according to the first image; that invested with that first grace, we may overcome the reigning sin; adhering to divine charity, and wholly given to the study of virtue: and so the law of the flesh being vanquished, we may preserve inviolable the beauty of the image imprinted in us. 3. Doctor Abbot over-borne with the weight of this reason, and poise of some of the former auctorityes, Abbot ●. 4. sect▪ 13. fol. 431. plainly affirmeth, that Christ came to restore the inherent justice we lost in Adam, yet so, as he beginneth, but doth not perfect it, as long as we continue in this life, and therefore inherent justice is not such in any men here, as that thereby he can be found just in the sight of God. Yes, you cannot deny, but that Adam's justice before his fall was such, as it made him just in the sight of God, but these Fathers contest that we partake by the merits of Christ, that justice, from which by sin man was fallen, that which fault had canceled; yea, saith M. Abbot, we receive the same not really, but in hope. Neither Abbot lol. citato. will this serve your turn: for in hope we possess the immortality of our bodies, of which notwithstanding S. Augustine affirmeth, we receive not the immortality of a spiritual body etc. but receive justice: therefore we receive this really, and not only in hope as we do immortality. Besides he testifieth this justice to be given when man is renewed by grace, which not only the holy Scriptures, but yourselves also confess to be really performed even in this life. S. Cyrill avoucheth the like, with whom Irenaeus agreeth in such perspicuous terms, as no shift can be devised to expound them otherwise. Andrea's Vega ubi supra. 4. The second reason insinuated by the fornamed Vega, is, that one and the same thing can never be both the efficient and formal cause of the same effect. The Sun for example cannot be the cause of heat, and be the heat itself which is produced; but the justice of Christ is the cause of our justification, and that by producing justice in us: for of his fullness we all partake more or less according to the measure of his donation. Which cannot be meant of imputative justice, which without limitation or proportion of measure is equally referred to every one: therefore of inherent, whereof Christ's justice being the efficient, cannot be also the formal cause; or if it be, how is it also the free favour and mercy of God, as Protestants Whitak. in his answer to 8. reason of M. Campian fol. 228. likewise unadvisedly teach? How doth Whitaker avouch, We acknowledge no other justifying grace, than the great and free mercy of God, whereby he did elect and predestinate us in Christ, before all eternity unto life everlasting. And yet he saith a little after: This obedience of Christ imputed unto us, and apprehended by faith, is that righteousness of ours, which you inquire after. Ibid. fol. 229. What? Is the obededience of Christ all one with the mercy & goodness of God, the humility of him that obeyeth, with the greatness of him who is obeyed? Or do such diverse causes both work the same formal effect? I need not wonder at your ignorance in points of divinity, who are so little seen in the principles of Philosophy. 5. The third reason is, the divine grace with which we are here justified upon earth, is the same which shall be hereafter crowned in heaven: for the reward of glory is there proportioned to the small pittance of justice, or 2. Cor. 9 v. 6. great measure of grace, which here we obtain: He that soweth sparingly, sparingly also shall reap, and he that soweth in blessings, of blessings also shall reap. Now the harvest of celestial justice, which we shall hereafter enjoy, is not imputative, but such as shall inhere and beautify our souls, therefore that which is here either infused by God, or which we purchase by our good works, is likewise in herent and dwelling in us. 6. The fourth reason, if by the justice of Christapprehended and applied unto us by faith, we be formally just, we should all equally participate the perfection of justice; one could not be more holy, righteous, and just, joan. 14. v. 2. Hiero. l. 2. adverse. jovin. 1. Cor. 15. v. 41. 42. ●eild in his 3. book of the Church c. 30. fol. 140. than another, and consequently because according to the proportion of justice the crown of glory is assigned, there should be no distinction of glory, no difference of reward in heaven, contrary to that of Christ: In the house of my Father there be many mansions; of the Apostle: One glory of the Sun, another glory of the stars: for star differeth from star in glory, so also the resurrection of the dead. And whereas M. Feild avoucheth, That from imputed righteousness which is equal in all men no imparity of joy can flow etc. but from the imparity of inherent righteousness it is that there are so different degrees of joy & glory found among the Saints of God, that are in heaven, he avoucheth two things, which countenance our doctrine: the one directly, that our justice is inherent, the other consequently, that this inherent justice is perfect, entiere, clean from all impurity, and wholly pleasing to God: otherwise it could not deserve any reward at his hands, it could not be renowned, honoured, nor yet admitted into that pure and immaculate kingdom, into which no defiled thing can enter. 7. Fiftly, the justice with which baptised infants are endowed by the water of regeneration, is not the justice of Christ apprehended by an act of faith, which sucklings deprived of reason cannot have, but they are justified (as M. Feild with us averreth, and striveth to wrest the meaning of Luther) with the habits or potential habilities of Faith, Hope, and Charity, but according to S. Augustine: Feild in his 3. book of the Church c. 44. Aug. l. 1. de peccat. merit. c. 9 God giveth to the faithful the most secret grace of his spirit, which secretly he poureth into Infants also; as they then, so likewise we are justified, not by actual and imputative, but by habitual and inhabtant justice, inwardly cleansing and adorning our souls. 8. Sixtly, as no man can be truly accounted the object of God's hatred, and worthy of damnation by the mere imputation of fault, unless he be faulty indeed and guilty of crime; so (as Gabriel Vasquez solidly disputeth) none can be reputed the object of his love, and worthy Gab. Vasquez in 1. 2. disp. 206. cap. 3. of heaven by the extrinsecall will of God, not imputing sin, or imputing justice, unless he be truly free from sin and endowed with justice. Again, as no man can be made truly and formally wise by the wisdom which is in another, or live by the life which another enjoyeth, so neither formally just, by the justice which is in another, Abbot in his defence c. 4. fol. 423. 424. and so not by the justice which is in Christ. M. Abbot in his defence answereth, That a man may be formally just two manner of ways. A man is one way formally just in quality, another way formally just in law. And then he granteth: That it were absurd indeed, that a man should be formally just in quality by the justice of another: But he may be, saith he, formally just in law. For in the course of Law and judgement, the form of justice is, not to be subject to crime or accusation; & he is formally just, against whom no action or accusation is liable by law etc. And this is the state of our justice, and righteousness in the sight of God. Hath not he shaped a fine answer very suitable to Scriptures, and much to the credit of Christ his Master? For did he give Tit. 2. v. 24. himself for us, that he might redeem us from all antiquity, and might cleanse to himself a people acceptable? Did he shed his precious blood, to take away our sins, purging us by the laver of water in the word? And hath he only performed it by immunity from punishment, not by cancelling and purging joan. 1. v. 29. & z. loan. 3. v. 5. ad Ephes. 5. v. 26. joan. 17. v. 19 Rom. 8. v. 15: 2. Petr. 1. v. 3. ad Ephes. 4. v. 14. Feild. l. 3. c. 44. of the Church fol. 178. our faults? The Scriptures manifestly teach, That he sanctified himself, that we might also be sanctified in truth; giveth us his spirit of adoption, most great and precious promises, that by these we may be made partakers of the divine nature, created a new in justice and holiness of truth. And is all this done in the external proceeding and course of law, remaining in ourselves still tainted with the inherence of sin? 9 All Philosophers accord, that the denomination of a subject is more truly and properly taken from the inherent quality which abideth in it, then from the outward form, which is referred unto it; as a Black Moor, although he be apparelled in a white livery, is properly notwithstanding termed black of his innate blackness, not white of his outward habit. Therefore if we be truly sinners by inward infection: If the inherence of sin (as Field confesseth) be acknowledged in every justified person, notwithstanding his justification, howsoever the justice of Christ be Field ibid. imputed unto us to free us from the process of the Law, yet we cannot be truly termed just, holy, innocent, and immaculate, the children of God, and heirs of heaven, as we are often called in holy Write: Being as I say, in very deed impure, defiled channels of sin, by the inherence thereof: and consequently in ourselves slaves to Satan, worthy hell, worthy damnation. Neither is it enough to say, we may be accounted innocent, because no indictment can be drawn, no accusation heard, no attachment take place against us: for as the guilt of sin and heinousness of treason goeth before the desert of punishment, much more before the action or accusation which is laid to our charge: so the exemption or immunity from the execution of the law is no acquittance or freedom from the desert, much less from the guiltiness or treachery of our hearts. Therefore the holy Ghost, who judgeth of us as we are indeed, should falsely term us holy, just etc. once darkness, now light in our Lord, if we be still darkened with the mists of sin, and are only freed from the punishment thereof. 10. Moreover, what if M. Feild the polisher of the rough and crabbed speeches of other Protestants, the refiner of their impure doctrine; what if himself avow, that sin still lurketh in the faithful, not wholly exempted from all action in law, but only from dominion and Feild. 3. l. c. 44. f. 178. guilt of condemnation. Read his words once again, and return your verdict of him: The inherence of sin the justified man acknowledgeth in himself, notwithstanding his justification, which still subiecteth him to God's displeasure, and punishments Field ibid. accompanying the same. Again in the same page continuing his discourse of the justified, he saith: They are not already freed actually from the inherence of sin, and the displeasure of God disliking it. But how can he be formally just by course of law, free from all crime, action, and accusation, in whose spotted soul sin still inhereth liable to punishments, and which is worse obnoxious to the disfavour of God hating and disliking it? Shall I not think these jarring Ministers (like the ancient Soothsayers, of whom Tully reporteth) laugh the people to scorn, and make merry among themselves in their secret meetings, when they remember with what contrary tales, and lying fables, they beguile their Readers? For shall not I think this a cozening devise, a most exorbitant course, that the Father of heaven should not absolutely extinguish, but wink at our faults, cloak our iniquities, favour whom he hateth, wrong his justice, and falsify his word in not punishing sinners, according to the rate of their misdeserts for the love of his Son, who either would not, or could not offer an equivalent ransom for Cal. 4. v. 6. the cleansing of our souls here upon earth? 11. The seaventh is, that we all participate of the same spirit with Christ our Saviour. Because you are sons, joan. 1. v. 16. God hath sent the spirit of his Son into your hearts. We live with his spiritual life, of his fullness we all have received. We receive of the same fullness & life of grace in substance, although not in perfection: that in substance which the Angels enjoyed in their state of merit; for all the members of one mystical body partake of one life, the members enjoy the same property of life with the head, the branches are nourished with the sap or juice which springeth from the vine: but the spiritual life and justice of Christ, both is, and was here upon earth inherent, the justice of Angels inherent and pleasing to God, therefore ours must of necessity be also inherent and acceptable unto him. 12. Lastly, why are the faithful outwardly accepted only as just, not inwardly invested with the garment of justice? It is, because God will not honour them so much, whom he most dearly loveth for his Son's sake? This cannot be. It derogaterh from the riches of his infinite goodness. Or because Christ with his bitter Passion hath not made so great a purchase? This were to debase the treasure of his incomparable merits. Is it because God cannot endow a frail creature with so rich a raiment? But thus you blaspheme the Majesty and power of God. What then? Doth it plant humility? Doth it enkinkle in our hearts the love of God? As though the smoke of pride, the ordure of hatred, the contagion of sin abiding in our souls were apt fuel to nourish virtue, than the seeds of grace, the offspring of justice, the habits of Charity, Meekness, Piety, and the like? Or lastly doth it tend to the greater glory of God, and renown of Christ? Not so: for it is far more honourable to God, to have all his servants suited in the livery of his beloved Son, far more for the crown and dignity of Christ, that we be all clad in his Courtely robes, all shine with the inward beams of his righteousness, then that apparelled in the rags of our own miseries, we seem to be clothed with the coverture of his justice. Is it not more stately and magnifical for a Prince to be rich, wealthy and valiant himself, and without any impoverishing or diminution to his own estate, to endow his subjects with the like qualities and store of riches, received from him, and still continued by the benefit of his favour, than he in all his pomp to be attended on by beggarly, ignorant, and cowardly vassals? Is it not more credit for a Master to be deeply learned, & to make his Scholars also flourish with learning, then for them, devoid of all good literature, merely to vaunt of their Master's skill? So it is more glory to God, more honour to Christ, for him to abound with such an Ocean of grace, or wellspring of justice, as without any loss, hindrance, or diminution, Dionys. l. de divinis nomin. c. 4. S. Thom. 1. part. q. ●. he may derive the rivers of true justice to others, then if he alone should swim in all abundance, and leave his followers dry, barren and wholly destitute of that celestial dew. Chief, sith it is the nature & sovereign property of goodness, according to S. Dionysius, and all Divines, to diffuse and communicate itself to others, and therefore, as the bounty, wisdom, beauty and other Aug. l. 1. de peccat. mer. c. 9 10 Aug. in psal. 98. Ipsam iustitiam ipse in nobis fecit, qua illi pla●eamus. Cyril. l. 6. de Trinit. Hieron. l. 1. & 3. adverse. Pelag. Basil. l. 1. de Bapt. c. 2. Amb. l. 6. exam. c. 8. Vener. Beda in c. 11. Matth. attributes of God are made more glorious, by imparting them to men in some inferior degree; why should not the justice of Christ become more illustrious by communicating it in some convenient measure to the faithful of his flock? Which according to my custom I will now corroborate with the authorityes of Fathers. 13. S. Augustine: They are justified in Christ that believe in him, through the secret communication and inspiration of spiritualgrace, whereby every one leaneth to our Lord. Again: We are impious, he the justifier, when as he hath created in us that justice itself, by which we may please him. Behold we are not only sanctified, but justified also through the secret communication and inspiration of grace; and that grace, the justice itself created in us, by which we please God. S. Cyril: The spirit is a heat, who as soon as he hath infused charity into us, and hath with the fire of it inflamed our minds, we have even then obtained justice. The like hath S. Hierome, S. Basil, S. Ambrose; and Venerable Bede holdeth it to be a sin against the Holy Ghost, to deny his grace, by which sins are remitted to be given in Baptism, Eucharist, and the rest of the Sacraments. I city not Origen, because the Centurists reprehend him, That he doth with open mouth declaim Cent. 3. ●. 4. Column. 78. Idem Column. 82. Cent. 2. c. 4. Colum. 58. Cent. 4. c. 10. Col. ● 49. Luth. in comen. S. Petri. Calu. l. 3. instit. c. 1●. §. 15 Kemnitius in▪ 1. part. examinat. Concil. Trident. Patribus non movemus litem. Kemnitius ibid. paul● post. of the justice of job; nor S. Cyprian, whom they also blame for saying, The baptising person imparteth the holy Ghost, and inwardly sanctifyeth the baptised; nor Clemens Alexandrinus of whom they report, That in all his writings it appeareth he never knew the force of Original sin, or the inherent malady thereof. Likewise touching S. Hierome, they approve that saying of Luther: This point which in Christian doctrine is to be undoubtely established, that in Saint's sin abideth, was never by Hierome understood. And why did neither Hierome, nor Clement understand it, but only because they teach with us the infection of Original sin to be wholly extinguished by the inhabitant grace or justice of our souls. Moreover Caluin of S. Augustine touching this point, saith: The very sentence of Augustine, or at least his manner of speaking is not altogether to be received. And Kemnitius of many other Fathers writeth: We sue not process against the Fathers, albeit they commonly take the word (to justify) for the renewing, thereby the works of righteousness are wrought in us. Again: I am not ignorant that the Fathers do often use the word (justify) in this signification, namely (to make inherently just.) Thus you have the sentence of S. Augustine, the doctrine of S. Cyprian, of Origen, of S. Hierome, of S. Clemens Alexandrinus, and the common current of the Father's speech, running on our side by the partial judgement of no mean Protestants. Whitak. in his answer to 8. reason of M. Campian fol. 231. Abbot in his defence c. 4. sect. 5. 2. Cor. 5. v. 19 Psal. 3●, v. 1. 14. Howbeit from these testimonies of Fathers, and deposition of their own associates, Whitaker, and M. Abbot make their appeal once again to the Tribunal of holy Scripture, and to those places by name, wherein our sins are said to be covered, not imputed, hidden etc. As God was in Christ reconciling the world unto himself, not imputing to them their sins: And blessed is the man whose iniquities be forgiven, and whose sins are hidden, or covered. Likewise, blessed is he to whom the Lord imputeth no sin. To which I have answered in the former Controversy: now I add, that three several ways a thing may be covered. First we cover things to preserve them, as sweet ointments, or perfumes, lest they lose their scent & fragrant odour. Secondly to hide and conceal them from our eyes, by reason of their loathsomeness which we cannot otherwise destroy or rid out of the way. Thirdly to remove and extinguish them quite, as the Surgeon with salves covereth our wounds to cure, take away, and free us from them; and as Christ spread clay on the blind man's eyes thereby to heal them. Now God cannot cover our sins, either the first, or second way, because nothing can be immediately kept and preserved by him which is not good, nothing loathsome which may be hid from his sight, or which if he list, he cannot abolish; therefore he must needs cover them after the third and last manner (as S. Augustine, August. conc. 2. in psal. 31. Nazian. orat. de Baptism. Gregor. Papa in psal. ●. penitent. S. Gregory Nazianzen, S. Gregory the Great declare) by healing and expelling them with the rich emplaster of his heavenly grace, by clothing us with the shining vestment of charity, with the glittering robes of virtue, which inwardly deck and adorn our souls. 15. Not to impute, is so perfectly to expel, so throughly to cure the fever of sin, as no infirmity, no faintness, no untoward habit, or crooked inclination, remain behind; therefore S. Hierome admirably well saith: Sins by Baptism are remitted, by charity covered, by martyrdom Hiron. in Psal. 31. not imputed: Because Martyrdom taketh away all the relics, not only of fault, but also of punishment, or other infirmities which ensue of sin. 16. Then against the aforesaid sentences of the Fathers, they oppose other testimonies wrenched by them to a contrary sense. M. Abbot urgeth this place of S. Augustine: Abbot in his defence c. 4. f. 411. 412. Augu. in joan. tracts ●. All that are justified by Christ, are justified not in themselves but in him: if a man ask of them in themselves, they are Adam, if in him they are Christ. Which words make for us; for how are we Adam, but by corruption of nature transfused from him? How Christ, but by infusion likewise of grace derived unto us from the sea of his merits? And so it is true, that all are justified not in themselves, as they descend & enter into the world the sons of Adam, but in Christ, as they are regenerated in him, and by his spirit of adoption, August. ibid. poured into their souls, inwardly renewed the children of God. Thus S. Augustine interpreteth himself in the same place: As in Adam all died, so in Christ all shallbe quickened. Whitak. l. 8. adverse. Duraeum. Bernard. in Cant. serm. 61. Abbot ubi supra. fol. 419. 420. Who appertain to Adam? All that are borne of Adam: Who of Christ? All that are borne of Christ. 17. Secondly Whitaker objecteth this sentence of S. Bernard, which M. Abbot also very gloriously displayeth: I will sing the mercies of the Lord for ever: Shall I sing of my own righteousness? Lord I will remember thy righteousness: for that is mine also; for thou art made unto me righteousness of God. Am I to stand in fear lest one (righteousness) be not sufficient for us both? Abbot in. his defence c. 4. sect. 8. fol. 420. prover. 10. v. 12. 1. Pet. 4. v. 8. Note that by the name of multitude, all sins are meant: therefore Solomon saith Prouer. 10. v. 12. Vniversa delicta operit Charitas. Charity covereth all sins. Abbot. ibidem. Is it not a short cloak, such as cannot cover two: this righteousness being large and everlasting, shall largely cover both thee and me; & in me verily it covereth a multitude of sins: but in thee, what but the treasures of piety, the riches of Goodness? I answer that the justice of Christ which covereth us, is inherent in us, and termed Christ's by S. Bernard, because he with his bitter Passion merited it, and through his merciful goodness bestoweth it upon us. But saith M. Abbot: The righteousness here spoken of, is but one, and only one, it is righteousness sufficient both for Christ and us, it covereth both Christ and us, it covereth in us a multitude of sins, and in him the riches of mercy: And is this meant of inherent righteousness? Yes, good Sir, the inherent justice of Christ covereth in him the treasures of piety, his inherent justice communicated unto us, covereth in us the multitude of sins, which is both King salomon's and S. Peter's phrase, writing of charity diffused into our souls, Charity covereth the multitude of sins, or all sins according to King Solomon, and it truly performeth it by remitting them, by restoring the vestment of grace, the coverture of justice of which sins deprived us, as I have already expounded the meaning of that word. 18. How is this righteousness then (quoth he again) called one, and a holy one, if it be resident both in Christ and us? I will show him by this familiar example. The light which inhereth in the globe of the Sun, which garnisheth the heavens, which illuminateth the earth, which cleaveth on the wall, and which shineth in our eyes, although it be (as the Philosophers say) numero distinct, yet it is termed the one, and the only light of the Sun, it is sufficient to compass the heavens and reflect on the earth, it is not over scant to reach unto both, there it adorneth the beauty of the stars, & here it enlighteneth the dungeons of darkness, our prisons of clay. Compare the justice of Christ with the beams of the Sun, confront S. Bernard's sentence with this saying of mine, & tell me, what absurdity ye find in the one speech more than in the other? Tell me why the justice inhabiting in us, may not be styled Christ's, & the justice only of Christ (seeing it is only derived from Christ, only merited by Christ (if we speak of the first) & finally ordained to the glory of Christ) as the light inherent in the air is called the light of the Sun, and the light only of the Sun? Why likewise may not his justice be counted large enough to cover himself & us with the robe of in ward justice apparelling both, as the light of the Sun is resplendent and powerful enough to illuminate all the celestial orbs, and all the climates of the earth, by true light abiding in them all. 19 In fine when our Adversaries can scrape no syllable out of Scripture, nor sentence out of Fathers to underprop their errors, they quarrel at length with us for countenancing the like, namely that by Pope's Indulgences (as M. Abbot objecteth) we may be mail partakers of the merits Abbot in his defence c. 4. f. 411. Whitak. l. 8. aduer. Duraum. pag. 581. and good works one of another. Whereupon Whitaker thus insulteth over us: If the merits of Saints as you think, can make them moreiust in whom they are not inherent: what an impious and absurd thing were it to give less power of imputation to the merits, and righteousness of Christ? Nay. What an impious & diabolical slander have you coined? Do we think M. Whitaker, or did we ever dream, that the justice or merits of Saints do formally denominate, or make us just? Do we attribute less power of imputation to their merits then to the merits of Christ, when we utterly deny the imputation of theirs, and absolutely grant the imputation of his, yet that it sufficeth not to make us truly just? But concerning Saints we only hold that their merits may by way of impetration obtain for us increase of grace. We teach that the surplusage of their satisfactions may by holy indulgences be applied unto us: but that their merits should be thus applied, we never teach. Christ only (say we) hath merited for himself and us, his obedience, his humility, his justice, hath been only the efficient and meritorious cause of our justice, and not the merit of any Saint or Angel whosoever. 20. Therefore that which M. Abbot reciteth out of Abbot loc. citato. Matth. Paris. in Hen. 3. Matthew of Paris of the Cistercian Friars, who communicated unto other the participation of their good works, is only understood of their penal and satisfactory works, which by reason of the near conjunction and mutual intercourse that is between the members of Christ's mystical body, are not only profitablle to the doers, but appliable also to the benefit of any their fellow-mem-bers: after which sort we grant that the Passions of Christ are far more forcibly applied unto us, and the sufferings of Saints, as dedicated and consecrated by the dignity of Coloss. 1. v. & 24. 2. Cor. ●. v. 6. Cypr. ep. 13. 14. 15. Whitak. l. 8. adverse. Duraum ●ag. 60. Abbot. in h●s 〈◊〉 cap. 4. Perkins in his reforms Cath. c. 4. his precious blood. So S. Paul rejoiced in his tribulations one while for the Colossians, another while for the Corinthians. And the Martyrs of the primitive Church often communicated unto others the fruit of their bands, chains, and afflictions: for although one cannot as I say properly merit for his friend, yet he may bear the burden and discharge the debt which he oweth. Hence our Adversaries pick a new occasion of quarrel: for, say they, as one may be truly freed from his debt, & released out of prison by the payment which another disburseth for him; so we may be truly made just by the justice of Christ, by which he entirely pleased, and fully satisfied the law of God. But the difference and disparity is clear, for to discharge the foresaid debt, is an extrinsecall action, which may be performed by another, and accepted of by the creditor as the payment of the debtor: but to be made just, is an thing, which requireth an intrinsecal form, and cannot be truly wrought by any outward denomination. Secondly as the payment which is made for a captive is not his releasement out of prison, or the liberty to which he is restored, but the procurement and cause thereof: so the ransom which Christ gave for our redemption, the justice which he purchased to himself in our behalf, is not the liberty of justice or freedom from fault, which he imparteth to us, but the true cause, which meriteth and procureth those effects by inward grace, infused into our souls. Avaunt therefore you accursed Sectaryes, avaunt you enemies of Christ, and cruel robbers of men, who rob and despoil them of the chiefestiewell of their soul. Avaunt you pleaders for contagious sin. And thou, O faithful Christian, washed with the blood and enameled with the beauty of thy celestial spouse, admire the brightness of thy inward justice, admire the splendour of thy wedding garment, triumph with the glory of that heavenly weed; thy stole of joy, thy mantle of honour, thy dowry of bliss, & pledge of immortality: yet triumph with humility for fear of losing it, triumph with gratefulness praising the giver of so fair a livery. And with the cooperation of his grace, who hath clad thee with it, labour to keep it from all stain and infection, labour to preserve it here unblemishhed, and present it after white & immaculate before the throne of mercy. THE EIGHTEENTH CONTROVERSY. IN WHICH It is proved, that Faith, Hope, Fear, Love, Sorrow etc. precede as dispositions to justification, in such as are arrived to the use of Reason; against D. Fulke, and Master Abbot. CHAP. I. HAVING invincibly demonstrated that our justification is not imputative, but inherent, adorning and dwelling in us, three other questions hereupon Fulke in c. 2. jacobi sect. 9 Abbot in his defence c. 1. sect. 5. & cap. 4. sect. 1. & sect. 20. fol. 467, arise. First how we may be disposed and prepared to attain this heavenly grace & precious gem of oursoules. Secondly in what virtue it principally consisteth, whether in Faith, orin Charity. Thirdly by what means it may be afterwards nourished, and increased. Of all these in their due place. Now concerning the first: Fulke peremptorily denyeth all dispositions and preparations of man's hart by prayer, or other means to procure his first justification. And M. Abbot in his defence of Perkins most bitterly inveigheth against them, as the relics of Pelagianisme: and stiffly contendeth, that man before justice can no more entreat, ask, or dispose himself to grace, no not by the aid of God, than a dead man only helped, can prepare himself to his resurrection. Notwithstanding we constantly teach, that sinners endued with the use of reason do use the help of sundry virtues as preparations or manuductions to guide, and bring them to the favour of God, as the holy Scriptures manifestly teach: Be prepared, O Israel Amos 4. v. 12. 1. Reg. 7. v. 3. prover. 16. v. 1. to meet thy God. And: Prepare your hearts to our Lord. It pertayveth to man to prepare his hart. Which holy and behooveful preparations commonly proceed in this manner. He who by the inspiration of God, believeth in him, and considereth the severity of his justice, depth of his judgements, riches of his mercy, goodness, benignity, patience etc. and remembreth withal the multitude and enormity of his sins, first conceiveth a Fear of his most terrible, & dreadful punishments: Fear stirreth up hope of mercy, pardon and forgiveness: Hope enkindleth love of so good and bountiful a Lord: Love breaketh into sorrow and repentance of former defaults: Sorrow accompanied with the precedent virtues, and full purpose of amendment inclineth the hart of our heavenly Father to cleanse Hebr. 11. v. 6. Habac. 2. v. 4. Ecclesiast. 1. v. 28. prover. ●4. v. 27. Proverb. 1. v. 7. Rom. 8. v. 24. Psal 36. v. 40 and remit all our iniquities. And that these virtues do not follow as sequels, but go before as preparations necessary to justification we prove by the same arguments, by which they convince the precedency or necessity of faith: for as faith is required because it is written: Without faith it is impossible to please God. And: The just man liveth by faith etc. so fear of God is likewise necessary, because of that it also said: The fear of our Lord expelleth sin. And: he that is without fear cannot be justified Again: The fear of our Lord is the fountain of life: The fear of our Lord is the beginning of wisdom. So of Hope it is recorded: By hope we are saved. Our Lord will save them because they hoped in him. And: Every one that hath this hope in him sanctifyeth himself, to wit, by his free will working together with God's grace, as S. Augustine 1. joan. 3 v. 3. August. in eum locum, 1. joan. 3. v. 14. Luc. 7. v. 47. Eccles. 2. v. 10. Marc. l. v. 15. Act. 1. v. 38. Act. 8. v. 12. Fulk. locot citato. Ezech. 18. v. 27. Ibid. v. 31. 2. Tim. 2. v. 21. saith upon this Text. So of Love and Charity we read: We are translated from death to life, because we love our brethren: many sins are remitted unto her, because she loved much. And: ye that fear our Lord, love him, and your hearts shallbe illuminated. 2. Or Sorrow and Repentance our Saviour saith: Be penitent and believe the Gospel. S. Peter: do penance and be every one of you baptised in the name of jesus Christ for remission of your sins. Again exhorting Simon Magus: do penance from this thy wickedness, and pray to God if perhaps this cogitation of thy hart may be remitted. Where he requireth penance, in which contrition or sorrow is included: and also prayer, not as sequels which follow according to M. Fulks pelting Sophistry, but as necessary preparations which go before remission of his sin. The Prophet Ezechiel: when the wicked shall turn away himself from his impiety, he shall vivificate his soul. And, cast away from you all your prevarications, wherein ye have prevaricated, and make to yourselves a new hart, and a new spirit. S. Paul: If any man shall cleanse himself from these he shall be a vessel unto honour. What more clear? A sinner may begin to cast off his prevarications, to cleanse and make himself a new hart, a new spirit, he may by Sorrow, grief and penance vivificate, or give life, to his soul, therefore he may, being quickened and stirred up by God, freely concur to his own justification, as shall yet more evidently appear by this description gathered out of the sacred Council of Trent, and many most learned Divines. 3. justification is a motion, or change of our freewill, made Concil. Trid. ses●. 6. by God in detestation of sin, with infusion of grace to the remission thereof, and gaining of eternal bliss. It is called a motion, or change, because it is a passage or departure from the state of sin, to the state of grace, from vice to virtue, from darkness to light, from being wicked, unjust, hateful, in enmity with God; to be pious, just, dear, and linked unto him in the band of friendship, in so much as to justify the wicked, to reconcile the enemy, to raise the lapsed, and to sanctify the sinner, is one and the self same thing, although explained in diverse manners. It is said to be of freewill, for that the will of man is not forced or violently drawn, but voluntarily & freely concurreth to this blessed change. It is added, made by God, because freewill worketh not of itself, but inspired, quickened, and aided by him. He first calleth on us averted from him, he knocketh at the gate of our hearts, he awaketh us being a sleep in our sinful letargy, he stirreth us up, eggeth us forward, helpeth us labouring, refresheth us fainting, and strengtheneth us, accomplishing that which he inspireth: he likewise remitteth the wrong we did unto him, he pardoneth the fault, cancelleth our depts, we willingly as I say endeavouring & cooperating with him. For as a lame cripple helped by his friend to remove from this room to that, doth freely go, yet supported by another: so man by the aid of Gods preventing, corroborating, and helping grace, doth freely consent, and obey his motions, willingly passeth from the prison of vice to the court of his favour, yet succoured by the help of his divine assistance. It is averred to be in detestation of sin, for as much as that preventing grace layeth before the God stirreth us up to the detestation of sin before he infuse his habitual grace. eyes of our understanding the turpitude of vice, and ugly shape of our souls, the beatitude and happiness we lost, the miseries, the severe punishments, the indignation we have incurred, and striketh us with the fear and terror of them, discovereth the means by which we may escape them, means to recover our felicity again. Then it inflameth the affections of our will to love and embrace these happy means, by detesting our forepast, and undertaking a new course of life. Moreover it is inserted with infusion of grace to the remission of sin, because at the same instant justifying grace is infused, and sin expelled the temple of our souls. It is lastly concluded, to the gaining of eternal bliss, to signify that, that is the final end of our justification, the salvation of oursoules, and purchase of everlasting life. 4. Thus man, through the great mercy and sweet motions of God, is prepared by an act of Faith, Fear, Tertul. l. 4. cont. Martion. c. 18. Orig. hom. 3 in levit. Cypr ser. 5. de lapsis. Basil. in psal. 33. August. tract. 9 In ep. joan. & l. de Catechiz. rudibus c. 4. & 5 & l. de natu. & gratia. Clement. Alexan. l 2. Strom. ● ant med. Imbr. l. ●. de poe●it. Hieron. l● 2. adverse. Pelag. & in commenad. ●. c. 〈◊〉. Greg. h●m. 13. in ●uangelium. Aug. ep. 105. Augustep. 106. August. tract. 44. In joan. Cent. 3. c. 4. Colum. 80. Tertul, l. de poenit, & lib. 4. contra Martion. Orig. tract. 32. in Matth. & hom. 24. in joshua. & 26. in ●undem. Hope, Charity, and Repentance to return unto his favour, and to receive the stole of his heavenly justice: for he cannot possibly be excited and recalled from wickedness without grace from above, he cannot believe the way of salvation without faith, nor dread the iudgmentes of God without fear, nor expect and desire his friendship without hope, nor love his goodness without Charity, nor truly detest offences passed without Sorrow & Repentance. Therefore they all jointly make way to this supernatural justifying of our souls, whereby two things are manifest. 1. That our freewill before we be justified, doth not as Protestants fancy, passively concur, but as we say, actively to the callings of God. 2. That not Faith alone, but Fear, Hope, Charity, Repentance and other virtues cooperate also to the work of our justification, as the whole Senate of Fathers agree with us, Tertullian, Origen, S. Cyprian, S. Basil, S. Augustine, S. Clement of Alexandria, S. Hierome, S. Gregory, and the rest, some affirming one of the former virtues to prepare the way to justification, some another. And S. Augustine else where, writing of Faith in particular often teacheth, that it meriteth by way of congruity or impetration, the remission of our sins and true justification, therefore it goeth before the life of grace, and cannot possibly be that virtue in which true justice consisteth. Remission of sins, saith he, itself is not without some merit, if faith do get or impetrate it: neither is the merit of faith none, by which faith he said, Lord be merciful to me a sinner; and descended justified by the merit of faithful humility. And in the epistle next following: But if any man shall say that Faith doth merit the grace of working well, we cannot deny it, nay we willingly confess it etc. They therefore that have faith by which they obtain justification through the grace of God, have arrived to the law of justice. Likewise in another place: This confession, saith he, meriteth justification. 5. The Centurists tax Tertullian, Origen, S. Gregory Nissen, S. Ephrem, S. Hierome, for favouring heerin our doctrine: Tertullian, say they, seemeth to hold that good works do both go before and follow faith; for so he averreth of Patience, And in his fourth book against Martion, he affirmeth the chief cause of Zachaeus justification to have been in that he not knowing, fulfiled the precept of Isay (break thy bread unto the hungry.) In like manner, Origen in so many places (I city their own words) ascribeth to works the preparation to salvation and cause thereof, as in his Commentaries upon S. Matthew: Such, truly saith he, as do profess their faith in jesus, and do not prepare themselves by good works to salvation, are resembled to the foolish Virgins. And in his homilies upon joshua, The habitation or dwelling of God in us he attributeth to our merits (that is, to our merits of congruity, as S. Augustine taught, whom I cited before.) Then they reprehend and labour to refel this saying Cent. 4. c. 10. Colum. 953. Nissen. l. de vita Moys. Cent. 4 c. 4. Colum. ●94. Ephrem l. 2. de compunct. cor. cap. 8. Cent. 4. c. 10. Col. 1249. of S. Gregory Nissen: The grace of the holy Ghost dwelleth not in man, unless be first mortify in himself the force of sin. They accuse S. Ephrem for teaching, that Contrition doth merit remission of sins. Whereupon they reject this as one of his blemished places: Who doth not admire that God by the tears of this short space forgiveth sins, and that we gauled with the sore of a thousand wounds, he at the eleventh hour cureth us by tears? Again: When he hath healed us, he rendereth the reward of tears? S. Hierome also they blame, because in his commentary upon the prayer of jeremy Nimium tribuit contritioni, he attributeth too much to contrition: they blame him likewise for holding, That Cornelius received the holy Ghost by the works of the natural law, by which Abraham, Moses, and other Saints were also justified. What S. Hierome there meaneth by receiving the holy Ghost, and whether Cornelius were S. Basil. reg. 224. ex brevior. Greg. hom. ●. in Ezech. justified before the coming of S. Peter, I refer my Reader to the expositors upon that place: and certain it is that S. Basil, & S. Gregory do insinuate, that the alms, prayers, and other moral good works, which Cornelius wrought, were acceptable preparatives to move God to mercy, and to communicate unto him the grace of inherent justice. Which preparation Prosper expressly acknowledgeth, and freeth it from the heresy of the Pelagians, Prosp. l. de lib. arbitr. ad Ruffin. Beda in hunc locum. saying: that they did not understand that preparation of Cornelius to be made by God's grace, as we do. And Venerable Bede out of S. Gregory affirmeth of the same Cornelius: He knew God Creator of all, but that his omnipotent Son was incarnate he knew not: and in that faith he made prayers, and gave alms which pleased God, and by well doing he deserved to know God perfectly, to believe the mystery of the Incarnation, and to come to the Sacrament of Baptism. S. Augustine also thus: Because Aug. l. ●. de Bapt. c. ●. whatsoever goodness he had in prayer and alms, the same could not profit him, unless he were by the bands of Christian society and peace incorporated to the Church: he is bidden to send unto Peter, that by him he may learn Christ, by him he may be baptised. Whereby it appeareth that all these allowed his preparative works to deserve in a manner by way of congruity, the justifying grace of the holy Sacrament of Baptism. 6. It is bootless to demur any longer on the recital Rom. 4. joan. 20. v. 29. Matth. 8. v. 10. & 15. v. 8. Luc. ultim. 25. Marc. vlt. v. 14. of other sayings in a point so clear, which Protestants themselves could never gainsay, unless they would have us work like stocks and stones, or like brute and senseless creatures without freedom and election in the most noble and supernatural act of our faith, wherein they place the sum of our spiritual life. For if that be free, as the Holy Ghost declareth it to be, commending the faith of Abraham, and of many other that believed, rebuking the incredulity of such as believed not, which he would not have done, if it had not been in their power to believe or not to believe. Then it must needs presuppose a pious affection of the will to go before, and bend the understanding to assent unto such hidden misteryes, as he embraceth, not only because that alone can afford it the dignity of freedom, but also because the understanding being not inclined by nature, nor drawn by the evident sight S. Tho●. 2. 2. of the object, nor otherwise enforced, cannot possibly, as S. Thomas the oracle of Divines reasoneth, give assent to dark, obscure and inevident articles, unless it be bowed and determined by the force of the will, which force and Concil. Araus. c. 5. Concil. Tol. 4. c 55. refer. c. de Iudaeis dist. 45. August. tract. 26. in joan. Ambr ad Rom. 4. in illa verb. Ei autem quioperatur etc. inclination the Arausican Council termeth, Initium fidei, & ipsum credulitatis affectum, the beginning of Faith, and the affection itself, or desire of believing. And for this cause the fourth Toledan Council, saith: Mentis conuersione, quisquis credendo saluatur: By the conversion of his own mind every one believing is saved. S. Augustine reciting many things that man may do not willingly, immediately inferreth, but believe he cannot, unless he be willing. S. Ambrose: To believe, or not believe is the part of the will: for he cannot be forced to that which is not manifest. Origen, No man is deprived of the possibility of believing: for this is placed in the arbitrement or choice of man, and in the cooperation of grace. S. Clemens Alexandrinus: The kingdom of heaven is yours if you will etc. it is yours if you shall only be willing to believe. Which words the Centuristes quote, and with their proud and audacious pen censure as Origen ho. 2. in diversa loca sacrae Scripturae. Clement. Alexan. in paren. Cent. 2. c. 4. Col. 59 Iraen. Col. ●8. apud. Centur. erroneous. As also the like of Iraeneus, the like of others. But the authority itself of these Ancients, the purity of that prime and perfect age is enough to quite them of that false accusation, enough to clear the truth of our cause, that some thing goeth before the assent of our understanding or act of faith, that we do not like beasts unuoluntarily believe: but that we willingly prepare ourselves, and freely work to the obtaining of justice. Wherein how fare M. Field forsaketh his own confederates and runneth in the same line with us, shallbe discovered in the next Controversy. 7. As for M. Abbot's argument to the contrary, That Feild in his 3. book of the Church c. 44. Abbot in his defence sect. 20. fol. 467. as a dead carcase cannot concur to his resurrection, no more can a man dead in sin any way cooperate to the restoring of his life. I answer, that the parity haulteth in this main joint or principal limb, that the dead man hath no working power or ability at all to produce the actions of life. But the sinner although he be wholly dead in respect of supernatural grace, yet he liveth a natural life, hath a natural and lively faculty of free will, which albeit by itself it be altogether unable to work any good appertaining to salvation, yet by the assistance and aid of God it is quickened, elevated, and enabled to cooperate with him unto the works of piety. And it is a thing usual in the course of Nature (to requite your natural comparison with the like examples of nature) for a dead & senseless thing to cooperate, if not actively as some do, at least by way of disposition to the receiving of life: for so the dead and corrupted grains of corn by the fertility, moisture, and warm bosom of the earth, do according to some part of them, not only dispose, but also produce their vegetive life, yea the mortified & dead matter (which example every way sitteth my purpose) ministered by parents to the begetting of children, doth truly concur by way of disposition to their receiving of life, to the creation of their breathing and reasonable souls. If dead things have this efficacy by the supply of dead & senseless causes to concur to natural life, why should not the lively faculties of our mind, by the supernatural succour of the supreme cause, have force and vigour also to dispose our souls to the supernatural grace? 8. But to grant this, saith M. Abbot, is to slide into Abbot in his defence c. 4. f. 80. & 459. the heresy of the Pelagians, with whom he impiously consorteth both us & the sacred Council of Trent in such malicious manner, as when we assign a substantial difference between us and them, by holding the precedent acts of Fear, Hope, Love etc. to proceed not Abbot ibidem. c. 1. f. 104. 106. 107. Aug. con. Pelag. & Celestina. c. 2. &. 4. c. 31. 32. 33. 35. 37. from the force of nature, not from our own merits, as they imagined, but from the benefit of God's grace, he replieth again, that we do but dally with the name of grace, as Pelagius did, who acknowledged also the necessity thereof, as he goeth about to prove out of many places of S. Augustine, out of his first book against Pelagius, and Celestius in sundry Chapters, and out of his Epistles also. But he willingly or cunningly passeth over the collusion, or legierdumaine of the Pelagians, who to beguile the Bishops of the Eastern Church usurped the name Grace, as the same S. Augustine both in the aforesaid, and in other places testifieth, in diverse senses most different from Sec Aug. ep. 90. 95. 105. 106. & 107. Vasq. in 1. part. dips. 9●. c. 9 Molin. item in 1. part. disp 19 mem. 5. Aug. tom. 7. l. 1. & 2. de great. Christ. & de peccat. Origin. us. For first they sometime termed the benefit of creation, conservation, and free will itself by the name of grace, because they be singular gifts by Gods gracious favour bestowed upon us. We here take Grace always for that, which above the course of nature through the merits of Christ is supernaturally imparted. 2. They, although they did after confess a supernatural grace, yet they say, it was only profitable to facilitate, not necessary to accomplish & fulfil the commandments, which S. Augustine often reprehended in them: or as Celestius Pelagius his scholar did temper & qualify the roughness of his Master's speech, it was necessary to perfect and consummate, not to inchoate or begin the perfection of a good and pious work, witness S. Augustine against the two Epistles of Pelagius. We say it is absolutely necessary, not only to consummate but also to begin, not only to facilitate, but Augu. l. 2. cont. 2. ep. Pelag. ●. 8● Aug. l. 1. de great. Christ con. Pelag. c. 4. 5. 25. 26. Phil. 2. v. 13. August. l. de great. & lib. arbit. ●. 16. Aug. l. 10. cont. 2. ep. Pelag. cap. 19 Aug. l. 1. de great. Christ. c. 1. even to perform or satisfy any part of the law as it ought to be pleasing and grateful unto God. 3. They held that grace afforded possibility only to the will, not force & efficacy to shun evil and embrace good: they thought, that grace, saith S. Augustine, doth not help us to do, but only that we might be willing & able to do. We teach with the Apostle that it is God who worketh in us both to will and accomplish. His grace, say we, with S. Augustine, doth not only give sufficient, but vires efficacissimas voluntati, most efficacious forces to the will, to perform and effectuate whatsoever good it willeth. 4. They affirm, the grace of God to be given us for our deserts, and that it-followeth the determination of our will, which S. Augustine averreth, reporting of Pelagius, that man according to him is aided in doing good: Pro meritis viz. voluntatis bonae etc. for the merits, to wit, of his good will, that grace deserved might be: estored, not undeserved given. And again: Whatsoever grace he alloweth, he affirmeth it imparted to Christians according to their desert. So the Semipelagians would have the beginning of faith to spring from our selves, from the faculty of freewill, as appeareth out of their ringleader Faustus Regiensis: But Faust. Regien lib. de arbit. c. 8. & 15. Concil. Araus. 2. Can. 5. we say with the Arausican Council, that the beginning of faith or pious affection by which we believe, is the gift of God. We say that grace goeth before, exciting our will, and is mercifully bestowed on us for our Saviour Christ his sake, wholly undeserved on our part. 5. When the Pelagians admitted the necessity of grace to awake and stir us up, they understood it, saith S. Augustine, of the law of the doctrine, and of the examples of Christ outwardly preached Aug. l. 1. de great. Chri. c. 7. 8. 9 10. 11. 12. 13. & 14. ep. 106, ad Paulin ● & 107. ad Vitalem. and proposed unto us. We besides that outward grace and favour of preaching, believe also an internal grace, which inwardly moveth and worketh with us. For if a way faring man should fall a sleep in a dangerous wood, where he were ready to be devoured, and should be so benumbed of his senses, or enfeebled with travail, that he could not move without help, it were not enough for another to awake and warn him of the danger, to show him the way by which he may escape, unless he afford him also his helping hand, unless he secure, stay, and aid him to departed: so it is not sufficient to hear the word of God thundered in our ears, to hear the truth delivered, the examples of Christ, of his Saints, and followers set before our eyes, unless God himself vouchsafe to enlighten our understanding, inflame our will, touch and open the Act. 1●▪ vers. 14. strings of our hearts, as he opened the hart of Lydia, to attend ●o those things which were said by Paul, unless he inwardly inspire, move, and cooperate with us to embrace the saith, which is outwardly propounded. 9 In this therefore and all the former positions of Grace, we descent from the Pelagians, as M. Abbot might have seen in the self same places he quoted out of S. Augustine, if that passion which ministered to his pen those Aug. l. ●. & 2. de great. Chri. & peccat. orig. odious comparisons between them and us, had not dimmed his sight from discovering these manifold differences of truth from heresy. He might moreover have read in the foresaid S. Augustine, that all beit Pelagius by those ambiguous acceptions of the word Grace, deluded many Bishops in the Council of Palestine, yet he never could, how beit he endeavoured much, deceive or beguile the Roman Church, that impregnable rock against which no heresy can ever prevail. But M. Abbot ubi supra c. 1. fol. 105. 106. 107. Abbot contendeth and struggleth to prove that the Roman Church, the an cient Fathers, and S. Augustine himself condemned Pelagius, because he confessed not the habitual quality and gift of renewing grace to be necessary to every pious and Godly deed, although he acknowledged Idem folio 110. the work of preparation to proceed from the preventing grace and help which we and the holy Council of Trent admit, yea (saith he) this grace of ours, the very Heathens Aristotle and Tully allowed, saying: Never any man Arist. de mundo. Cicero de natura De orum 1. q. Tuscula. proved great and excellent without some divine instinct. I answer, he struggleth, I confess, and struggleth eagerly to heap up falsehoods and hateful criminations, not to all eadge any grounded proofs or substantial testimonies, either against us, or that Ecumenical and venerable Council. For albeit the Heathens acknowledged the divine concourse or special influence of the supreme cause to all heroical acts, yet they still bounded and restrained it within the confines and limits of nature: they never dreamt of any supernatural grace, of any motion or illumination bestowed upon us, through the merits of Christ, or any special succour or inspiration of God, ordained to the remission of sins, justification of our souls in this life, or to our future glory and felicity in the next. For although those heavenly impulses which God gave to the Pagans were often addressed to that end, as S. Augustine affirmeth, of the strange mutation made in Polemo by the Aug. ep. 230. Araus. 2. Can. 5. 7. & 15. Aug. ep. 105. persuasion of Zenocrates: Yet they were not acquainted herewith; they ingulfed in the lake of superstitious infidelity, never acknowledged the extraordinary benefit of those supernatural favours, of which we only speak. Secondly, how falsely we are accused to agree with the Pelagians, and how main an opposition there is in sundry points between us and them, I have already declared. Thirdly, that the Roman Church and Ancient Fathers censured Pelagius among the rank of Heretics, not for his denial of habitual, but chief of actual grace Augu. ep 105. & 107 & l. degra. & lib. arbi. c. 17. l. 1. de praedest. Sanctor. c. 19 l. 2. de piece. merit. & remis c. 18. in Enchirid. c. 32 de nat. & great. c. 32. l. 1. ad Simpl. q. ●. which preventeth and cooperateth with the consent of our will, independent of the merits thereof, is so evidently expressed, and so often repeated, not only in the second Arausican Council, but also by the Pelagians chief Antagonist, our greatest champion S. Augustine himself, as M. Abbot's paper might have blushed for him when he wrote the contrary. For it is not enough to confess an habitual or inhabitant grace, which S. Augustine calleth the grace of remission of sins: but we must also, saith he, acknowledge a grace precedent, which must dispose and prepare us to obtain remission, styled by him Preventing, and aiding, or concomitant grace, the one wrought in us without us, that is, without our free consent, the other in us with us, to wit, with our free consent. 10. But the dust which stopped M. Abbot's eyes from beholding a truth testified in so many places, was the cause of his mistaking of some of S. Augustine's words, calling Abbot ibid. f. 105. the grace, for which he contended with Pelagius, the grace whereby we are Christians, and the children of God, whereby we are justified etc. And yet he only graceth with those terms, the former motions or illuminations of the holy Ghost, because they move, induce, and disspose us to be just, good, and the children of the highest: Gab. Vasq. 1. 2. disp. 18●. c. 1. or because they make increase in the perfection of justice already attained, as Gabriel Vasquez solidly interpreteth him. And S. Augustine himself plainly insinuateth in his epistle to Sixtus a little after the midst, saying: No man is Aug. ep. 105. delivered and justified from the evils of his transgression or prevarication, but by the grace of jesus Christ our Lord, not only by remission of sins, but first by inspiration of faith itself and fear of God. Now in what sort can we, by inspired fear, by inspired faith be justified? in what sort can we be delivered from our offences, before our offences be forgiven, before remission of sins, but only by them as by dispositions, preparations, or certain merits of congruity to obtain remission, therefore S. Augustine taketh grace by which we are justified, for that which moveth or disposeth to justification: in which sense he affirmeth about the beginning of the same Epistle: That faith by some kind of merits August. ibid. obtaineth remission, and yet that remission is not of merit, because faith is a free gift of God, and not proceeding from our selves, as the Pelagians boasted of their belief, S. Augustine also in many other his Treatises cited above, speaketh so expressly of preparing, preventing, and aiding grace, before the infusion of habitual, as his words can bear no other interpretation then that which I have mentioned, unless a man would bend his wits, and force his quill of purpose to misconstrue his meaning. THE NINTEENTH CONTROVERSY. DECLARETH How Faith alone doth not justify: against D. Whitaker, D. Feild, D. Abbot, and all Sectaryes. CHAP. I. THAT we may not stumble at the beginning, Ch●nitiu● in. 1. part: examina●. Con i●. Trid. Calu. l. 30 instit. c. ●. §. 9 Fulk. in c. 13. 1. ad Cor. sect. 5 Perkins in his reform, Cath. f. 7●. nor post away in vain, before I go further, I will truly lay down the state of this question, as it is controverted & defended on both sides. Protestants distinguish three sorts of faith. 1. The historical faith, as they term it, by which they believe the history of the Bible. 2. The gift of faith to work miracles, of which S. Paul: If I should have all faith, so as I could remove mountains etc. 3. The saith and affiance in the divine promises of God. So that the truth and veracity of God is the proper object of the first, his power of the second, his mercy and goodness of the third. Which later faith they subdevide again into Abbot inhiss defence cap 4. fol. 453. Whitak. l. 1. adverse. Duraeum. two members, or branches; into a general belief, that God will faithfully accomplish all his promises, will grant remission of sins to all true believers: and into a particular and special faith, whereby every Protestant persuadeth and assureth himself, that his sins by the mercy of God in Christ be forgiven him. And in this special affiance, and firm persuasion all Sectaryes place their justifying faith: from whence Charity and good works according to them only flow as fruits and necessary sequels, accompanying their belief. Thus they. 2. We on the other side defend, that Charity and good works, are not only fruits or signs, but the life or Ephes. 4. v. 5. Cyril. ca▪ Greg. Nazian. or at. ●ltim. in sanctum lavacrum. Aug. in Enchirid. c. 2. 5. 7. 8. & l. 2. conduas epist. Pelag. c. 5. Leo serm. ●1. de Epiphan Fulg. l. de side ad Petrum▪ in prolog. Hebr. ●1. v. ●. Ga●. V●s. ●● 1. ●. disp. ●10. ●. 7. substance of justification. Likewise we deny, that counterfeit division of several faiths, which they device, and embrace with holy Scriptures, one dogmatic and Catholic Faith, by which we believe the Gospel of Christ the articles of our Creed, and whatsoever in this kind the universal Church proposeth unto us. For as there is but one formal motive or subject of belief, to wit, the prime verity, or divine authority obscurely revealing the histories of the Bible, the power of working miracles, the promises of God, and whatsoever else: So there is but one true and Theological virtue of faith, which with most constant assent believeth them all, one Lord, one Faith, one Baptism. And to this one sole faith, not to the peculiar persuasion of Sectaryes is ascribed by S. Cyrill Patriarch of Jerusalem, by S. Gregory Nazianzen, S. Augustine, S. Leo, and S. Fulgentius, the whole force of justification, which in any part of sacred Writ is attributed unto Faith. Wherefore although we hold that this Theological Faith be the beginning & foundation of our spiritual building: for be that cometh to God, must believe that he is. Though it be also the root from whence the life of grace doth sometime spring, by stirring up, and exciting the affections of the will, to love good, and detest sin; yet it doth not fully engender that spark of life, it doth neither wholly dispose to the favour of God, as I have already proved, nor intierely sanctify and make us just, as I shall now demonstrate. Math. 25. v. 11. Matth. 7. v. 22. joan. 12. v. 42. 43. Matth. 22. v. 11. 3. The foolish Virgins, who cried: Lord, Lord open unto us, had faith, and believed in him whom they invocated. The false Prophets believed, who wrought miracles in the name of Christ. The Princes of the jews who loved the glory of men more than the glory of God, yet as the Scripture saith, they believed in Christ. The guest who was found at the marriage feast without his wedding garment, he believed also, for by faith he yielded to the calling, & came into the house Whitak. l. 8. adverse. Duraeum & in his answer to 1. reason of M. Campian. Abbot in his defence c. 4. Orig. tract. 32. in Matth. Hilar. can, 27. Hier. ep. ad Demetr. Theoph. & Euthy. in cum locum. August. tract. 54. in joan. August. tract. 53. in joan. Beliar. de iustif. l. 1. c. 15. of God: and yet none of these were justified: therefore Faith alone is not sufficient to iuftification. M. Whitaker, M. Abbot and the rest will answer, that: These had not a true, but a feigned, dead and idle faith: dead and idle we confess it was, yet true and unfeigned in respect of the essence and nature of Faith: for the Evangelist speaking of the jewish Princes, useth the same word, crediderunt, they believed in Christ, as he doth when he discourseth of them who believed indeed, which would breed intolerable ambiguity & doubtfulness in expounding of holy Scripture, if he were not to be understood of true belief. Secondly the ancient Fathers interpret all these places of true and unfeigned Faith: Origen, S. Hilary, S. Hierome the first, affirming the foolish Virgins to be excluded from their bridegroom, not for want of true faith, but for want of good works. S. Hierome, Theophilact, and Euthymius the second, of the false Prophets, attributing to their faith the invocation they made: Lord, Lord, have not we prophesied in thy name? and intimating thereby that faith alone is not enough to salvation. S. Augustine expoundeth the third place likewise of true faith, comparing the faith of those Princes with the true Faith of such as openly confessed the name of Christ: Affirming that if they also had proceeded and gone forward in that entrance of belief, they might by profiting have overcome the love of humane glory. But that Faith as Cardinal Bellarmine well argueth, which by profiting could vanquish the affection of vain glory, was true faith, otherwise that Faith had Tertul. l. de resurrec. carnis. Orig. & Chryso. in hunc loc. Ambr. ser. 14. de na●ali. Hieron. Gregor. Theoph. & Euthy. in ●um locum. Maldon. in. cap. 22. Matth. jacob▪ ep. cap. 2. v. 14. 17. & 14. Augu. de ●●de & op●rib. c. 14. Whitak. l. 1. adverse. Duraeum & in his answer to 1. reason of M. Ca apian. Witak. ubi supra. Fulk. in c. 2. joan. sect. 9 Abbot c. 4. f. 476. & 477. not profited, but another arriving to perfection, that had failed. Lastly that he who wanted his wedding garment believed also aright, is insinuated by Tertullian, Origen, S. Hierome, S. Chrysostome, S. Ambrose, S. Gregory, Theophilact, and Euthymius, who conformably teach, that he was cast into outward darkness, not for any defect of faith, but for want of Charity, good works, or virtuous life agreeable to his faith. Therefore Maldonate had great reason to commend this as an excellent place against all them, that hold Faith alone to be sufficient for salvation. 4. The second argument is taken out of S. james his Epistle, which was, as S. Augustine saith, specially directed against the erroneous maintainers of only Faith, and containeth many passages clean contrary to our adversary's assertion, as if a man, saith he, hath faith, but hath not works, shall Faith be able to save him? Likewise: Faith also if it have not works, is dead in itself. And: Ye see that by works a man is justified, not by faith only. Whitaker replieth, that S. james treateth of an idle & feigned faith. But this is evidently false: for he treateth of the faith of Abraham much renowned in holy Scripture, of that faith of his which was consummated by his works, which together with works did justify him before God, which must needs be a true faith: for a counterfeit faith had never been commended by the holy Ghost, nor been said to be consummated by works, much less could it justify before the face of God. Again, what needed the Apostle labour so much to prove that a feigned and counterfeit faith nothing availeth to the gaining of Salvation, when none of those Christians against whom he wrote ever imagined any such matter. And demanding, thou beelevest that there is one God? how could he have answered, thou dost well, if with a counterfeit Faith he had believed; which had been rather hypocrisy, than well doing. Another evasion therefore both he, Doctor Fulke, and Doctor Abbot devise, that S. james speaketh of Faith outwardly professed, which declareth us just in the face of men, not of inward faith whereby we are justified before the sight of God. But by the same argument this is also refuted, for the beloiving in God, is inward faith: Then Abraham's faith there mentioned, was justifying faith in the ●ight of God, that alone did not justify him, but works consummated; they perfected, not another, but the same Aug. l. 21. de Civit. Dei c. 26, & l. de vnic. Bapt. c. 10. Cyril. l. 10. in joan. Chrys. hom. 2. in Gen. & hom. 2. in ep. ad Philemon. Hier. in c. 5. ad Gal. & tom. 2. in Apol. ad Pamm●. c. 2. Aug. l. 83. q. q. 76. Aug. l. de fide & operi. c. 14. justification; therefore they also perfected the justification before God, or faith alone performed it, which the Apostle denyeth. And thus S. Augustine, S. Cyrill, S. Chrysostome, and S. Hierome understand S. james of true Faith, which they also teach, not to be available to salvation without other virtues. Likewise it is clear, that S. james taketh Faith in the same sense S. Paul did, when he taught that a man is justified by faith, for which cause S. Augustine noteth, that he took the same example of Abraham, which S. Paul used, purposely to disprove the perversity of some, who misconstruing S. Paul's meaning, pleaded the sufficiency of faith alone: of which see S. Augustine in his book of Faith and Works, where he averreth, that because this opinion of only faith sprung up in the days of the Apostles, therefore S. Peter, S. john, S. james, and S. jude in their Epistles directed their intent specially against the same, earnestly avouching that Faith without works availeth nothing. By which it is manifest, that S. james & the rest spoke not of the outward profession, but of the inward faith and belief of the hart, to which S. Paul with charity attributeth justification: or else they all roved from the mark, and disputed in vain, or S. Augustine the most faithful Herald of all antiquity, utterly mistaketh the scope of their intention. 5. My third argument I frame in this manner: The Protestant who by faith is justified, may after fall into fornication, adultery, and other damnable sins, or not. He will not seek to persuade us, that he cannot fall into any sin, for that were to broach a new the jovinian heresy, which S. Austin, & S. Hierome have long Aug. ep. 29. & de haer. c. 82. Hier. l. 1. co●t. jou. since buried in the lake of hell. Fall then he may, as experience teacheth of sundry forward Protestants & Ministers also arraigned & condemned for their villainies in this kind. Well then suppose they may sinne: I ask whether falling into these horrible crimes, they lose their true faith, which they had before, ● retain it still? To grant that they lose it, is to make all sinners not only grievous offenders, but either Atheists, Heretics or Infidels also: for he that is bereft of Faith, must needs be infected with Atheism, Heresy, or plain Infidelity: It is to divide and separate them from all union with Christ, and to cut them off with Wicliffe from being members of the Church: it is to deprive them of the patronage of Christ's imputed righteousness, or not imputing their sins, and to make them sin like misbelievers to death and damnation (for Christ covereth not the sins of any according to them, but of the faithful only:) it is against the common axioms of Fulke, Whitaker, and their followers, who ween that true faith once gotten can never be lost, the print thereof, according to Caluin, can never be blotted out of the hearts of Gods elect, To hold that they still retain their true faith, notwithstanding they wallow in Cah●. l. 3. instit. c. ●. §. 11. these sudds of uncleanness, & that their faith alone doth justify them, is to hold that they still abide in the state of salvation, and may enjoy the kingdom of heaven, if they should chance to departed in that wretched case, which is quite contrary to the Apostle: Do not err, neither fornicatours, nor servers of Idols, nor advowterers, nor the effeminate, 1. Cor. 6. v. 9 &. 10. nor the liars with mankind etc. shall possess the kingdom of God. I know the juggling they use to delude this argument is, that in thes sinner's faith is darkened during that time, like the Sun overcast with clouds, like the fire covered with the ashes, like the tree in winter bereft of her blossoms. But all these exampls war against them: for the tree in winter is truly a tree enjoying her vegetive life, the fire raked up is perfect fire, the Sun overclouded looseth not the beams of his natural light, although they be hindered from shining unto us. Therefore the darkened and Caluin in An ●id. ad Canonem 28. sess 6. in Concil. Tried, affirmeth. Particulam aliquam vitiae fidei manore inter gravissimos lapsus. covered faith of the adulterer is true faith, perfect in the nature of faith, looseth not any motion of life, or beam of grace which is due to faith: and if that alone be sufficient to justify remaining in the adulterer, it affoardeth to him the benefit of justification, and by necessary consequence also of salvation: for no winter barrenness, no embers or ashes, no cloud of sin can deprive the justified person of his right to heaven, which do not dismantle him of the robe of justice. Answer therefore hereunto what you list: escape you cannot, unless you leap into some detestable heresy. 6. My fourth argument is, when the Protestant persuades himself, or undoubtedly believes, the remission of his sins; either he hath his sin by that act of faith remitted before, or after: he that saith, it is after, alloweth his precedent persuasion to be false and deceitful, believing the forgiveness of his sins which then was not: he that will have it before, admitteth a remission of sins, and consequently a true justification before his belief, which cannot be: for without Faith it is impossible to please God: he who holdeth, that his belief causeth the remission which it believeth, will have his belief Gab. Vas. in 1. 2. disp. 110. c. 3. and knowledge so omnipotent, as to make the object which it knoweth, the mystery it believeth: as if a man by believing himself to be a great Lawyer, a great Physician, a great Divine, should endow himself with the Aug. l. 4. de Genes. ad lit. c. 32. perfect knowledge of Law, Physic, and Divinity, wherein they seem to surpass the nature of God, whose knowledge being most efficacious and practical; yet it followeth, as Gabriel Vasquez teacheth, the object it knoweth according to the posteriority of understanding: It followeth I say in affirming, or knowing it to be true. In which sense S. Augustine teacheth, that no knowledge can be unless things known precede: and we may avow that no faith can be, unless it first presuppose the article believed: for as our knowledge is true or false, because the object we know is such: so our belief is certain and undoubted, because the thing is infallible which we believe. 7. M. Field beholding the ruins this Canonshot makes in the walls of their perfidious and faithless persuasion, raiseth the engines of his wit to divert the battery and annoyance thereof: and first proposeth the argument thus: When men begin to believe, either they are just, and then their faith iustifyeth them not, being in nature after their justification: Field in his 3. book of the Church c. 44. or else they are not just, & then special faith making a man believe he is just, is false: and so man is justified by ally. To this horned argument, we answer, saith he, that special faith hath sundry acts, but to this purpose specially two: the one by way of petition, humbly entreating for acceptation and favour; the other in the nature of comfortable assurance, consisting in a persuasion that that is granted which was desired. faith by her first act, obtaineth and worketh our justification, and doth not find us just when we begin to believe; by her second act she doth not actively justify, S. Thom. 1. 2. q. 83. ●●t. 3. but finding the thing done, certifyeth & assureth us of it etc. So then (quoth he) faith in her first act is before the justification, & procureth or obtaineth it. Hitherto M. Feild, and very profoundly without doubt, distinguisheth faith into two acts, whereof the first he mentioneth is no act of Faith, but a prayer or petition humbly entreating for acceptation Fulk in c. 2. jacobi sect. 9 circa finem. Abbot in his defence cap. 4. fol. 487. and favour, which properly, as S. Thomas proveth, is an act of Religion, as much different from faith, as a man from a Calf. And the second seemeth rather to be an assured confidence of the will, than any supernatural assent of the understanding, in which Faith consisteth. But these things I let pass. The opposition here he maketh against his own adherents, the contradicting of Doctor Fulke, the overtwharting of M. Abbot, the impugning of another principal and general article of Protestancy is more remarkable than a private absurdity or ignorance of his. For to affirm, That faith by way of petition humbly intre●●eth for favour, obtaineth and worketh our justification, and doth not find us just, is to grant a certain kind of preparation, congruency, merit, or disposition to go before the life of grace, and justification of our souls; which how earnestly M. Fulke and Doctor Abbot gainsay, I have declared and refuted in the precedent Controversy. Then it is opposite to that common principle, which Protestants maintain, That the captived will of man concurreth passively only to his justification, until he be truly justified in Christ. Howbeit M. Field here teacheth, this petition, to obtain, to procure, to work our justification, before it be effected: which M. Abbot writing against our preparative works of prayer and petition reproveth 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▪ ●. Father: the spirit of adoption, and grace is the spirit of sanctification. It followeth then that we pray not, but by being first sanctified, and because sanctification is consequent to justification, it must follow also that justification must go before prayer. Hitherto he, warring against M. Feild, one Sectary against another, as Esay prophesied of them, saying: I will make the Egyptians to run together against the Egyptians: & a man shall fight against his brother, & every man against his friend. But I will not further exaggerate these horrible breaches between him & Isa. 29. v. his fellows. I will not entreat M. Field to reconcile his assertion with their other fornamed principles. I only desire him to tell me, whether the petition which worketh our justification, and doth not find us just, be in his opinion an act of true justifying faith, or no? Let him answer that it is, and he yieldeth, that faith alone doth not justify, he yieldeth this first act to be an act of true faith, and yet that it doth only impetrate and procure justice, and not make us formerly just: but if the first act of true faith doth not justify, neither can the second, or third, or any other ensuing act, afford that benefit: for they being all, and every one of the same special nature, they having all the same essential form, that effect which in no degree is performed by one, cannot be effected by any other, except they dream that one & the same virtue should consist of diverse essential forms, and so by diverse acts yield diverse formal effects, which very nature itself, and every Puny in Philosophy will condemn of implicancy and contradiction. 8. Let him deny it to be an act of justifying faith, and he denyeth his own division of special faith into sundry acts, he deludeth our argument, proposed not of any other virtue, but of their special faith: and of the first act thereof, which can be but one, and of that one it proceeds whether justification be before it, after it, or caused by it, as is urged above. 9 Again supposing these two acts into which he brancheth his special faith, how is man justified by Faith? The second act of comfortable assurance doth not as he saith, actively justify, but finding the thing done, certifyeth and assureth us of it: the first doth but impetrate, obtain, and procure it by way of request, no act can he assign between the first and the second, therefore no act of faith can he assign, whereby he may be formally justified. On the other fide I think the Protestants petition, which humbly intreateth for acception and favour, must needs proceed from faith. For how shall they humbly ad Rom. ●●. v. 14. entreat? How shall they invocate in whom they have not believed? Believe than they do, before they entreat, and yet they are not just: therefore Faith alone doth not justify, but only by way of impetration, by stirring up our affections, and exciting our will to crave and desire it, which with S. Augustine, and the whole school of Catholic August ep. 105. de. praedest. Sanctor. c. 7. Divines we willingly embrace. And to which M. Feild must at length retire for rest and safeguard, or else well canvased he is driven to the wall, which way soever he turneth. 10. The fifth argument which I mean to prosecute, is of the regeneration of young baptised Infants, who Feild in his 3. book ●. 44. fol. 179. cannot be justified by an act of special faith, because they can have none, as M. Field accordeth with us, but by the habitual qualities or inherent habits of Faith, Hope, and Charity, therefore all others are justified by the like, because the same spirit of adoption, the same title of diuin Augu. l. 1. cont. 2. ep. Pelag. ● 7. &c 21. l. 1. den pecc. meri. c. ●●. ep. 157. Marc vlt. v. 16. Act. Apost. c. 8. v. 37. filiation, the same new birth, and regeneration in Christ, the same seed of life, the same formal cause of justification, is in every one of these faithful, in every child of God, in every state whatsoever, as S. Augustine teacheth. 11. Likewise when the Adul●i, or such as arrive to the use of reason are baptised, faith is required as a necessary disposition for them worthily to receive the grace of Baptism, therefore our Saviour said: He that believeth and is baptised shallbe saved. And S. Philip to the Eunuch desirous to be christened, answered: If thou believe withal thy hart, thou mayst. But the Faith which Christ, the faith which Philip exacted before Baptism, was no doubt true & perfect faith, that faith which together with the Sacrament was sufficient to salvation, and yet that faith alone did not justify; or if it did, it remitted them their sins, it regenerated and implanted them in Christ, & acheived before all those heanenly effects, for which that holy Sacrament was ordained: in vain than was it instituted, in vain was it after applied. No, say you, it is after applied, as a sign or seal of regeneration, as the outward pledge of adoption, Roger's art. 27. Whitak. l. 1. adverse. Duraeum fol. 675. Calu. l. 4. instit. c. 24. §. 3. Calu. ibid. as an addition to confirm and ratify the promise of God, to establish us in the faith thereof. But this pledge, seal, and addition is not requisite in the behalf of God: for his truth (saith Caluin) is by itself sound and certain though, and cannot from any other where receive better confirmation them from itself. Neither is it needful: for the ignorance, as he fancieth, and dulness of Protestants, for their special affiance being as they brag certain, known, and infallible justifying faith, giveth them more assurance of the remission of their sins, and promises of God applied unto them, than any outward signs or additions whatsoever. Again the performance 2. Pet. 1. v. 10. of good works, to which S. Peter exhorteth, the word of God heard or read, is more apt and efficacious to excite and stir up our Faith, to confirm us therein, than the dumb elements of water, bread, and wine, which you only use. Besides the Scriptures and Father's attribute unto Baptism not only the force of a sign, or seal, to Tit. 3. v. 5. joan. 3. Ephes. 5. 1. Cor. 6. Ambr. l. ●. de Sacra●. c. 4. Leo. serm. ●. de nativiitat. Clement. Alex. l. 1. paeda. c. 6. Basil. l. c. de spirit. saint cap. 15. Hier. l. 3. cont. Pelag Hilar. in psal. 65. Tertul. l. de Bapt. c. 1. Dion. c. 3. Eccles. Hiera. p. 1. Nazian. in sanctum lavacrum. Aug. in psal. 73. & l. 19 in Faust. c. 13. Iren. l. 4. cont. baer. c. ●0. Chrys. bo. 17. in Gen. Orig. bom. 3. in Gen. Epiphan. baer. 30. Basil. l. de spir. sanct. c. 14. Euseb Caesar. l. 1 daemon. Euan. c. 10: & ●. bistor. c. 1. Emisbom. in Sabb. post. 1. Domin. Quadr. Ambr. ●p. 72. ad Iren. & in cap. 4. ad Rom. August. ep. 19 ad Hier. tract. 41. in joan. q. 25. in ●. Numer. ratify grace, but the true efficacy of an instrumental cause, to justify, and cleanse our souls from the filth of sin, therefore sound and entiere faith which goeth before as a preparation necessary, doth not work the effect, but the Sacrament which is after ministered. Whereupon it is termed not the pledge or token, but the laver of regeneration, by which we are borne a new, are cleansed, are washed from sin. So S. Ambrose also saith of the baptised: By this fountain he hath passed from things earthly to heavenly, from sin to life, from fault to grace, from defilement to sanctification. S. Leo: The power of the most high which made that Mary brought forth a Saviour, doth make that the water regenerateth the believer. S. Clemens Alexandrinus termeth Baptism the grace, perfection, illumination, and lauer by which we are washed, and wipe away sins. S. Basil, S. Hierom, S. Hilary, and Tertullian have the like. 12. S. Denis, S. Gregory Nazianzen, and other also of the Greek Fathers, call Baptism 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illuminationem, illumination, because in Baptism man is illuminated, and enlightened with the faith of Christ, he receiveth the fellowship or society of the first and increated light, and the beginning or head spring of all divine and celestial illustrations, as the same S. Denis affirmeth. S. Augustine assigneth this difference between the Sacraments of the old, and the new Law: that they promised a Saviour, these afford salvation: & that these are greater in virtue, for profit and utility better. They, according to S. Iren●us, S. Chrysostome, Origen, Epiphanius, Eusebius Caesariensis, and Emissenus, S. Ambrose, and S. Augustine were signs and shadows only (even Circumcision in the opinion of some, their chiefest ceremony) which betokned the verity of our Sacraments, yielding and exhibiting Grace. And S. Basil saith: that the Baptism of Basil. hom. 1. de Bapt. Christ giveth the Holy Ghost, which the Baptism of john did not give. 13. Which it hath pleased also our mighty Sovereign K. james in his answer to Card. Peron fol. 32. in Latin. fol. 20. in English. K. james, to patronage in his answer to Cardinal Peron, (for although that answer be set forth under casaubon's name, yet his Highness vouchsafeth to adopt it for his own Royal offspring in his reply to the fore●ayd Cardinal's Oration). The words are: His Majesty and the Church of England do allow the necessity of Baptism in respect of the divine institution, as well as you etc. God hath appointed this as for the ordinary way to obtain remission of sins in his Church, & Christ himself denieth the entrance into the kingdom of heaven to those which are not borne again of water and the spirit. Therefore it is not the seal which signeth the Charter of justice already made, not the addition hanging at it, but the instrument which by virtue communicated unto it by God, doth effect and make us just. And so the true and intier faith which the Apostle exacted of the Eunuch Act. 8. v. 37. before Baptism, what not sufficient to justify in the sight of God, nor to remit his sins, nor to open the gate of heaven, unless he had been also sprinkled with the precious and saving water of that holy Sacrament. 14. Lastly the faith so often celebrated and commended in holy Writ, is not your presumptuous confidence, not your comfortable trust, or affiance of the will, but our humble and firm belief, the submission of captivating of our understanding, to the obedience of mysteries revealed by God. Such is the Faith defined by S. Rom. 1. v. 8. & 17. Heb. 11. v. 1. 4. 5. Heb. 11. v. 7. Rom. 4. v. 21. Heb. 11. v. 11. Paul, and by him so much extolled in Abel, Henoch, Noë, Abraham, Sara: for Noë his faith was not any special persuasion of the remission of his sins, by the righteousness of Christ, but the assent and credit he gave to the revelations which God made unto him of the universal deluge, which should drown the word; whereupon fearing, he framed the Ark for saving of his house. Abraham's faith was his general acknowledgement, that whatsoever God promised he is able also to do, his assured belief that his seed should be as the stars in heaven, notwithstanding his old age, and the dead matrice of Sara his wife. Sara her faith the Apostle declareth, saying: By faith Sara also herself being barren, received virtue in conceiving of seed, yea past the time of age, because she believed that he was faithful which had promised. But to pass from the faithful of the old Testament to those of the new. 15. The renowned Faith of the Centurion admired and praised by the divine wisdom itself, what was Matt. 8. v. 8. Matt. 16. v. 10. joan. 10 v. 28. it; That Christ being absent by his only word could cure his diseased servant: Only say the word, and my boy shallbe healed. The faith of S. Peter, by which he deserved the Primacy of the Apostleship, what was it? Thou art Christ the son of the living God. The faith of S. Thomas after his incredulity, what was it? his faithful exclamation, My Lord, and my God. To be brief, the faith in which S. john, in which S. Paul placeth the life and salvation of our souls, what joan. 20. v. 31. other is it, Then to believe that jesus Christ is the Son of God, and that believing you may have life in his name? This is the word of faith (saith S. Paul) which we preach: for if thou confess Rom. 10. v. 8. & 9 with thy mouth our Lord jesus Christ, and shalt believe in thy hart, that God raised him from death, thou shalt be saved. M. Abbot is so mightily embroiled in answering of these sentences Abbot inhiss defence c●p 4. sect. ●8. strongly urged by M. Doctor Bishop, as to the first example of Noë, forsaking the written word, the sovereign refuge to which they make their last appeal, he recoileth from the rule of Faith, and literal exposition of all ancient writers, and laboureth to scramble out of the brakes by the help of some Allegories, or other mystical sentences of S. Augustine, and S. Chrysoftome, which if they were sincerely alleged (as they are fond wrested by him) yet they could not avail to establish any truth in matters of faith, as all Divines agree. 16. To the second of Abraham he is forced to confess that not the mercy of God remitting sins, but the power of God in being able to perform his promise, was the object of Abraham's faith. To the example of the Centurion he replieth: It followeth not, that because the act of faith is no further expressed here, therefore there was nothing further in his faith, Abbot in his defence c 4. sect. ●● f. 456. for his justification towards God. Yes M. Abbot, it invincibly followeth against you, and your consorts, who still provoke us to the express words of Scripture, therefore if the faith you mention, be neither there, nor else where expressed in Scripture, you device a faith of your own heads not expressed in Scripture. To the confession of S. Peter, to the texts cited out of S. john, & S. Paul: he answereth Abbot ibidem▪ by teaching us this strange lesson, That faith is a compounded action, not of the understanding only, but of the hart, will and affections. O how were you here overseen to cast into writing a speech so contrary to the Apostle, and repugnant 1. Cor. 1●. v. 13. to the doctrine of all Divines! The Apostle saith: Now remain Faith, Hope, and Charity, these three. Lo he termeth them three distinct and several virtues; he flatly sequestreth faith from Charity, which you transform into a compounded action: Yet with such an untoward composition, as thereby is destroyed the very compound itself. For if Faith be an act of the understanding, it cannot be also an act of the will; or if you once make it an affection of the will, you utterly overthrew the nature of faith, and so are become such a solifidian Patron of only faith, as you quite abolish all kind of faith. Again S. S. Thom! 2. 2. q. 4. &, 23. Lo●. & Banne● in eadem q. Arist l. 7. phis. c. 17. l●●. Eth. c. ●. Augu. l. 4. cont. jul. c. 3. Thomas & all Divines assign to faith, her proper subject, in which it inhereth, her peculiar object, to wit, the prime verity obscurely revealing the mysteries of our belief, her peculiar excellency, and proper act, her special difficulty, her singular praise, her particular merit, distinct from Charity, therefore it hath all which either Aristotle, or S. Augustine require to the integrity of a sole and single virtue. 17. Notwithstanding we say, that all true and perfect virtues are linked together with the golden chain of mutual society, therefore we cannot perfectly believe in Christ, unless we love, hope, delight, and joy in him: In whom we look to find (as you say) blessing, peace, immortality, and everlasting life, which is the only meaning of S. Augustine, Abbot c. 4. f. 456. Augu. in psal. 130. and others objected by you, when they affirm, This is to believe in Christ, even to love Christ etc. And which is also the only root and cause of your error, who partially attribute that to faith, which is the chiefest privilege of Charity, and function of other virtues, not essentially compounded, but mutually conjoined in friendship together: The principal objection M. Abbot and other Protestants urge against us, is, that if faith be not compounded of an act of Love etc. it is nothing else but the bare assent of the understanding, that jesus is Christ the Son of God. But this is the faith of the Devils: for they, saith M. Abbots, profess so much: O jesus of Nazareth, Abbot c. 4. sect. 18. fol. 456. I know who thou art, even the holy one of God. I answer there are sundry differences between the faith of Christians and the faith of the Devils: first because that if it be lively and form, it is always united with Charity, Marc. 1. v. 24. Hope and other virtues, which in the Devils are never: If dead and formless, as in wicked believers, yet in them it is a supernatural and theological act, in Devil's natural, and not so much as a moral virtue, in them voluntary and free, in Devils forced and coacted, in them it proceedeth from the pious affection of the will, moving the understanding to that theological assent, in Devils it is wrested from them by the powerfullnes of miracles, or evidence of things appearing unto them. Whereupon S. Augustine faith: That the Devils knew Christ, not by the light Aug. l. 9 de civet. Dei c. 21. which illuminateth the pious, who believe by faith, but by other effects, and most hidden signs of the divine power. And as they differ in these, so they agree in some other points: they Aug. tom. ●0▪ l. 50. Hom. hom. 17. tract. 10. in epist. Ia●n. agree, in that both give assent to the misteryes of our faith, both are fruitless and wholly insufficient to justify us before God. In which respect S. james in his Catholic Epistle, and S. Augustine often compareth the faith of Devils with the unprofitable faith of Christians, not tha● this is not true and supernatural faith, but that without Charity and good works it no more availeth to purchase salvation, than the natural knowledge or belief of Devils. 18. When M. Whitaker insisteth, that Charity and Whitak. l. 8. adverse. Duraeum & in his answer to 8. reason of M. Campian. good Works are inseparable companions of true faith, and that it neither is, nor can be without them; besides the arguments already made by which this fancy is reproved; I ask how Charity is inseparable from true faith? is it a fruit which springeth from it, as the apple from the tree? then as the tree remaineth a true and perfect tree, although it be sometym barren and void of fruit, so faith ●hay have all things requisite to the essence thereof, howsoever it be somety me deprived of Charity. Is it an aceidental quality of inseparable passion which floweth from faith, as the power of laughing from the nature of man? It should follow that Charity could not be in heaven separated from faith, no more than risibility can be divided from man. Is it an essential form which is required to the integrity of faith? Then faith alone doth not justify, but Charity also, which is essentially conjoined and worketh with it. Finally who taught you thus to enterfeite and wound yourselves, that faith is the fountain of spiritual life, the root which sprouteth from branches of Charity, Hope, and all good Works, and yet that all the works which proceed from the faithful, be all of their own nature damnable and deadly sins, all stained with the infection of mortal sins. I would you were once constant in your absurdityes, and mindful of your leasings, that we might know where to have you, and what to refute. 19 Thus having stopped the gap by which the wily adversary thought to escape, having compassed him with reasons, hemmed him in with Scriptures, I am Cyril▪ l. 10. in joan. cap. 10. now to put him to open confusion with the testimony of Fathers. S. Cyrill affirmeth: The faithful by sincere faith to be s●●ps or branches inocculated in the Vine. And yet he saith a little after: It is not enough to perfection, that is, to sanctification Chrys. l. ● cont. vitu monast. vitae. Basil. in Psalter. psal. 110. Greg. l. 6. ep. 15. August. tract. 10. in ep. joan. Aug. l. defied & operi. c. 14. & 15. l. 21. de civet. Dei c. 16. ●n ●●chir. c. ●8. & de octo dupl quaest. q. 1. Augu. in. praef. Psal. 31. Cent. 2. c. 4. Colum. ●0. & 61. Cent. 3. c. 4. Colum. 79. 80. Cent. 4. c. 4. Colum. 292. & 293. Cent. 5. c. 4. Colum. 504. 505. 506. 507. 508. 509. 510. which by Christ is wrought in spirit, to be admitted into the number of branches. S. Chrysostome: What profit will faith afford us, if our life be not sincere and pure? S. Basil: Faith alone is not sufficient, untes there be added conversation of life agreeable thereunto. S. Gregory: It is manifest, that since the Incarnation of our Lord, none even of them can be saved, who have faith in him, and have not the life of faith. S. Augustine: Many, quoth he, say, I believe, but faith without works saveth not. And he writeth a whole book of purpose, besides many other invectives against this dangerous persuasion of only faith to be sufficient to salvation: he likewise showeth many sayings of the Apostle to be false; that saying of Christ, If thou wilt enter into life, keep the Commandments, to have been in vain, unless other things were necessary besides faith, yea besides true faith: for discoursing of the faith of Abraham, which you cannot deny to be true, he pronounceth, that even that Faith of his had been dead without works, and like a stock without fruit, dry, withered and barren. But what should I recite particular authorityes of this or that Father? We have on our side by voluntary confession and judgement of our Adversaries the Magdeburgian Protestants, the general consent of all most ancient and illustrious writers, which lived within the first five hundred years after Christ: for in the second hundred, they accuse by name S. Clemens Alexandrinus and Theophilus for approving in this point the truth of our doctrine, citing their words and quoting the places wherein they approve it. They attach of the same fault Origen, Methodius, Tertullian S. Cyprian, in the third. Lactantius, Nilus, Chromatius, Ephrem, S. Hierome, S. Gregory Nissen, S. Hilary, S. Gregory Nazianzen, and S. Ambrose in the fourth. In the fifth S. Chrysostome, S. Augustine, S. Cyrill, S. Leo, Prosper, Sedulius, Theodulus, Saluianus, Salonius, Eucherius. 20. Wherefore to conclude (for the objections which belong to this and the next, I shall jointly make answer in the Controversy of good works) if all these renowned Authors, both of the Greek & Latin Church, if all these famous Writers of the first five hundred years after Christ, agree with us in the partial eye of sworn Catholics freed from levity or disaffection to their Prince for cleaving to the ancient Fathers. enemies, that faith alone cannot purchase salvation, or justify us before God; I hope my sovereign Liege King james, who vouch●afeth to submit his royal wisdom & princely judgement to the censure and trial of that perfect age, will not deem it any levity in Catholics, or disloyalty to his person (to whom we own and are ready to perform all the dutiful service which ever any subjects have yielded to their Prince) but fear of God, zeal of his honour, love of Religion, care of our souls, and mere respect of conscience, which maketh us afraid to wander out of this straight and trodden path of so many our holy and learned predecessors, and afraid to follow crooked turnings, and byways of Heretics, which wind into the labyrinth of eternal perdition. THE TWENTITH CONTROVERSY, IN WHICH It is concluded, that our justification consisteth in the habit of Charity: against D. Abbot, D. Whitaker, and D. Fulke. CHAP. I. ALTHOUGH we make not any separation or divorce between those divine and loving sisters, Faith, Hope, and Charity, but that they all three concur to the spiritual marriage of our Vide Scot in 4. dist. 27. q. 1. Vega l. 7. super Conci. Concil. Trid. c. ●5. Gab. Vas. in 1. 2. dis●. 198. c. 3. 1. joan. 3. v. 1. Luc. 7. v. 47. joan. 13. v. 35. 1. joan. 4. v. 7. Rom▪ 13. v. 10. Coloss. 3. v. 14. Whitak. l. 8. aduns. Dur●um. & in his answer to 8. reason. Abbot in his defence cap. 4. Rom. 1. v. 17. 1. joan. 3. v. 14. Act. 13. v. 39 joan. 14. v. 21. Col. 1. v. 23. Ephes. 3. v. 17. Hebr. 11. v. 6. 1. 〈◊〉. 1●. v. ●. 1. joan. 5. v. 1. ●1. joan. 4. v. 7. 1. Cor. 13. v. 13. souls with God; yet we assign to every one her part or function which she performeth herein. To Faith the entrance, to Hope, the progress, to Charity (which I suppose as most probable to be all one with grace) the compliment and consummation of this happy Wedlock: As the holy Scriptures declare, when they term it the band of our union and conjunction with God: He that abideth in Charity, abideth in God, and God in him. When they attribute unto it the right of our adoption and title of divine filiation: See what manner of Charity the Father hath given us, that we should be named, and be ●he sons of God. The remission of our sins: Many sins are forgiven her, because she hath loved much. When they make it the badge and cognizance of Christ's faithful servants: In this all men shall know that you are my disciples, if you have love to one another. When thereby we are said to be borne a new and regenerated in Christ: Every one that loveth is borne of God, and knoweth God. When they call it the accomplishment of the Law, and sum of all perfection: Love therefore is the fullness of the Law. And, Above all these things have Charity, which is the band of perfection. All these places invincibly prove that Charity is the virtue, which espouseth and marryeth us unto God, which adopteth, reneweth, and truly iustifyeth us in his sight. 1. The same I also evince by the like testimonies, by which our Adversaries would seem to challenge it to Faith alone. Of faith (say they) it is written: The just liveth by Faith. Of Charity we read the like: We know that me are translated from death to life, because we love the brethren: 〈◊〉 that loveth not abideth in death. Of Faith: Every one that believeth is justified. Of Charity: He that loveth me shallbe loved of my Father, and I will love him. Of Faith: If ye continue in the faith grounded & stable. Of Charity: Rooted and founded in Charity. Of Faith: Without Faith it is impossible to please God. Of Charity: If I have not Charity, I am nothing. Of Faith: Whosoever believeth that jesus is Christ, is borne of God. Of Charity: Every one that loveth is borne of God. Wherefore if Faith by reason of these testimonies is not the fruit or sequel in our Sec●●●yes judgement, but the true cause of justification, why should not Charity have the same pri●iledge, which is overy way warranted with the same authority, and with more ample also for S. Pa●● expre●●y preferreth Charity before Faith, saying▪ Now 〈…〉 faith, Hope, and Charity, these three, but the great●●● of these is Charity, Before he insinu●●●th that Charity is such, as it shall never fail, faith imperfect and shallbe made void, when we see God face to face: Therefore Faith cannot be here that garment of justice, which shall there Ibid. v. 2. remain, and adorn us for ever; but Charity which shall still abide and continue with us. Likewise the Apostle Whitak. l. 8. adverse. Duraeum Fulk. in c. 13. 1. Cor Abbot. c. 4. Origen. tract. in Matth. 4. Hier. Bed● & Strabo in cum lo▪ Aug. l. 15 de Trin. c. 18. Abbot in his defence c. 4. sect. 22 p. 479. avoucheth in the beginning of that Chapter: If I should have all faith, so that I could remove mountains, and have not Charity, I am nothing. He doth not say, as Whitaker, Fulke, & Abbot misconstrue him: If I had the gift of Faith to do miracles, but, if I should have all faith, all historical, and dogmatic, all faith of miracles, all whatsoever, yea quoth Origen, S. Hierome, Venerable Bede, and Strabo, If I had that excellent, that , entiere and most perfect faith of all others, which is able to remove mountains, without Charity it doth no good. Whereupon S. Augustine saith: Nothing but Charity maketh faith itself available: for Father may be without Charity, but it profiteth not without Charity. Abbot answereth: He speaketh of faith after the vulgar understanding, a● S. james did, not of true faith. No, then neither he, nor S. james, nor the Apostle spoke anything at all to the purpose: for of what Faith could there be any question, but of that Faith, which is a Theological virtue, hath her proper and intrinsecall form, distinct from Charity, of that which with Charity availeth to justification: for of a false and counterfeit faith no doubt could be made, neither was there ever any heretic so mad or bereft of his wits, as to imagine a false faith to be sufficient to justification: what needed then S. Augustine, what needed S. james, what needed the Apostle with such vehemency, so often, & so seriously to inculcate, that a feigned belief, Whitak▪ l. 1. aduers-Dur●um a diabolical faith, as Whitaker calleth it, which no man dreamt to be sufficient, availeth nothing in the sight of God? For join to such a faith, join to your mere historical faith, to your gift of faith for the working of miracles, as much Charity as may be, that can never according to you, work your justification; and yet they all speak of a faith, which by Charity profiteth, by Charity iustifyeth. 2. And if S. Augustine may construe his own meaning, he expoundeth himself to mean of the same faith not to profit without Charity, which having Charity Augu. l. 15. de Trin. c. 18. worketh by love: so discerning it from that faith, with which the Devils believe & tremble. But that faith which worketh by love, that which is so distinguished from the faith of Devils, is even in our Protestants opinion true Faith. True faith than may be, but profiteth not without love, of which love S. Augustine writeth thus in the beginning Aug. ibid. Nu●●um est isto dono excellentius: solum est quod dividit inter filios regni aeterni, & filios perditionis aeternae. Whitak: l. 1. adverse. Duraeum. Abbotc. 4. August. ibidem. Dilectio igitur quae ex Deo est, diffunditur in cordi. bus nostris, Dei charitas per quam nos tota inhabitat Trinitas. Whitak. l 8. adverse. Duraeum. August. l. de nat. & great. c. 42. Ibid. c. 70. August. tract. 5. in epist. joan. of that Chapter: No gift is more excellent than this, it is the only thing which maketh a difference between the sons of the everlasting kingdom, and sons of eternal damnation. And he affirmeth not that of any outward difference, or external division of justification in the sight of men, which is another subtle devise of the Adversary, but of the internal before the face of the highest: for he there concludeth of the same gift of Charity: The love therefore which is of God, and is God, is properly the holy Ghost, by whom the Charity of God is diffused into our hearts, by which the whole Trinity inhabiteth in us. But the inhabiting of the Blessed Trinity, the infusion or dwelling of the Holy Ghost in our souls, is not any outward sign, distinguishing us in the eyes of men, but an inward seal, or hidden stamp of our hearts, truly justifying in the sight of God, not imperfectly nor defectively only, as Whitaker Snake-like finds another hole to creep away, stopped up in my former Treatise of justification, but intierely, & perfectly. Therefore S. Augustine avoucheth of Charity in another place: Ipsa Charitas est verissima, plenissima, perfectissimaque iustitia: Charity itself is most true, most full, most perfect justice. And, Great Charity is great justice, perfect Charity is perfect justice. Likewise: Only Love discerneth between the sons of God, and sons of the Devil. And a little after: They that have Charity are borne of God, they that have not, are not borne of God. Enjoy whatsoever thou wilt, and only want this, it profiteth nothing: other things if thou wantest, have this, and thou hast fulfiled the Law. 3 S. Paul saith: In Christ jesus, neither circumcision availeth aught, nor prepuce, but Faith that worketh by Charity. Gal. 5. v 6. If Protestants would stand to the determination of the Apostle, this exposition of his were enough to instruct them, that the Faith which he so often commended before, the faith to which he attributed our justification, is not as they imagine sole faith, but faith form with Charity, and that Charity is the virtue which giveth faith itself motion, and activity towards justice and salvation. But M. Abbot, and his Complices interpreting Abbot in his defence c. 4. sect. 22. Perkins in his reform. Cath. c. 4. 1. Tim. 1. v. 5. ad Col. 3. v. ●4. Rom. 13. v. 10. 1. Cor. 13. Abbot c. 4. f. 475. & 476. Scripture, according to their own fancy will have the Apostle to teach, that Charity is the instrument of Faith for moving & stirring abroad, yet that faith by itself doth wholly justify, which is notwithstanding refuted by the Apostles plain discourse, proving Charity to be the end, perfection, and accomplishment of the Law. Therefore not the instrument of faith, or inferior to it, but the chief and most excellent of all other virtues, without which, faith itself profiteth nothing: & comparing it there, with Faith and Hope, he affirmeth: maior autem horum est Charitas, the greater of these is Charity. Wherefore to retort the argument in behalf of Charity, which M. Abbot useth for the patronage of Faith, Seeing with God we cannot think that the greater is accepted for the less, but rather the less for the greater, not the Mistress (so to speak) for the hand maid's sake, but rather Abbot c. 4. sect. 22. ●. 474. & 475. protesteth that never any translator could light upon this. the band-maid for the Mistress sake, we must needs make faith. (saith he) clean opposite to the Apostle: Charity, say I, conformable to the Apostle, not the handmaid, not the instrument, but the Mistress, the chief and principal cause for which faith is acceptable to God, in the way of justice, as the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth import, which signifieth a hidden energy, and inward efficacy, force, & operation, which Charity ministereth unto faith for the performing of virtuous deeds. And the Syriac Interpreter putteth it out of all doubt, who maugre M. Abbot's protestation to the contrary, readeth it here passively, haimonuto dame thgameno ve ku●●o: Faith which is made perfect or consummate by Charity. Thus Guido Fabricius passively also translateth it: Fides quae perficitur, faith which is perfected by Charity. Fabric. in ●●s book dedicated to Henry the third King of Fran●e, prin●ed Ann. 1 503. la●. c 2. v. 26. S. james explicating what kind of perfection this is, calleth it the perfection of life, and resembleth saith without works, that is, without Charity, the fountain from whence good works proceed, to a dead corpses without life, soul, or vital operation: therefore as the soul is not the instrument of the body, but the true form and principal cause which giveth life and motion unto it, so doth Charity likewise unto Faith, not that Charity is the essential form of Faith, as it is a Theological habit, for so it hath her proper form distinct from Charity; but that Charity first advanceth it to the state of perfect virtue to the pre-eminence of justice, giving it the true form & life of justification, to which faith only disposeth and maketh way before. Secondly it affoardeth it the dignity of true and proper merit, by giving us the spirit of adoption, whereby our works are meritorious and grateful in the sight of God. Thirdly, it directeth and leveleth it to a supernatural end, ordaining all our actions to the honour of God. This is the life, activity, and operation which Charity communicateth to faith, & to all virtue Abbot. c. 4. sect. 23. fol. 494. also. To avouch, as M. Abbot doth, that faith, any one of these three ways, is either the seat or fountain of spiritual life; the nest wherein we lay our works, that we may hatch them; the mother which breedeth and begetteth them unto God, is Ibid. sect. 26. f. 48●. quite contrary also to the Apostle, who acknowledgeth Charity only to be the fountain, nurse, or mother of virtues, saying: Charity is patiented, is benign etc. Charity 1. Cor. 13. v. 4. v. ●. suffereth all things, believeth all things, hopeth all things, beareth all things. But how is it patiented? How benign etc. not formally, for that were to make it a monstrous virtue, compounded of diverse special forms. Causally then, because it is the Mother that begetteth, the nurse that cherisheth, the soul that giveth life of grace, vigour of justice, pre-eminence of merit, to the whole army of virtues. 4. How inexcusable now are our seduced Protestants, how wretchedly enchanted with their Ministers charms, who engross all to faith, which the Secretaryes of the Holy Ghost ascribe to Charity? How entitle they faith alone, to the possession of life, which S. james affirmeth to be dead without the works of Charity? How enthrone they faith in the highest chair of eminent dignity, when S. Paul defineth Charity to be greater than it? Marry a veil they have to mask themselves under. For Fulk. in c. 13. 1. Cor. sect. 3. Abbot cap. 4. sect. 22. fol. 478 Ephes. 3. v. 17. Charity, saith M. Fulke, and M. Abbot with him, is the greater in regard of continuance, because faith is but for a time, Charity abideth for ever. Then it is the greatest also (quoth M. Abbot) if we respect latitude of use: for Charity is extended every way to God, to Angels, to Men etc. But if we consider man privately in himself, and for his own use, Faith is more excellent than Charity, as wherein our communion and fellowship with God, by which Christ dwelleth in our hearts, into which as a hand God putteth all the riches of his grace for our salvation, and by which whatsoever else Abbot fol. 479. in us, is commended unto God. Therefore he concludeth, that to save and justify, faith is the greater. So he. It is true that Charity continueth when Faith is evacuated, but one truth ought not to impeach another: that cannot derogat from the excellency of Charity in many other points, wherein both Scriptures and Fathers give her the pre-eminence. But as for latitude of use, as you there take it Bern. serm. ●. in vigil. nat. Christ. Fides veluti quoddam aeternitatis exemplar praeterita simul & praesentia ac futura ●i●u suo vastissimo comprehendit. for the material objects which they respect; very false it is that Charity extendeth to more things, than Faith, because faith mounteth to God, to Angels, to men etc. it descendeth to hell, to the Devils, to their perpetual torments, it stretcheth itself to the fall of Adam, to the deluge past, to the future judgement, and many other objects which Charity embraceth not, it reacheth besides to all times, which either are, have been, or shallbe hereafter. Therefore S. Bernard calleth it: The image or pattern of eternity, which in her wide and vast bosom, comprehendeth all things, both, past, present, and to come. 5. Howbeit let this go on the score of other the Authors rash, and inconsiderate speeches. The mark I shoot at, is that Charity is preferred before faith, even in the work of justification and salvation of our souls: & in all these particulars, in which M. Abbot, giveth the first & Abbot ubi supra. 1. Cor. 13. joan. 1. c. 4. v. 12. Rom. 5. Ephes. 3. 17. Aug. de spir. & lit. cap. 17. Charitas lex est fidei & spiritus vivificans dilectorem. August. tract. 9 in ep. joan. Chrys. de incomp. Dei not. hom. 1. Leo ser. 8. de Epipha. Basil in proem. de vera & pia fide. Prosp. l. 3. de vita contempt. c. 13. Ambr. in c. 13. Cor. Berna. ser 24. supper Cant. Idem serm. 2. de resur. chiefest place to faith: for when the Apostle defineth, we are nothing without Charity, he meaneth surely that we are nothing in the favour of God, nothing in the way of grace, in the way of justice, and salvation. S. james, and S. Augustine mean the like, whom I cited above. Moreover have I not already showed, that Charity adopteth us to be the children of God? that by Charity we are regenerated, and new borne in Christ? that by Charity the Holy Ghost, by Charity God himself is harboured in our souls: If we love one another, God abideth in us, and his Charity in us is perfected? Also: The Charity of God is poured forth into our hearts by the holy Ghost, which is given us? And if M. Abbot had not used his dexterity leaving out the words which maketh against him, he might have read in that very place which he quoteth for his purpose, that not in Faith, but in Charity originally standeth our communion and fellowship with God: for after these words, By faith Christ dwelleth in our hearts, it immediately followeth, rooted and grounded in Charity. Therefore Charity is the root, the origen, or first beginning of Christ's vivificall presence: for as the tree draweth from the root, the sap of life; so faith from charity the lively inhabitation of God in our hearts. For which cause S. Augustine saith: Charity itself diffused in the hart of the believers, is the law of Faith, and the spirit that giveth life to the lo●er. He calleth it otherwhere: The health, the beauty of the soul. S. Chrysostome: The chief good, and head of all good things. S. Leo: The mother of all virtues. S. Basil: The proper budge or ensign of a Christian man. S. Prosper: A Summary and abridgement of all good doings, of the which every good work taketh his life. S. Ambrose: The head of Religion is Charity, and he that had not the head, hath not life etc. Immediately after: Charity is the foundation of Religion. S. Bernard saith: The separation of Charity, is the death of faith, and he that deuideth them, is termed by him, Fideicida, The murderer of Faith: then he testifieth with S. Augustine, That Faith taketh her life or soul from Charity. Aug. l. de cognit. verae vitae c. 37. 6. Further they affirm of Charity, that it uniteth a Aug. de subst. l. di●ect. & amoris. and knitteth us to God. Marryeth b Bern. serm. 83. in Cant. our soul to the word. Marketh c Amb. l. 2. ep. ep. 7. man a friend to God. Imparteth d Chrys. in psal. 132. heaven and unspeakable good things to us. He e Basil in institut. Monach. that hath Charity, hath God. And f Idem in constit. Monast. c. 35. he that is deprived of Charity wanteth diuin grace. By g Aug. l. de mor. Eccles. cap. 13. Charity only it is wrought, that we be not averted from God, and that we conform ourselves, rather to him, then to this world. Moreover say they: Charity h Hilar. comment. in Matth. ca 4. covereth the multitude of sins. By i Orig. hom. 3. in c. 3. Levit the abundance of Charity remission of sins is made. The k Chrys. hom. 7. in 2. ad Tim. fervour of Charity destroyeth all things. The l Gregor. hom. 33. in Euang. fire of Charity burneth and consumeth the rust of sin. Only m Aug tract. 1. ep. joan. Abbot c. 4. sect. 22. Aug. despir. & lit. c. 17. Aug. l. de not & gra. c. 63. qua una iusti sunt quicumque iusti sunt. Abbot c. 4. sect. 22. fol. 477. 478 Charity extinguisheth sins. Which places I more willingly and diligently city, because they cannot be passed over with that common answer which the Adversary useth, That Charity is the chief and principal virtue for outward use, as the instrument of Faith for moving, or stirring abroad: faith the only virtue which worketh our justification. For that which is the life, the health, the beauty of our souls is not the outward instrument, but the inward quality which iustifyeth us before God, that which uniteth & weddeth us unto him, maketh us his friends, converteth and conformeth us unto him, covereth our iniquities, extinguisheth our sins, that which is the head & life of Religion, the spirit which quickeneth the lover, cannot be a sign or effect, but the cause, the soul of justification, Which intrinsically iustifyeth, saith S. Augustine: By which one (Charity) they are just, whosoever are just. 7. Besides, if Charity, as M. Abbot confesseth, Gives the outward and accidental moving and working to faith etc. is the performance of all duties recommended unto us, both to God and men, that is, touching all external actions of righteousness, or justice; it cannot be denied, but that Charity also is the inward gift, the heavenly quality, which maketh us just: for so we see in all, both natural and moral things, the faculty which giveth external power and ability to work is the inherent form, virtue, or accident, which worketh within. For example, the gravity, or heavynes which causeth the stone outwardly to descend, and cover the centre, is the innate property, which endueth it also with inward heaviness. The quality which affoardeth power to the fire to warm and send forth the ardour of heat abroad, is the inward accident which maketh the fire hot and ardent itself. In man, that which enableth his body to stir & move, that which ministereth ability to perform all external offices, and function of life: is the inward soul, the internal life, which quickeneth the body. In moral affairs, the habit which facilitateth us outwardly to exercise the acts of temperance, is the virtue itself which maketh us temperate. That which readily exciteth, and stirreth up the soldier to enterprises, and exploits of valour, is the inherent valour, which encourageth his hart. Therefore in things supernatural that which raiseth, and elevateth us externally to accomplish the works of justice, is the internal virtue, the internal justice, whereby we are just. And seeing Charity ministereth power, even in our Adversaries opinion, to achieve all outward duties, acceptable to God, Charity also must needs be the ornament itself, and splendour of our souls, which maketh us acceptable. For as Vega wittily argueth from Vega l. 7. in Con●. Trid. c. 2●. the derivation of the word: If whiteness maketh white, wisdom wise, valour valiant, Faciet nimirum Charitas charos: Charity undoubtedly shall make us dear, and grateful unto the highest. Hence it is, that Charity is the heavenly spring, or spiritual fountain, from whence the rivers of all good works, the streams of all virtues Gal. 5. cap. 2●. August. tract. 87. in ep. joan. receive their purity, and perfection: whereupon the Apostle S. Paul, as S. Augustine teacheth, when against the works of the flesh he would recommend unto us the fruit of the spirit, he beginneth with this: The fruit (saith he) of the spirit is Charity, and the rest be receiveth after August. ibidem. as flowing and depending of this head which are, joy, peace, long animity, benignity, goodness, Faith etc. For who doth solidely rejoice that loveth not the good from whence he joyeth? Who can have true Abbot in his defence cap. 4. Hier. in c. 5. epist. ad Gal. Aug. loc. citato. August. tract. 5. in ep. joan. Haec est margarita pretiosa, Charitas sine qua nihil tibi prodest quod cumque habueris: quam si sola habeas sufficit tibi. Aug. ser. 50. de verb. Domini. peace, but with him whom he unfeignedly loveth? Who is long animous in good works constantly persevering, unless he burn with loving? Who is benign and merciful, unless he love him to whom he exhibiteth mercy? Who is good, except by loving he be made good? Who is profitably faithful, but by that faith which worketh by love? So that not Charity, as Abbot dreameth, from faith, but faith itself (I mean lively Faith) and all other virtues derive their chiefest dignity, and pre-eminence from Charity. For what other virtue (saith S. Hierome) ought to hold the primacy among the fruits of the spirit, but Charity, without which other virtues are not accounted virtues, and from which all things that are good take their beginning. 8 Worthily therefore (I return again to S. Augustine) our good master so often commendeth love, 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 Gospel, who found one precious stone and sold all that he had to buy it. This Charity is that precious margarite, without which whatsoever thou hast,, it profiteth nothing: which only if thou hast it sufficeth thee. Likewise: add Charity, all things profit thee, take away Charity, other things avail thee naught. a Aug. ser. 42. de temp. Charity is the light, the oil which surpasseth all other virtues. b Aug. tract. 17. in Euang. joan. By Charity only the law is fulfiled. c Greg. hom. 38 in Euang. Charity is the nuptial garment which adorneth our souls. d Ruper. & Hugo Card. in eum locum Charity is the fire-tryed gold which maketh us rich with all celestial treasures. e Chry. de incomp. Dei not. hom. ●. Richard. de sanct Vict in psal 44 Charity is the Queen of virtues. f Richard. in eum locum & Chrys. in psal. 232. & hom. de Char. The mother and mistress of heavenly virtues. g Augu. serm. 42. de tempor. By which the soul is happy and blessed, that deserveth to have it. It is the height and consummation of spiritual life. Origen: I think that the beginning or ground work of our salvation is Faith, 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. ●. 4. Colum. ● 92. Ephrem. l. de vera poenit. c. 1. Cent. 5 c. 4. Colum. 505. Sedul. in c. 5. ad Philip. of Alexandria: Faith precedeth, Fear raiseth the building, & Love doth consummate, or end it. S. Aug. The house of God by belief is founded, erected by hope, and perfected or finished by Charity. The Centurists among the stubble, rubbish or errors of S. Ephrem reject this ●aying of his: What doth it avail if we have all things, and only want Charity that saveth us? Among the dross of Sedulius they report this: All justice consisteth of Faith and Charity. 9 Innumerable others do they reprehend for holding with us in this point of justification, who partly in the former, partly in the ensuing Chapter are recounted. Yet I think it not amiss to knit up this discourse with two or three Theological reasons, borrowed from S. Thomas, and his followers, by which they demonstrate the excellency of Charity, even in this life, beyond Faith or Hope. The first is, that Charity in more noble and perfect S. Thom. 2. 2 q. 23● art. 6. & 1. part. q. 82. art. 3 & q. 108. art. ●. & 1. 2. q. 65. art. 6. Lorin. Bannes, ●●iet. ●s haec loca. manner, aimeth and inclineth to the incomparable bounty and goodness of God, then either of those virtues: for Faith hath reference unto him according to some special and restrained manner, as he is revealed unto us. Hope as he shallbe the goal or centre of our Beatitude. But Charity embraceth him, as he is in himself infinite, illimited, the sovereign good and main Ocean of all perfection: for although the supernatural knowledge of faith, be required as a condition to propose the amiableness of the beloved object unto us, yet love is not bounded within the limits of our knowledge, but extendeth itself to all the perfections of the thing proposed, without any exception, restriction, or limitation, which apparently convinceth the precedency of Charity, because that virtue is more noble and worthy, which after a more noble and worthy manner expresseth, tendeth, and draweth near to the dignity of her object, as all both Divines, & Philosophers agree. Secondly in this life, the love of things superior which exceed the compass of nature, is more perfect than the knowledge or understanding of them, because we know them only answerable to the proportion of restrained forms, which represent them unto us. We love them according to the full sea of goodness, which Porphir. is included in them. In so much as Porphiry the Philosopher writeth: That to speculate divine things doth purify the soul, Aug. ser. 28. de temp. Est 27. in append. & tract. 2. in 1. ep. joan. Dionys. de diuin. nomin. c. 4. Plato. to love them doth deify, or turn the same as it were into God. S. Augustine agreably, If thou lovest God, I dare say thou art God. Thirdly, love weddeth, & conjoineth us with the thing we love, it transformeth (to use S. Dionysius his word) the lover into the bowels of his beloved: Maketh (saith that Divine Philosopher Plato) the soul more where it loveth, than where it liveth. Howbeit Faith and Hope suppose a disjunction and separation from their revealed, or desired objects: for Hope expecteth not the thing possessed, and Faith giveth not assent to the mystery clearly or manifestly proposed: Hence S. Thomas inferreth the pre-eminence S. Thom. 1. 2. q. 66. art. 6. of Charity above Hope or Faith, because the property and nature thereof, consisteth in a more perfect union, conjunction, or marriage with God, by reason of which it must needs more effectually concur to our justification, then either of them. 10. Therefore M. Abbot after much ado to the contrary, yieldeth to Charity so great a prerogative, as he contenteth himself, if Faith may have some part with Hier. in c. 22. Matth. it in the work of justification. For in answer to that saying of Hierome: The wedding garments are the Commandments of our Lord, and the works which are made up of the Abbot c. fol. 610. & 611. Law and the Gospel, and do make the garment of the new man. M. Abbot replieth: Why doth he (M. Doctor Bishop) allege these words to exclude Faith from being a part of the wedding garment? Then, The works that are made up of the Law, & Abbot ibidem. the Gospel consist not only in Charity, but in Faith also etc. Lastly, Though any do by occasion name Charity for the wedding garment, as men by diverse occasions speak diversely thereof; yet no man Ibidem. was ever so absurd, as expressly to exclude Faith from being one part thereof. I think so; that never true Catholic was so absurd; but so absurd are you, as to accept that for a part, which you and your companions have hitherto challenged to be the only cause of justice. For I cannot judge that you should account this wedding garment, which only admitteth us to the banquet of heaven, which only is acceptable to the Master of that heavenly feast, any other than the robe of true justice, so pleasing unto him, wherein if Faith have only a part, if it consist in Charity, not excluding true Faith; why put you this question in suit in behalf of Faith alone? Or if the wedding garment be not the true livery of justice grateful unto God, how is any part thereof woven by Faith, which only concurreth according to you, to justify before God? THE XXI. CONTROVERSY, IN WHICH It is discussed, how good works do justify: against Doctor Abbot, Doctor Whitaker, and D. Fulke. CHAP. I. AFTER the first justification which i● accomplished by Charity, there followeth the second, that is the increase and augmentation of the same by good works, in which holy men daily walk and go forward, until they arrive to the supreme degree of that finite perfection, which God forseeth they will climb unto, by the concurrence of his grace, as the wiseman teacheth ●. prover. v. 2●. in the fourth Chapter of the Proverbs: The path of the just, as a shining light, proceedeth even to perfect day. That is as the dawning appeareth more bright and bright until it approach to noon tide, or to the fullness of the day: so the just man advanceth himself forwards in the way of perfection, until he come to his determined pitch or state of virtue, in which course every step that he treadeth truly augmenteth his former justice. For as S. john saith: He that doth justice is just. And he that is just let him be justified yet. Doctor Whitaker, D. Fulke, and Doctor Abbot 1. joan. 3. v. 7. Apoc. 22. v. 11. Whitak. l. 8. aduer. Duraeum. Fulk in c. 22. Apo●. sect. 3. Abbot c. 4 sect. 35. 36. Ibidem. with one accord reply, that S. john speaketh not there of true justice before God, or of that justice which purchaseth heaven, but of inward sanctification, or outward justice before men only. But if you distinguish sanctification from justice (as deceitfully you do) the proper notion and signification of the word maketh against you, which saith not, a man is sanctified only, but justified, & more just, by doing justice. Then S. john expoundeth himself adding: He that doth justice is just, even as he is just. But he, to wit Christ, is truly just before God by justice worthy of heaven, therefore he that doth justice, is also just before God by the like justice, or else the similitude S. john maketh is wholly defeated. 1. Again S. john in both places compareth him that worketh justice and increaseth therein, to the perverse & wicked sinner, who still continueth heaping sin upon sin: but he that walloweth in the filthiness of sin waxeth more filthy, not only before men, but also before God, by hoarding up wrath, and extremity of torments against the day of wrath and indignation. Therefore he that goeth forward in the course of justice, augmenteth the same, not outwardly in the eyes of men, but inwardly in the sight of the highest, by increasing here his treasure of mercy, and reward of glory hereafter, which S. Paul punctually confirmeth: As you have exhibited your members Rom. 6 ●. 19 to serve uncleanness, and iniquity unto iniquity; so now exhibit your members to serve justice unto sanctification. Lo here sanctification is all one with justice, or it is (as Hugo saith) the Hugo in illum locum. stay or confirmation of justice. Besides, they that proceed external works of justice, increase the sum thereof, and become more gracious unto God, even as when they were subject to sin, by continual & often sinning they Theophil. in ●um loc. Tertul. de resur. carn. c. 47. Orig. l. 6. in e. 6. ad Rom. Chrys. ho. 12. in. c. 6. ad Rom. Ambr. in hunc loc. Cùm hic salus, illic damnatio operetur. augmented their wickedness, & waxed more odious, and detestable in his presence. For those words, to serve iniquity unto iniquity, are uttered after the Hebrew Phrase, which signify as Theophilact noteth, as it were an addition of sin to sin: the like addition is after required of justice to justice, as Tertullian, Origen, S. Chrysostome, and S. Ambrose expressly interpret the Apostle, of such addition and increase of justice, by which we obtain salvation, saying: He hath commanded us with the same measure, or degree of diligence to serve God, with which we served the Devil; whereas we ought more obsequiously obey God, than the Devil, because here salvation, there damnation worketh. Heerupon the law of God, his very Commandments are termed our justifications. Would God my ways might be directed to keep thy iustifications. My soul hath coveted to desire thy iustifications. I was exercised in thy iustifications. It is good for me that thou hast humbled me, that I Psal. 118. v. 5. Vers. 120. Vers. 48. verse. 71. may learn thy iustifications. And why is this? But because the observation and keeping of his law doth make us truly and perfectly just, because it doth quicken, revive and give life to our souls (which cannot be without perfect justice, gracious & allowable before the throne of grace) whereof the Psalmist in the same place is also witness. Ibidem v. 93. I will not forget thy iustifications for ever: because in them thou hast quickened me. And Ezechiel. When the impious shall turn away himself from his impiety and do judgement and justice, he shall Ezech. c. 18. v. 27. vivificate, or make his soul to live. 2. Likewise S. Paul avoucheth: He that ministereth seed to the sour, will give bread also to eat, and will multiply your seed, & will augment the increase of the fruits of your justice. 2. Cor. 9 v. 10. Theophil. in buncloc. Anselm. in bunc loc. Where the Apostle resembleth almesdeeds to seed, which sowed in the hands of poor, and needy persons yieldeth increase of grace, saith Theophilact, in this life, and glory in the next; or they are compared to seed, which he that once soweth, twice reapeth, according to S. Anselme: The fruit thereof abundance of temporal goods in this world, of heavenly in the world to come. Which supposeth it to be the increase of true justice, and of such whereunto the glory of heaven is due, as the very Text itself declareth, both in this and in the former two places. here the words immediately before are: He distributed, he gave to the poor, his justice remaineth Ibid. v. 9 Rom. 6. v. 21. Apoc. 22. v. 12. for ever. In the sixth Chapter to the Romans after the forementioned exhortation it is added: You have your fruit to sanctification, but the end life everlasting. In the two & twentith of the Apocalips, the words ensuing are: Behold I come quickly, and my reward is with me to render to every man according to his works. Therefore by conference of places and connexion of the Text, it evidently appeareth, that the Apostle spoke of the going forward in true justice before God: for no other remaineth for ever, to no other everlasting life and reward of glory belongeth. For this cause S. Paul prayeth for the Collossians: that they may walk Coloss. 1. v. 10. worthy of God in all things pleasing, fructifying in all good works. Every word strengtheneth our cause, that we fructify in good works, and in works pleasing God, worthy of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of God, as the Greek Text more plainly openeth. Solomon: Fear not to be justified even to death, because the reward of God abideth for ever. Where although M. Abbot out of Caluin contendeth that the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 betokeneth, ne differas, do thou not procrastinate or delay, yet it also signifieth, ne cesses, surcease not, leave not off. And S. Augustine Eccles. 28. v. 23. Abbot c. 4. sect. 36. fol. 541. Ang. in speculo ex utroq: Testament. ex Ecclesias. 1. Pet. 2. v. 2. readeth, ne verearis, fear not, according to our approved vulgar translation. S. Peter: As infants even now borne, reasonable milk without guile desire you, that in it you may grow unto salvation, the * L●●haije ● Aug. ser. 16. de verb. Apost. Syriac hath, that in it you may grow to life. Both translations import, that by going forward in virtue, we daily grow and increase our salvation, our life of grace upon earth, our right and title to the life of glory in heaven: whereupon S. Augustine saith: We are justified, but that justice itself increaseth when we profit and go forward. Thus he. 3. But because the cavilling Protestant will hardly be satisfied with this; expound, O Augustine, expound yet more plainly, what justice it is, in which we increase. He telleth you: That we proceed and increase in that justification, in which we obtained remission of sins, by the Aug. ibid. laver of regneration; in that by which we received the Holy Ghost, in that whereof we have some part by Faith, some beginning by faith, in that we profit from day to day; that is augmented partly by Hope, but most of all by Charity, as by the most supereminent way, demonstrated unto us by the Apostle, by which our faith is circumcised, and discerned from the faith of the Devils. And in his second book against julian: justification in this life according to these three means, is Aug. l. 2. in julian, c. 8. imparted unto us. First, by the laver of regeneration in which all sins are remitted. Then, by wrestling with vices from whose guilt we are absolved. Thirdly, when our prayer is heard by which we say, forgive us our trespasses. Finally S. james: Do you see that jac. 2. v. 24. by works a man is justified, and not by faith only? which as I have declared above, cannot be understood of outward, Gen. 15. v. c. Rom. 4. v. 9 but of inward justification before the face of God, of that wherein Faith doth justify yet not only, not alone. Of that wherein Abraham was justified when it is said of him: Abraham beeleved, and it was reputed to him to justice, the chief place which D. Whitaker, M. Abbot, and their confederacy, so often allege for their true justifying and internal Whitak. l. 8. adverse. Duraeum Abbot in his defence c. 4. Whitak. in his preface to the reprehends. p. 4. Cent. 2. c. 4. Colum. 71. Sciendum est esse eam adulterinan. Faith. In so much as many of the Lutheran, and Zuinglian Protestant's, either traduce that saying of the Apostle, or discard the whole Epistle out of the Canon of holy Scripture, by reason he disputeth here so mightily against them. For this moved Luther to account it no better than an Epistle of straw, in comparison of the Epistles of Peter and Paul, as Whitaker after impudent denials, was constrained to confess, by finding an old edition, wherein Luther disgorged that blasphemous parallel, that poisoned speech, which his whelps the Magdeburgian Centurists licking up after him, cast forth in this manner: It is to be understood that, that is a bastard, or an adulterous Epistle. Among other reasons they allege this: Because against Paul, and against all Scriptures, the epistle of james ascribeth justice to works, and perverteth as it were of set purpose that which Paul argueth out of Genesis, that Abraham was justified by only faith without works, and avoucheth that Abraham obtained justice by works. Rom. 4. Gen. 15. Cent. 2. c. 4. Colum: 71. Cent. 1. c. 4. Colum: 54. Pomeran. ad Rom c. 8 Musculus in locis common. c. de iustific. num. 5. p. 271. Vitus Theod. in annot. in nowm Testam. p. ultim. Illiricus in praf. jac. Rom. 4. And in the first Century: The Epistle (say they) of james swerveth not a little from the Analogy of the Apostolical doctrine, whereas it attributeth justification not to only Faith, but to works, and calleth the Law, a Law of liberty. 4. Pomeran another Lutheran of singular fame among them, accuseth S. james of no less than three notorious faults heerin. First, of making a wicked argument. Secondly, of concluding ridiculously. Thirdly, of citing Scripture against Scripture. Wolfgangus Musculus also a famous Zuinglian rebuketh S. james, That he allegeth the example of Abraham nothing to the purpose etc. He confoundeth the true and properly Christian Faith, which the Apostle ever preacheth, with that which is common to jews and Christians, Turks and Devils etc. and setteth down his sentence so different from the Apostolical doctrine. The like is affirmed by Vitus Theodorus once preacher of Norimberge, and by Illyricus a great Sholler of Luther, who join with us against their own sect-mates (the Caluinists, and all English Protestants, in these two points. First that S. james cannot be expounded of faith outwardly professed, but of the inward Christian faith. Secondly, that Faith alone doth not justify according S. james, but works also, in the same sense, as S. Paul attributeth justification to Faith. Therefore Luther boldly confesseth a contradiction between them which cannot be Luth. in collo. conutualib. latin. tom. 2. de libris novi Test. Idem in c. 22. Genes. reconciled. Many (saith he) have taken great pains in the epistle of james to make it accord with Paul, as Philip endeavoureth in his Apology, but not with good success, for they are contrary: faith doth justify, faith doth not justify etc. In another place he hath these words. Abraham was just by faith before he is known such an one by God: Therefore james doth naughtily conclude, that now at the length he is justified after this obedience, for by works as by fruits, faith, and justice is known: but it followeth not (ut Iacobus delirat, as james dotingly affirmeth) Therefore the fruits do justify. From whence we also gather that the spirit of our English Reformers, is different from the spirit of Lutherans, from the spirit of zwinglians (and so one of them a lying spirit) in a capital point, in receiving the epistle of S. james for Canonical, and containing the true doctrine of the Apostles, which they contemns as apocryphal, and varying from the Apostolical doctrine in a substantial article of faith. 5. But these things I leave, and come back again to my former discourse. After the example of Abraham, he confirmeth it with another of Rahab, saying: Also Rahab the harlot, was not she justified by works, receiving the Messengers, & Rom. 4. putting them out another way? And then he concludeth, for even as the body without spirit is dead, so also faith without good works is dead. From which words these consequences may be manifestly drawn. First, as the body is a true body deprived of the spirit of life, so faith may be true faith bereft of the life of Charity, although dead & fruitless without vigour, force, or activity to justify, as the body is dead without jac. c. 2. v. 25. the soul. Secondly the spirit is not any outward effect only, or sign of life, but the true inward form which giveth life to the body, no more are works the effects only (as Whitaker Ibidem v. 26. calleth the) & manifestations of righteousness, but the true causes also thereof. They do (as Hugo commenteth upon that passage) by the works the faith was consummate, perfect Faytlr, declare it, augment, and consummate it. Yea they give it the life Whitak. in his answer to M. Camp. 8. reason. Huge in illum lo●um jac. c. 2. v. 22. & efficacy, both of the first, and second justification: for if we understand by works, the spring or fountain from whence lively works proceed (which is Charity) they formally impart to Faith the first life & efficacy of justice. If other actions & operations which flow from Charity, they meritoriously attribute the second life of justification, which is the augmentation, perfection, and full accomplishment of the former. S. Ambrose interpreteth them of the fountain and first life, explicating those words of the Apocalyps: I know thy works, that thou hast the name, that thou livest, & thou art dead. He hath the name that he lived, that Ambr. in c. 3. Apo. is the name of a Christian, but he was dead, because he had not the works of faith, which is Charity etc. as the body is dead without the soul; so also if all good things we seem to have, they are dead, if Charity be wanting. S. Augustine and S. Chrysostome Ambros. ibidem. Aug. l. 83. q q. 76. de fide & oper. c. 14. 15 & praes. in psal. 3●. & Chrys. ho. 3. in. c. 1. Gen. expound them of the works, which flow from Charity, and so they are true causes in way of merit of the second life, which is the increase, and consummation of justice. 6. To which purpose I remember an argument, with which a Priest taken prisoner in Oxford, once urged D. Ravies, than Deane of Christ's Church, & after pretenced Bishop of London, to prove that good works (taking them in the former two senses here specified) truly concur to all kind of justice. His first Syllogism was this. Omnis iustificatio est ex fide viva. Omnis fides viva ex bonis operibus. Ergo, omnis iustificatio est exbonis operibus. In English thus. All justification proceeds from lively Faith. All lively faith from good Works. Therefore all justification proceeds from good Works. Doctor Ravyes answered by distinguishing the Minor proposition thus: Omnis fides viva est ex bonis operibus, concomi●anter concedo, cooperanter nego. That is, all lively faith proceeds from good works, concomitantly as a signe which accompanieth it, not cooperantly, as the cause which worketh and effecteth the same. Against which distinction the Priest replied in this manner. Vita non concomitatur, sed cooperatur ad substantiam rei cuius est vita. Sed bona opera sunt vita fidei vivae. Ergo non concomitantur, sed cooperantur ad substantiam fidei viu●. In English thus. Life doth not accompany or concomitate, but work or cooperate to the substance of the thing whose life it is. But good works are the life of lively faith. Therefore they do not accompany or concomitate, but work or cooperate to the substance of lively faith. M. Ravies not knowing against what proposition he should contest, yet ashamed either to yield, or say nothing, denied flatly the argument, with this exception, habet enim quator terminos, it hath foures terms. And when the disputant replied it had but three, the Dean could not be drawn to assign any fourth term, or discover any fault in the Syllogism, but dismissed the Priest from his lodging, & broke off the disputation, without any further satisfaction, either to him, or the auditory. Which I leave to the scanning of the judicious Reader, and will support the main Controversy I have in hand, by some other suffrages of antiquity, besides those I have here and there interlaced in explaining the Texts of Scripture. 7. Origen: As often as we sin (saith he) we are borne of Zabulon (that is of the Devil.) Unhappy is he who is always engendered of Zabulon, and again very happy who is always borne of God: for I will not say, that this man is once borne of God, but Orig. hom. 9 in Isa. by every work of virtue, the just man is ever borne of God. And if you demand how? He telleth you: even as hem that offendeth, becometh the slave of Satan, more wicked and detestable before the face of God. S. Augustine: Hast thou money, August. serm. 20. de verb. Dom. secund. Matth. c. 3. Psal. 1●1. bestow it: by bestowing money thou increasest justice. For he dispersed, he distributed, he gave to the poor, his justice abideth for ever. Be hold what is diminished, and what increased; that is diminished which thou art to dismiss, that is diminished which thou art to forsake, that is increased which thou art to possess for ever. Can he write more pregnantly for us? But it is labour lost to city more authorityes. The Centurists have gathered innumerable to my hands, whose words I will only repeat to check our Protestants with a double argument at one instance with the testimony of the Father, and acknowledgement of the adverse part that he giveth in evidence unanswerable on our side. 8. In the first hundred years you have heard what they writ of S. James. In the second flourished, as they Cent. ●. c. 4. Colum. ●4. recount them, Ignatius, Theophil●s Antiochenus, Serapion, Papias etc. Clemens Alexandrinus, Quadratus, Aristides, Dionysius Corinthus, Bacchylus, justinus, Irenaeus, and the rest. Of whom they avouch: The article of justification they have not unfolded clearly enough, they have ascribed more than they ought to the works of the justified, which proceeded perchance from the error of the false Apostles, concerning the necessity of works to Prefat. in Centur. 2. dedicated to the most illustrious Princes john Fredrick the second, & john Albertus etc. and placed insome editions before the second book● of the first Century, Cent. 2. c. 4. Col. 60. & 61. Clem. in paren. & l. 6. storm. Cent. 2. c. 4. Col. 60. &. 61. Theophil. l. 2. ad. Autolic. Niceph. l. 3. histor. c. 15. Gent 2. c. 10. Colum. 169. 170. 171. Cent. 3. c. 4. Colum. 79. 80. 81. salvation. The Martyrdom of Saints they extolled with such incredible praises, that some began to think them expiations, or appeasements of sins. Then they censure by name Clemens Alexandrinus, for contradicting himself in writing thus: Let it not repent you to have laboured: It is in your power if you will, to buy most precious salvation with your proper treasure, with Charity and Faith of life, which is truly a just price which God doth willingly accept etc. He placeth square and complete justice in the perfection of virtue, and to that he accommodateth the imputation of Abraham etc. The like altogether hath Theophilus, Of set purpose he saith, that God created man free, and of his own arbitrement, which yet might be excused, if he added not these things which follow: God hath communicated a Law, and holy Precepts unto us, which if a man observe, he may attain salvation, and rising may purchase an incorruptible inheritance. Besides: He seemeth (say they) either to have been wholly ignorant, or not to have sufficiently explicated the word of the Gospel: for he doth plainly affirm, that man by the obedience, according to the Law may procure salvation, and life everlasting to himself. And yet they observe, that Nicephorus accounteth this Theophilus the sixth Bishop of Antioch, to whom S. Luke dedicated his Gospel, & the Acts of the Apostles: and themselves commend him for his learning, zeal, and constancy, and report him to have been, A writer of many excellent works, a propugnatour of the faith, and vanquisher of many heresies, the less are they to be credited, when they after accuse him, as wholly ignorant of the word of the Gospel. 9 In the third hundred years they reproach Origen, the author of the Homilies upon the Canticles, Methodius, Tertullian, and S. Cyprian for the like error, and first affirm of them in general: They attributed unto works justice before God etc. So Origen with full mouth declameth of the justice of job. He only pronounceth him to be justified for his virtues Orig. l. 1. in job. and legal works etc. He also thinketh some whose faith is ennobled with no access of works may indeed be * To wit infants and such as by Baptism or contrition being justified, are prevented by death. before they can accomplish any good works. Method. serm. de resurr. Cuius fragmentum extat apud Epiphan. l. 2. tom. 1. Tertul. l. adversely. judaeos Cent. 3. c. eo. Colum. ●40. saved, but attain not to the height of the kingdom, or liberty, which (say they) what is it other then without works no man to be perfectly justified? And the Author of the homilye●in Cantica, maketh a double justice, one of Faith, another of Works, and truly to each of them ●e imputeth salvation etc. Methodius seemeth to hold that we are justified by the observation and fullfilling of the natural law, which is performed by the aid and help of Christ. Tertullian saith: The Saints were just by the justice * Done by grace and faith in Christ. Cent. 3. c. 4. Col. 80. 81. Cypr. l. 3. ep. 25. Serm de eleemos. Tob. 4. v. 11. Eccles. 3. v 33. joan. 5. v. 14. Serm. de eleemos. Cent. 4. c. 4. Colum. 292. 293. Cent. 4. c. 4. Col. 292. 283. of the law of nature. He attributeth to satisfaction, remission of sins, teaching nothing in the mean time perspicuously of the faith in Christ, or of free remission of sins, as almost no where doth he either touch plainly enough, or handleth very slenderly, the article of the Gospel, and justification. With which error Cyprian yieldeth to descipline, or strict observation of good life. That it is the guardian of hope, the retentive or stay, it maketh us always remain in Christ, continually live in God, and to arrive to the heavenly and divine promised rewards etc. So he professedly teacheth sins committed after Baptism, by alms deeds and good works to be abolished. At once (saith he) in Baptism remission of sins is given, daily and continual doing of good, after the imitation of Baptism, imparteth the indulgence and mercy of God; which he endeavoureth to prove by words of Scripture, as by almesdeeds and faith, sins are purged: As water extinguisheth fire, so almesdeeds sin: also by the saying of Chryst, Behold thou art whole, see thou sinne no more lest some worse thing befall thee: he reasoneth, that by good works salvation had, is to be kept, and lost to be recovered. 10. In the fourth hundred year, they reprove for the same cause, Lactantius, Nilus, Chromatius, Ephrem, S. Hierome, S. Gregory Nissen, S. Hilary, S. Ambrose, and Theophil●● Alexandrin●●. Some of their words I will set down, as they are recorded by the Centurists: the rest I omit for brevityes sake. Lactantius (say they) averreth, that God giveth eternal salvation for our virtues, labours, afflictions, torments etc. Lactant. l. 7. c. 27. & l. 3. c. 9 Chrom. in conc. de beatid. Cent. 4. c. 4. Col. 301. Voluntariam paupertatem suo merito divitias regni caelestis acquirere ait. Eadem cent. col. 192. l. 8. comment. in Isa. Eaden cent. Col. 293. Ambr. l. 10. ep. ep. 82. Qui sunt hi Preceptores novi qui meritum excludunt i●iunij? Eaden cent. col. 293. Theoph. Alexand. l. 3. Pasch. Cent. 5. c. 4. Colum. 504. 505. 506. 507. 508. 509. 510. etc. 10. colum. 1008. Chrys. hom. 6 in c. 1. joan. c. 4. col. Cent. 5. c. 4 Colum. 504. Chrysost. hom. 20. in e. 2. joan. eadem cent. 506. Cyril. c. 18. in joan. Eadem cent. c. 4. col 505. citant Aug. it a dicentem l. 2. de peccat. merit. c. 3. & 4. etc. haec de Aug. cent. 5. c. 4. colum. 507. 508. To serve God (saith he) is nothing else, then by good works to maintain and preserve justice. Chromatius attributeth so much to voluntary poverty, that he averreth, the riches of the heavenly kingdom to be attained by the merit thereof. Hierome saith: It is not enough to have the wall of faith, unless faith itself be strengthened with good works. S. Ambrose: What salvation can we have, unless by fasting we wash away our sins? When as the Scripture faith, fasting, and almesdeeds delivereth from sin. Who are therefore these new Masters who exclude or deny the merit of fasting? Is not this the voice of the Gentiles, saying: Let us eat and drink etc. Theophilus Alexandrinus: Such as fast, that is, imitate in earth Angelical conversation through the virtue of abstinence, by a short and small labour gain to themselves great and eternal rewards. 11. In the fift age are traduced by them in like manner, S. Chrysostome, S. Cyrill, S. Leo, S. Augustine, Theodoret, Sedulius, Prosper, Hesychius, Primasius, Theodulus, Saluianus, Maximus, Salonius, Thalasius, Marcus Eremita, Eucherius, and Paulinus. For in the beginning of that paragraph of justification, thus they writ: Most of the Doctors of this age ascribe also too much to works in justification, and acceptation of men before God etc. Chrysostome speaketh of many ways or kinds of justification etc. Chrysostome is an immoderate Encomiast, or praiser of humane works. For this he saith, Let us endeavour withal our forces to attain salvation by our own good works etc. Again: Is it enough to life everlasting to believe in the Son? No truly etc. Cyrill also contendeth, that faith alone sufficeth not to salvation but faith and works▪ Augustin attributeth sometime too much too works etc. He reciteth some testimonies, by which he proveth evil works to condemn, good works to merit eternal life. As out of the first to the Corinthians the sixth Chapter. Out of the first to the Galathians, out of the ninetenth, and five and twentith of S. Matthew. Theodoret contrary to himself affirmeth, The●d quest. 63. in Exod. ita asserunt de Theod. cent. 5. c. 10. col. 1008. Prosp. l. 1. de vit. contempt. c. 19 Cent. 5. Col. 505. that only faith is not sufficient to salvation, but it needeth works. Prosper saith: Neither works without Faith, nor faith alone without works doth justify. Hitherto the Centurists. 12. And yet they are not singular in condemning all these Doctors of the Church. Pomeran once Superintendent of Wittemberge saith: In the books of the Ecclesiastical Doctors seldom shall you find the article of justification purely expressed, not certes, in the books of Athanasius. A little after: Touching justification they writ at a venture whatsoever comes in their mind. Then he concludeth: You ought not to believe the Fathers, because out of the same mouth they blow both heat and could. Chytraeus another Protestant, complaineth that not Chytr. l. de stud. theol. only Basil, and Hierome, but most of the Fathers, either very slightly touch, or darken and deprave, with politic opinions concerning the justice of the law, the special doctrine of the Gospel, touching the grace of God, and justice of faith, which is the chief and proper patrimony of the Church. Schnepsius one of the same fraternity, saith: Augustine never understood the true and settled Sch●●ps. l. de Euchar. opinion of the Church, concerning imputative justice. The like accusation of the most ancient Fathers made by Bullinger, D. Whitguift, Humphrey, Whitaker and others, you may see hereafter recited in the Treatise of merit, and in the first part of this work, in the Controversy of Satisfaction, which more then abundantly convinceth the consent Feild in append. 1. p. fol. 19 of the Primitive Church (for of the later there is no doubt) to be wholly with us in this substantial point of Faith, and that our Reformers bandy against it, and the long continued current of truth in all times and Countries ever since. Howbeit M. Field to win credit with the simple, audaciously craketh: We no way oppose ourselves against the universal resolution, and practise of the whole Church, which to do, Augustine pronounceth insolent madness. Let this then M. Field be your task, or let some of your * Thus S. Ambrose derideth Protestant's before they were hatched l. 10. ep. ●p. 82. new Masters take the pains to discover some other public or hidden Congregration of theirs, some other pastors besides the fornamed, who taught your doctrine and reproved our errors in S. Cyprian, S. Hierome, S. Austin, & the rest, as the true shepherds, & watchmen over the house of God, have always done. Were they reckoned such small defects, as might be cloaked & dissembled? And not essential, not fundamental points of faith, which shake the whole ground of Religion? Were they whispered in corners by some unknown or obscure companions, & not printed in books, preached in pulpits, diuulged to the whole world, by sundry troops of learned men, in such vast Regious, & kingdoms, and not one of your solifidian professors to open their mouth against them? Shall we expect after so long time your wresting of their words to some favourable exposition of your devising? The Centurists (your own Colleagues & partners in belief) wanted neither will, wit, diligence, or cunning to have performed it, had they not found their sayings unanswerable, their words undefeatable, the main drift & scope of their discourses wholly uncapable of other construction. Shall we think they also favoured the opinion of Protestants, and so breathed out of the same mouth truth & falsehood, fire & water, heat & Pomeran. ubi supra. cold, as Pomerane blasphemeth? or which is all one, that they contradicted themselves (as the Centurists stick not in plain terms to aver of Clemens Alexandrinus that famous Cent. 2. c. 4. Colum. 6●. Cent. 5. c. ●. Colum. 1008. Writer, and Master to Origen, and of Theodoret Bishop of Cyrus?) It were too notorious a stumbling, and headlong course not heard of before, that so huge an army of devout and learned pillars of the Church, should all uniformly precipitate and contradict themselves in this sole point: In a chief point of Faith, and that not once or twice, but each of them diverse and sundry times, and none to have the grace to see so great an oversight, or seeing it to amend it, to recant it, to seek to reconcile it with other of their sayings: no zealous man in the whole world, for so many ages who durst note, or twit them of it, until drunken Lutherans, enraged with the fury of an Apostata friar, began to espy that horrible Antichristian, and often repeated contradiction. It is incredible, it cannot be imagined, or of it could, certes they were no Protestants, who maintained & believed an article of Faith, quite opposite to the life of Protestancy, or worse than Infidels, who sought to persuade and inculcate to others, that which they believed not, or knew to be false. Fie upon such impious Cham's, as cannot uphold their follies, without disgracing their predecessors, who cannot enter the kingdom of heaven, without they condemn these Saints into the pit of hell, nor become Christians themselves without making them impious Luth. tom. 5. in Gal. c. 4. f. 382. hypocrites, damnable Idolaters: for no better doth Luther account such as descent from him and his mates in the justice of only Faith. Let us hear his words. 13. Whosoever falleth from the article of justification, he becometh ignorant of God, and is an Idolater, & therefore it is all Luth. ibid. fol. 400. one, whether he be a Monk, a Turk, a jew, or Anabaptist: for this article once taken away, there remaineth nothing but mere error, hypocrisy, impiety, idolatry, although in show there appear excellent truth, worship of God, holiness etc. And some Whitak. l. 8. adverse. Dureum and in his answer to 〈◊〉. C●mpiā●. reason. Abbot in his defence ca●. 4. Fulke upon sundry of these places against the new Testam. few lines after: If that face and form of old papistry stood now, if that discipline were observed now with so much seruerity and rigour, as the Here●its, as Hierome, Augustine, Gregory, Bernard, Francis, Dominicke, and many others observed it, little perhaps should I profit by my doctrine of Faith, against that (state of papistry:) yet nevertheless after the example of Paul inveighing against the false Apostles, in appearance most holy & good men, I ought to fight against such justice workers-of the Papistical kingdom. Thus he confessing S. Hierome, S. Augustine, S. Gregory, S. Bernard etc. to have been iustice-workers of our kingdom, and to have been bondmen of the law of sin, and the Devil, cast out of the house of God, as he wretchedly avoweth in the same place; of which some of his followers being since ashamed, have clipped and pared off much of this his discourse in the later editions. But it is high time to view the forces wherein the Adversary confideth. 14. The huge host of objections, which the mutinous enemy disorderly levieth against us, & the Tenent of their Ancestors in ●his, and the former two Controversyes, I for more perspicuity and order's sake, sunder and part into diverse wings, or squadrons. In the first, I rank those texts of Scripture, which attribute unto Faith the corporal benefit of health or salvation, by which the Matth. ●. v. 22. Luc. 18. v. 42. Luc. 8. v. 50. Luc. 17. v. 19 Matth. ●. v. 2. spiritual was betokned, because our Saviour seldom cured any in body, whom he cured not also in soul. As when to the woman troubled with an issue of blood he said: Have a good hart daughter, thy Faith hath made thee safe. To the blind man: Do thou see, thy faith hath made thee whole. To the Prince of the Synagogue: Fear not, believe only, and she shallbe safe. To the cured leper: Arise go thy ways, because thy faith hath made thee safe. Likewise: jesus seeing their faith, said to the sick of the palsy: Have a good hart Son, thy sins are forgiven thee. These and the like which our adversary's produce, rather witness against them, then speak in their behalf: for not one of them mentioneth their special assurance, and particular faith relying on the mercy of God, remitting their sins, of which the fornamed Calu. l. 3. instit. c. 2. §. 2. Luc. 18. v. 41. persons had not at the first any thought or imagination, unless it were in a covert, implicit (as the Schoolmen call it) and unexpressed Faith, which Protestants deride with Caluin their forerunner; but they all specify the Faith of miracles grounded on the power of God, which our Reformers deny to be sufficient for salvation. For what was the faith of the woman healed of her bloody flux, but the faith of miracles, by which she believed such power and virtue in Christ, as she said in her hart: If I shall touch only his garment, I shallbe safe? What was the faith of the blind man, but the faith of miracles, that Christ could restore him his sight: What wilt thou that I do ●o thee? He said: Lord that I may see. What the faith of the Prince of the Synagogue, but the faith of miracles, that Christ could recall to life his deceased daughter? The same I aver of the rest, yet this later was not the proper faith of the revived daughter, but the faith of the Father. So the Faith which Christ chief regarded, in pardoning the man sick of the palsy, was the ●ayth of those that▪ carried him, & brought him up upon the roof, & through the tiles let him down, jesus seeing their faith: whereby Matth. 9 v. 2. Luc. 5. v. 19 though we Catholics prove, that the Faith of one may prevail to obtain health and safety for another, yet no Sectarye granteth that the faith of one can justify another. Therefore not one of these places serveth to raise, but all pluck down the rampire of their justifying faith, in so much as they labour to underprop it by some other testimonies crowded into the self same rank, as, the just liveth by Faith. Abraham believed and it was reputed him to justice. Being justified by Faith, let us have peace towards God. Likewise: Abac. 2. v. 4. Rom. 4. v. 3. Rom. 5. v. 1. Act. 13. v 39 1. joan. 5. v. 1. Gabr. Vasq. in 1. 2. disp. 210. c. 7. Clemens Alexand. l. 2. Strom. Orig. in. 4 ad Rom August. serm 22. de verb. Dom. de hono pursue. c. ●. serm. ●6. de verb. Apo. In him every one that believeth is justified: whosoever believeth that jesus is Christ, i● borne of God. 15. All which have so many true and literal expositions, as it can betoken no less than gross dulness in Protestant Ministers, who either for want of reading did not find, or finding conceived not some one of them, The first is, that by Faith we live, are justified, and are made the children of God inchoatively, as the Divines speak, because faith is the first supernatural seed, root, or beginning from which our justification springeth, and the first foundation, or groundwork upon which our whole spiritual building relieth, as Gabriel Vasquez solidly proveth by the authority of Clemens Alexandrinus, Origen, and S. Augustine. Secondly, Faith iustifyeth by way of impetration, excyting our will by the consideration of God's goodness, and other believed mysteries, to ask and obtain the remission of our faults, & justice of our souls. Thus S. Augustine often interpreteth those and the like words of S. Paul, saying: Therefore by faith the Apostle affirmeth man to be justified, not of works, because saith is first given, by which the rest are impetrated: by the law the knowledge of sin, by faith impetration of grace against sin, by grace health and salvation of the soul. The same in diverse other places: Not works, but faith doth inchoate merit. Aug. l. de praedestin. Sanctor. c. 7. & de spir. & lit c. 30. Idem epist. 105▪ & 106 Idem l. de gra. & lib arbit. c. 14. defied & oper. c. 21. August. l. de great. & lib. arbitr. cap. 7. Thirdly, all the former places, may be understood of lively faith, form with Charity, and accompanied with the retinue of other virtues, which wholly and intierely justify us in the sight of that infinite Majesty. So also S. Augustine: Men not understanding that which the Apostle saith (we count a man to be justified by Faith etc.) did think that he said, Faith would suffice a man though he lived ill, and had no good works: which God forbidden the Vessel of Election should think, who in a certain place, after he had said: In Christ jesus, neither circumcision, nor prepuce availeth any whit, he strait added, but faith which worketh by love. Fourthly, faith (as all other virtuous and laudable acts) flowing from Grace, doth likewise justify meritoriously by procuring increase of former justice: Therefore S. Paul to the Hebrews saith of holy men and Prophets: That by faith they overcame kingdoms, Hebr. 11. v. 33. Cypr. l. 4▪ ep. 6. wrought justice, obtained promises. And S. Cyprian teacheth, That God in the day of judgement, payeth the reward of Faith, and devotion. These four ways, the forenamed Texts may be truly understood, howbeit our Reformers stupidity was such, as they could not light on them, every Apo. 22▪ v. 17. Isa. 55. v. 1. Rom. 3. v. 24. Ephes. 2. v. 8. where obvious to the diligent searcher. 16. The second band of Objections are those, which affirm our justification to be freely made by the benefit of grace, therefore without the supply of works, viz. He that thirsteth, let him come, and he that will, let him take the water of life, gratis. All ye that thirst come to the waters etc. come buy without silver, & without any exchange, wine and milk. Aug. l. de spir. & lit. c. 10. & 16. Cent. 5. c▪ 4. Colum. 505. Again: justified gratis by his grace. By grace you are saved through Faith. I answer, our first justification is free & gratis, because faith which first beginneth and stirreth us up unto it, is freely given us, & Charity which after accomplisheth it, is likewise freely imparted, not due to nature, or having any connexion, or dependence with our natural actions, be they never so good or commendable in themselves, which is not my exposition, but the interpretation of S. Augustine (confirmed by the divine sentence of the thrice holy Council of Trent) By grace man is justified Similia habet Aug. in psal. 18. exp. 2. ep 106. de praedest. Sanctor. c. 15 & praef. in psal. 31. Concil. Tried sess. 6. c. 8. joan. 6. v. 2●. that is, no merits of his works going before, and (which the Centurists reprehend) the Apostle will have nothing else understood in that which he saith gratis, but that works do not precede justification. The Council of Trent hath defined the same. Therefore we are said to be freely justified, because none of those things which go before justification, whether it be faith or works, do promerit the grace itself of justification. But if our Adversaries by reason that justification is free, and of the grace of Christ, will renounce all works, they must even renounce true faith itself, of which S. john saith: This is the work of God, that ye believe in him. Or if that work doth not hinder the free grace of justification in Protestants conceit, because it is the gift of God, because it doth not justify according to them, as it is an action proceeding from man, but as it taketh hold, and applieth unto them the justice of Christ. Why should our preparative works any way prejudicate the freedom of that favour as long as we acknowledge them also the mere gift of the highest, and not to dispose us to the life of grace, as they are achieved by our own forces alone, or flow from the dry and barren soil of Nature, but as they are made fertile by the water of the holy Ghost, as they are elevated and inspired by his vivificall motion. For if the Beggar (which is Cardinal Tolets' example) who of his own accord Tole●. in c. 3. ad Rom. stretcheth out his hand to receive the offered alms, doth not hinder the frank and liberal bestowing of the money, much less should the cooperation of our freewill, which not of ourselves, not of our own endeavours, but moved and strengthened by God yieldeth to his motions, any way withstand his liberal donation, and free gift of justice. 17. In the last wing wherein the only hope of their victory remaineth, such sentences of Scripture are ranged as flatly debar the concurrence of works from all kind of justice, to wit, By grace you are saved through faith (and that not of yourselves, for it is the gift of God) not of works, that no man glory. We account a man to be justified by faith without the Ephes. 2. v. 8. Rom. 3. v. 28. Rom. 11. v. 6. Rom. 4. v. 2. works of the law. If by grace, not now of works, otherwise grace, now is not grace. If Abraham were justified by works, he hath glory, but not with God, with many others to the same purpose. I answer, that the Apostle excludeth indeed from the grace of justification, either first or second, all works which proceed from the vigour or strength of nature, on which the Pelagians so much relied. Then he excludeth the good use and exercise of freewill done without Christ, to which the Semipelagians ascribed the dowry of grace. Thirdly he excludeth the moral virtues performed by the Act. 15. v. 1. Aug. l 5. cont. 2. ep Pelag. c. 7. in pr●f. ps. 3●. ep. 107. & tract. 50 de verb. Domini secundum Euang. Matth. Hier. l. ●: come. in c. 3. ad Gal. Prosper. count. collat c. 22. Cent. 3. c. 4. Col. 80. ci●ant. Orig. l. 8. in epist. ad Rom. light of reason & precepts of natural Philosophy, wherein the Gentiles boasted, and placed their happiness. Lastly he excludeth all works achieved by the sole notice of the Law, both cerimoniall and moral, in which the jews trusted so fare, as they deemed themselves thereby only assured of God's favour, and some of them urged the necessity of circumcision, the observation of their ceremonies, even to Gentiles converted unto Christ, of whom they avouched: Unless you be eireumcised, you cannot be saved. 18. Against these the Apostle so often inculcateth, that neither circumcision, prepuce, nor any work, either of jew, or Gentille, done by themselves, or by the knowledge of the law without the grace of the Spirit inwardly moving, is able to save them: but he never excludeth the Sacraments of Baptism, or Penance, nor the works proceeding from the help of supernatural grace to be dispositions to attain the first & true causes of increase in the second justification; whereof read S. Augustine, S. Hierome, and Prosper, who interpret the Apostls' meaning in the self same manner, as I have here declared; which interpretation the Century-writers have also espied, and reproved in Origen, engrossing these words in the Catalogue, as they account them, of his errors: It is to be understood that the works which S. Paul rejecteth, and so often reprehendeth, are not the justices which are commanded in the Law, but those things in which they boast and glory, who observe the law according to the flesh, or rites of sacrifices, or observation of Sabbaths, and new Monnes, these and the like, are the Concil. Trid. sesl. 6. Can. 1. Fulk in c. 2. jacob. sect. 9 Fulk. ibid. Vasq. in 1. 2. disp. 210. cap. 9 Whitak. l. 1. adverf. Duraeum. Whitak. in his answer to M. Campian 8. reason. ●ulke in c. 2. jac. sect. 9 Abbot in his defence c. 4. Ambr. in c. 3. & 4. ad Rom. Chrys. in c. 3. ad Gal. & hom 7. in c. 3. ad Rom. Basil. serm. de humi●it. Aug. l. 1. cont. 2. ep. Pelag. c. 21. & l. 83. q. 76. Hesich. in levit. l. 4. cap. 14. Hilar. cap. in Matth. August tract. 49. in joan. works by which he avoucheth no man may be saved. Hitherto Origen quoted by the Magdeburgians. To which purpose the Council of Trent hath very divinely decreed: If any shall teach man may be justified before God by his works, which either by humane nature, or by the doctrine of the Law are accomplished, without the divine grace of jesus Christ, let him be accursed. According to this authentical exposition S. Paul and S. james, are clearly discharged from that irreconciliable contradiction M. Fulke imagineth between them in our opinion: for either S. Paul speaketh of the first justification, and S. james of the second, which is not as he mistaketh another kind of justification, but the augmentation of the former; or they both treat of the first and second also, as Gabriel Vasquez thinketh most probable, and the one excludeth works wrought without the inward motion of grace from justification; the other acknowledgeth such works to cooperate thereunto, as proceed from grace, which is no contradiction, but the true and undoubted position of our Catholic faith. 19 Although all the sentences of the Fathers which are stumbling blocks in our Reformers way, be satisfied in the same manner, as these Texts of Scripture: yet to ease the studious Reader from further travail, I will particularly set down, how the chiefest of them are to be understood, whom our Reformers oppose against us, concerning this point. S. Ambrose, S. Chrysostome, S. Basil, S. Augustine, Hesichius, and S. Hilary when they affirm us justified by faith alone without any works, they mean without any works, either of our own, or of Moses' law done without grace. Or they are to be interpreted of Faith, which is lively, endued with Charity, and accompanied with other virtues. So S. Augustine in his treatises upon S. john, when he saith: Faith is the soul of our soul. Prosper, S. Bernard, and S. Augustine again in the seaventh Chapter of his book of predestination of Saints, Prosp. de voca. gent. l. ●. c. 8 9 Bernar ser. 22 in cant. Aug. de praedest. Sanctor. c. cap. 7. Leo serm. de Epipha● & alibi. Orig. in c. 3. ad Rom. Chrysost. hom. de fide & lege n●turae. Vasq. in ●. 2. disp. 210. c. 9 are to be interpreted of faith alone inchoatively. S. Leo averreth: That the only Catholic faith quickeneth, sanctifyeth, & giveth life, excluding not any works, but the false belief of Heretics. Origen upon the third Chapter to the Romans, and S. Chrysostome in his book of Faith, and the law of Nature, attribute justification to faith alone, without the outward accomplishment of any external work, or without the precedent observation of the law, whether it be external or internal (according to Vasquez) both exemplifying in the thief upon the Cross: so that among all the Fathers whom they object, no one giveth sentence on their side. 20. Finally, besides these authorityes and the former common objections, one the Adversary yet reserveth as his sole Achilles, and properly belonging to this place, that our pious and godly works are outward tokens only, and manifestations (as whitaker calleth them) of inward righteousness, but not the causes which augment, or make us more just: for as the tree is not made good by the Whitak. in his answer to the 8. reason of M. Campian fol. 254. fruits it beareth, but only declared and known to be such, no more can a just man become more just by the fruits of good works which he produceth, but only be discovered, and known to be just, because as the fruits presuppose the goodness of the tree, from whence they spring, and do not make it good: so good works prerequire justice in the worker, and cannot concur to constitute Matth. 71 v. 17. Maldon. in c. 7. Matt. him just. Whereupon Christ compareth the just man with a good tree, which bringeth forth good fruits, and cannot produce evil; the wicked to an evil tree, which shooteth forth evil, and cannot bring good. I answer with Maldonate, first by retorting the argument upon my Adversaries. If by good works we cannot be made, but only known to be good, it followeth by necessary consequence, that by evil works we cannot become evil, but only declared and signified to be such. So Adam being once a good tree planted by God, either could not degenerate and bring forth the evil fruits of sin (as he did) or by sinning was not made evil or worse than before, by injustly transgressing the Commandment of God, became A difference between natural and moral causes necessary to be noted. not indeed unjust, but was only marked & figured with the notes of injustice, which cannot be affirmed without plain impiety. Secondly I answer, that there is a great difference between natural and moral causes, as every Novice in our Schools can instruct you. Natural causes by their good or evil effects, are neither made good or evil, better or worse, as the fire waxeth not more hot by the heat it casteth, nor the stock of the vine in itself more fruitful by the outward branches it spreadeth abroad, but these only demonstrate the fruitfulness of the vine, or heat of the fire. Moral causes do not only work well or badly, because they are good or evil, but by working well, or evilly, they grow good or evil, become better or worse: As we do not only live temperately, because we are temperate, but by many acts of temperance become Arist. l. 2. de mori. c. 1. Ibid. c. 2. Whitak. l. 1. & 8. adverse. 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. ●. ep. lac. temperate, & by the like, daily go forward & increase in temperance. For saith Aristotle: As by building, builders, by singing to the harp men arrive to be cunning harpers or musicians; so by doing good things men become just, by temperate things, temperate, by valiant exploits, valiant. Likewise, by accustoming ourselves to contemn and endure things fearful, and to be dreaded, fortes efficimur, we grow stout & courageous. Therefore although the tree which is a natural cause of budding fruits, receiveth not from them any spark of life, or increase of goodness, yet the just man who is a moral cause in acheiving good works, is more quickened in spiritual life, and perfected in justice by achieving of them. 21. Then they urge out of S. Augustine: That good works go not before the justified, but follow him that is just. Out of S. Thomas: Works are not the cause that any one is just before God, but rather the executions and manifestations of justice. The like out of S. Ambrose, Venerable Bede, & others. I answer, they are manifestations and remonstrances of the first justice, of the first infusion of grace, as S. Thomas expoundeth himself, and so they follow, and are not the cause, S. Thom. in c. 2. ad Gal. that any one is just in that kind, yet this withstandeth not, but that they perfect and increase the infused justice, as true meritorious and moral causes thereof, which is all that we require, all that the Ecumenical & holy Council of Trent hath enacted, touching the justice of our works, quickened with the seed, or watered with the due of God's celestial grace. The end of the fourth Book. THE FIFTH BOOK. THE XXII. CONTROVERSY, DISPROVETH The Protestants certainty of Salvation: against D. Whitaker, and D. Abbot. CHAP. I. SO deep and unsearchable are the judgements of God, so close and inscrutable the involutions of man's hart, his folds so secret, so many his retraytes, his search so weak in matters of spirit, so hidden and unknown the operations of grace, the fears, the doubts, the anxiety so innumerable, which the best believing Protestants, and Ministers themselves feel in their consciences, as I am wonderfully astonished at this arrogant speech, that they should be all infallibly assured, and undoubtedly certain of their salvation: and my astonishment is the greater, when I read the sentence of God, and E●●●●●. 9 v. 1. & 2. verdict of the holy Ghost pass against them in these terms uncontrollable: There are just men and wise, and their works are in the hand of God, and yet man knoweth not whether he be worthy of love or hatred, but all things are reserved uncertain Prou. c. 20 v. 9 for the time to come. And, who can say, my hart is clean, I am pure from sin? Where Solomon doth not affirm, as Venerable Bede noteth upon that place: That a man cannot be, but that he cannot certainly say, or know himself to be pure from Beds in eum locum, Eccles. 5. v. Whitak. l. 8. adverse. Duraeum. Abbot in his defence c. 4. f. 330. & 331. etc. Calu. l. 3. instit. c. 2. §. 38. sin. Likewise: Of sin forgiven be not without fear, or as whitaker readeth out of the Greek, Of expiation or pardon be not secure. To the first of these three testimonies M. Abbot replieth with Caluin his Master, That by outward things, by things that are before our face, a man knoweth not, whether he be beloved, or hated of God, howbeit he may otherwise infallibly know it. But this answer cannot be shaped to the latter clause of that sentence: All things are reserved uncertain for the time to come. For that cannot be absolutely averred to be uncertain to man, which he certainly knoweth by any means whatsoever, much less which he certainly knoweth, although not by the outward event and sequel of things, yet by the inward light and persuasion of his hart: as the mysteries of our belief, which we only know by faith, cannot be said to be uncertain, hidden, and unknown to us. Therefore M. Abbot seeketh another Abbot in his defence c. 3. evasion, to wit, that the Text is corrupted, and not faithfully translated word by word out of the Hebrew. And therein he appeacheth S. Hierome, whose translation it is, he maketh him a corrupter, and depraver of holy Lorin, in his comment. upon that place. Bellar. l. 2. de verb. Dei c. 12. Hieron. in in cum loc. 1. Cor. 4. vers. 4. Psal. 18. v. 13. Writ, therein he accuseth the whole current of the Latin Church, which from his time to ours hath received that translation, wherein the true and perfect sense of the hebrew words; is punctually and elegantly expressed, as Lorinus and Bellarmine declare, even by the exposition of S. Hierome himself, who commenting upon that place, saith: I have found the works of the just men to be in the hand of God, and yet themselves not to know, whether they be loved of God or no. I omit how S. Paul saith: I am guilty of nothing, yet in this I am not justified. How King David seeming not to know his own estate, cried out: Sins who understandeth? From my secret sins cleanse me. How job notwithstanding his innocency durst not challenge to himself the certainty job. 9 v. 20. & 21. Basil. de constitut. Monast. c. 2. Theod. in illum loc. S. Pauli Bernard. epist. 42. Ambr. ser. 5. in psal. 118. Hier. 1. & 2. dialog. con. Pelag. Augu. in psal. 18. etc. 9 de contri. cordis. Chrys. hom 11. in 1 ad Cor. Greg. 9 moral. 17. & 19 Dan. 4. v. 24. loel. 2. v. 13. & 14. ●onas 3. v. 9 Act. 8. v. 22. Hieron. in ●. lonae. Hieron. in 4. Dan. Beatus Daniel praescius futurorum, de sententia Dei dubitat, remtemerariam faciunt qui audacter veniam pollicentur peccantibus. of grace, saying: If I will justify myself, my own mouth shall condemn me: If I will show myself innocent, he shall prove me wicked: although I shallbe simple, the self same shall my soul be ignorant of. I omit also S. Basil, S. Bernard, Theodoret, S. Ambrose, S. Hierome, S. Augustine, S. Chrysostome, and S. Gregory, confirming our doctrine by these former Texts. 2. I pass to the doubtful phrases and terms of hesitation, as, perhaps, who knoweth, peradventure, used by Daniel, joel, jonas, and S. Peter, by which they intimate the uncertainty of God's favour, even to the faithful and repentant, in respect of some want of disposition, which may be required on their sides. Daniel saith to Nabuchodonozor: Redeem thou thy sins with alms, and thine iniquities with the mercies of the poor, perhaps he will forgive thine offences. joel: Turn to the Lord your God etc. who knoweth if he will convert? jonas: Who knoweth if God will convert and forgive? S. Peter: Do penance etc. and pray to God, if peradventure this cogitation of thy hart may be remitted. Lo the Prince of Apostles, the Prophets of God presume not to assure their penitents of the remission of their sins, as our jolly Ministers now adays, but left them in fear or suspense: That whilst men (as S. Hierome commenteth upon the former Text of jonas) are doubtful of their salvation, they may do penance more fervently, and more studiously provoke God unto mercy. And expounding the forecyted place of Daniel, he writeth thus: Blessed Daniel foreknowing things to come doubteth of the judgement of God: they take a rash and temerarious thing in hand, who boldly promise pardon to sinners. Which saying of his, pinched Melancthon so much, that he reprehendeth S. Hierome. First, for adding that doubtful particle (perhaps) to the Text: then for teaching more imprudently the remission of sins to be uncertain. Yet I believe S. hierom's assertion warranted by such evident Scripture, willbe sooner embraced, than the snarling reprehension of a thousand Melanct. in Apol. confess. Aug. Andr. Ve. gal. 9 c. 11. Melancthons', or the whole kennel of Lutheran whelps. And as for the adverb (forsitan) it was not intruded by him, but read and contained in most authentical copies, and translations, as Andrea's Vega professor Salamanca diligently openeth & showeth; first, that the Hebrew Chaldean Text hath the particle Hen, equivalent unto it; then that the 70. Interpreters, that Sanctius Pagninus, that the Tigurine edition have all the adverb itself fortasse, perhaps, or peradventure. So innocent and inculpable was S. Hierome from inserting it, as Melancthon traduceth him, besides the purpose. 3. Moreover we are often counselled in holy Writ so to strive for the garland of our feliciry, as we also stand in fear of losing the same. To the Philippians: Work your salvation with sear & trembling. In the Apocalyps: Hold that which thou hast, that no man take thy crown. To the Hebrews: Philip. 2. v. 12. Apoc. 3. v. 11. Heb. 4. v. 1. Rom. 11. v. 20. 21. Psal. 2. v. 11. 12. Let us fear therefore, lest perhaps forsaking the promise of entering into his rest, some of you be thought to be wanting. To the Romans: Thou by faith dost stand, be not too highly wise, but fear, if God hath not spared the natural boughs, lest perhaps he will not spare thee neither. In the Psalms: Serve our Lord in fear, & rejoice to him with trembling. Apprehend diseipline, lest sometime our Lord be wrath, and you perish out of the just way. Now this fear cannot consist with infallible assurance of salvation: for he that is assured by the light of Faith, that there is a God, that there is an eternity of life to come, cannot withal, fear the contrary, howsoever Abbot c. 3. sect. 10. fol. 328. & 329. Matt. 8. v 26. etc. 14. v. 31. M. Abbot talketh that he may, and that little faith is subject to fear and doubt; and for proof thereof he referreth us to these Texts of Scripture: Why are you fearful, o ye of little faith? which Christ spoke to his Disciples: and to Peter, O thou of little faith, wherefore dost thou doubt? which no way fit his purpose. For the Disciples were not warranted by faith, that they should not be cast away in that boisterous tempest, nor S. Peter that he should not sink walking on the water: his doubt did not shake the steadfastness of his faith, nor any way belong to any article thereof: but the assurance of salvation is to every Protestant an article of Faith, therefore no fear, no doubt can comply with that by the foree of these Texts, nor by the virtue of that example, which he ill-favouredly applieth to Abbot c. 3 sect. 10. f. 326. the contrary: As (quoth he) a man upon the top of a high tower is afraid to fall, and trembleth to think thereof, when notwithstanding being environed with the battlements, he is without danger of falling, & not afraid that he shall fall: so the true believer trembleth with the horror of the conceit of falling away from God, knowing the end of them to be most unhappy that so do, when yet he reposeth assured trust in God, that being compassed about with his protection, and dwelling under his defence, he himself shallbe preserved for ●uer. What miserable stuff is here? Will men, otherwise prudent, otherwise wary & judicious, hazard their souls with such palpable jugglers? Upon such open and manifest cheating tricks? For if the battlements be so high & strongly laid, that one cannot overturn if he would, the fear proceedeth merely from the deceivable fancy, and imagination of the mind, such as often surpriseth us in our sleep, without any cause or ground at all. But here in our case the fear ariseth, not from the mere conceit, or troubled fantasy, but from the peril and danger of the thing itself, from the danger we are in, of Psal. 2. v. 12. Apoc. 3. v. 11. Rom. 11. v. 20. 21. losing our salvation, if we do not work and live as we ought. Heer God doth not warn us to apprehend discipline, lest the imagined horror or thought of perishing afflict our hearts, but lest our Lord be wrath, and we perish out of the just way; lest another take and bereave us of our crown; lest we be cut off, as the natural boughs, the nation of the jews, who were not abandoned by mere apprehension, but truly and really, cut off from Christ: therefore he putteth us in fear of the like separation, otherwise these grave and earnest admonitions, should be rather foolish jests, or idle scoffs, then heavenly counsels and advices from God. For as it were a foolery to warn him who securely sleepeth in his bed, and feareth the skirmish of war, the dangerous swimming or flying in the air (of which he dreameth) to beware he be not killed by his enemies, be not drowned in the sea, or dash not his head against a wall; And that I may insist in his own example, as it were a mere vanity, seriously to bid him take heed he fall not, who by reason of the battlements could not expose himself to any danger of falling: so a vanity it were and foolery also in these divine watchmen or sentinels of God, to put us in fear of losing that, which according to Protestants we cannot lose. Away then with this base trumpery, away with these ridiculous examples, more agreeable to the bench of Mountebanks to beguile the simple, then befitting the chair of Doctors, the seat of Abbot in his defence c. 3. Whitak. l. 8. adverse. Duraeum. fol. 620. Rom. 11 v. 33. 2. ad Tim. 2. v. 10. Aug. l. 6. hypogn. c. 7. 2. Tim. 2. v. 9 August. tract. 12. in joan. Aug. l. ● hypog. c. 8 August. l. de corrept. & gra. c. 13. Bernard▪ serm. 1. in Septuag. Professors, and professors of Divinity to instruct the unlearned. I keep on my course. 4. Another Argument which we propose, is, that no man can be certain of his salvation, according to Protestants, unless he be certain also of his eternal election, and predestination. But this the Apostle recounteth among the most hidden misteryes and secrets of God: Odepth of the riches, of the wisdom, and of the knowledge of God, how incomprehensible are his judgements, and his ways unsearcable! For who hath known the mind of our Lord, or who hath been his counsellor! Again: The sure foundation of God standeth, having this seal: Our Lord knoweth who be his. By the (sure foundation) the best Interpreters understand, the decree of God, the predestination of his elect which he hath sealed up as a hidden secret reserved only to himself: Our Lord (saith S. Augustine) knoweth who remain to the crown, who remain for the fire, he knoweth in his flower the wheat, he knoweth the chaff, he knoweth the seed, he knoweth the cockle. And none but he. Therefore he writeth in another place: Let no man glory, let no man despair: for our Lord only knoweth who be is. And again: Who among the multitude of the faithful, as long as he is conversant in this mortality, may presume that he is in the number of his predestinate: Who (saith S. Bernard▪ can affirm, I am one of the elect, I am one of the predestinate to life, I am one of the number of the children? Certainty truly we have not, the confidence of hope solaceth us. S. Prosper, and S. Prosper ad 12. object. Vincent. Greg hom. 38. in Euang. Gregory affirm the like. If these men, if S. Bernard had no certainty, if S. Augustine were ignorant of his election, how do Protestants arrogate the knowledge hereof? If it seemed so unsearchable to that heaven-rapt Apostle S. Paul, how do earth-creeping Ministers attain unto it? If God hath sealed it with his own signet, how do they enter his secrets? how break they up his seal, without his particular warrant? 5. Our Adversaries answer to this argument, and to the authority of the Fathers, That no man by any apprehension, or light of flesh and blood, can say, I am one of the elect, I am one of the predestinate: no man by judgement of reason or humane Abbot cap. 3. sect. 11. f. 331. & sect 12 fol. 337. Whitak. l. 8. adverse. Duraeum. knowledge can conceive it, yet by ordinary faith God doth ordinarily in some measure or other reveal the secret of his election unto the faithful. Less faith than had S. Paul, lesse S. Augustine, lesse S. Bernard, less job, and King David, than every ordinary Protestant, to whom this secret was not at the least by ordinary faith ever opened or disclosed. Again, no article of our belief, not Christ crucified, not his Incarnation, Passion, and Resurrection are known unto us Matt. 16. v. 17. 1. Tim. 3▪ v. 16. Coloss. 1. v. ●3. 6. ●7. ●8. August. ubi supra. by any other means, then by the light of Faith: Flesh and blood (as Christ said unto S. Peter) hath not revealed this unto us. And yet S. Paul writeth of them: That they are preached, manifested▪ and made known to us, that the secret decree of predestination is hidden and unknown. Therefore he averreth it to be hidden and unknown, by the ordinary illustration of faith, by which the former mysteries are only manifested and known: and of which S. Augustine must needs be expounded, who doth not say, Who among the carnal, or fleshly men, guided by sense or reason, but who among the faithful, that is, by the ordinary beams of Faith, may presume that he is predestinate: neither can it ever sink into the brain of any, but some brainsick Minister, that either he, or S. Bernard, or any other Father should so earnestly inculcate the unknown certainty of our election, to sense, reason, or humane judgement, more than of any other mystery of our redemption to which notwithstanding they are equally unknown. 6. Further you teach, M. Abbot, that by ordinary faith every man is made privy to his election, and yet, that no See Abbot cap. 3 and Whitak. ut infra. man can be certain of his faith, unless he be sure he be one of the elect. For true faith in your fancies, is only granted to the elect; but by faith to know election, and by election faith, is to wheel about without end of knowing, and never come to the full point of knowledge. It is to run the circle you reprehend in others: Notwithstanding what entrance I pray do you make, which is primò cogni●um, the first known in this circled round? Do you first ascend into the Counsels of God, there see your names written in the book of life, and from thence discover the beams of your belief; or first see your true belief, and thereby mount unto the knowledge of your election? A question which much perplexeth the learned Protestants. For Whitaker climbeth the former way, and Whi●●k. l. 8. adverse. Duraeum. fol. 620. by assurance of election receiveth the certificate of salvation and belief, saying: Whosoever do certainly know themselves to be elect and predestinate, they are certain of the remission of ●heir sins, and of their salvation etc. Therefore the Protestant must first know that he is enroled in the number of Calu. l. 3. instit. c. 24. § 4. reproveth Whitak●●● answer. His Majesty with the Bishops at Hampton Court reprove the same f. 29. & 30. the predestinate, before he can know, that he is incorporated, by remission of sins wrought by Faith, in the congregation of the faithful: which climbing of whitaker's, Caluin condemneth as a dangerous tentation, and perverse desire of seeking to know election out of the way. I call i● seeking out of ●he way saith he▪ when a wre●ched man enterprise●h to break into the hidden secrets of the wisdom of God, and to pierce even to the highest Eternity, to understand what is determined of himself at the judgement seat of God: for than he throweth himself headlong to be swallowed up in the depth of the unmeasurable devouring pi●, than he wrappeth himself with innumerable snares, & such as he cannot wind out of, than he overwhelmeth h●mselfe with the bottomless gulf of blind darkness. 7. Therefore Caluin, and M. Abbot compass about Calu. l. 3. instit. c. 24. §. 4. 5▪ 6. Abbot cap. 3. sect. 12. fol. ●●7. the second way, and by ordinary faith travail to ascend into the bosom of God's secrets, and assure themselves of their election: but this is already refuted by S. Paul, S. Augustine, and S. Bernard, that God by faith revealeth other mysteries, but sealeth up this, and reserveth it still unknown, concealeth it to himself as a depth unsearchable. Likewise your special faith is nothing else, but an assured affiance of your hart, which certifyeth you of the remission of your sins, of your adoption in Christ, of your election and predestination. But, as the object, according Aug. 4. de Gen. ad lit. cap. 32. to S. Augustine, goeth before the knowledge thereof; so your predestination, moving you to believe, precedeth (even in respect of you) the affiance of your hart by which you believe. Howbeit if you ignorantly suppose that true faith is known by itself, and leadeth you to the object of election, which thereby is known; although it be a foolery unworthy to be refuted, yet I shall cast so much time away by and by, as to disprove that foolery. August. de dono pierce. l. 2. c. 22. Chrys ho. 11 in ●. 3. ad Philip. 1. Cor. 10. v 12. Ibidem c. 9 Greg. ep. 28. quae est l. 6. ad G●●g. Cubi●ul. Aug. Bernar ser. 2. in octau. Pen. & ser. 1. in Sept. Hier. l. 2. cont. P●l●. 8. My custom is, after the authorityes of holy Scriptures, to allege by themselves the testimonies of Fathers, but now (besides those I have here interlaced, & shall add hereafter) I will content myself with these few. First with S. Augustine: Serve our Lord with fear, and rejoice to him with trembling, because of everlasting life, which God (not lying) hath promised to the children of promise etc. No man can be secure until this life be finished. Then with S. Chrysostome: Of resurrection we cannot be confident and secure: to which purpose he bringe●h in S. Paul speaking thus: I acknowledge myself to have believed in Christ, in the power of his resurrection, that I have by● m●de partaker of his sufferings conformable to his death, notwithstanding after all these things I am no● secure. In proof whereof he allegeth these two sentences: He that seemeth to stand, let him look he do not fall: and I fear (so S. Chrysostome readeth) lest whilst I have preached to others, I become a reprobate myself. With him S. Gregory, S. Bernard, and S. Hierome agree, who excellently corroborate and confirm the same. Moreover S. Hierome saith: I contaminated with the filth of all kind of sins, Hier. ep. ad Florent. citatur ep. 5. in Gloss. Hieron. in vita ●ius. day and night expect with trembling, to render the Last farthing, & the time in which it shallbe said to me; Hierome come forth. So S. Hilarion, and the rest of the Saints stood in fear and dread, not presuming to challenge the security of Protestants: against which I also wage war by the strength of reasons. THE SECOND CHAPTER▪ WHEREIN The former Presumption is refuted by Reason, and whatsoever the Adversary objecteth against us, is removed. FIRST all Sectaries teach, that nothing is to be believed as an article of faith, Whitak. l. 8. aduer. Duraeum. fol. 618. & 619. Abbot c. 3. sect. 2. f. 262. 263. & 264. 265. loan. 3. v. 15. Mar. 1. v. 15. Mar. 16. v. 15. 16. but what is either contained in Scripture, or by manifest deduction is gathered from thence. But where is it written in Scripture, that Richard Field Doctor of Divinity, or Robert Abbot Titulary Bishop of Salisbury, have their sins remitted, & shall infallibly be saved? Whitaker, & Abbot make answer, that in these general propositions, Whosoever believeth shallbe saved, repent and believe the Gospel, and ye shallbe saved, is involved: Richard Field believe, & thou shalt be saved: Robert Abbot repent and believe, and thou shalt be saved. Therefore although the Scripture nameth not any in particular, yet it affoarde●h every one a sufficient warrant, that by his repenting and believing, he shallbe saved. But this warrant is conditional, as M. Abbot there confesseth, and this condition is, if he rightly repent, if he rightly believe, which Abbot ibi●●●. are acts depending of God's grace, and his freewill, no way comprehended in that general assurance, nor by any infallible means deduced from thence, therefore his certainty still wavereth in respect of these conditional works. For although it be so, that a man may sometym know he repenteth, know he believeth with some faith, with some repentance or other, because he sensibly feeleth the inward throbs of his hart, beholdeth the tears trickling from his eyes, apparent tokens of sorrow and repentance, because faith is a light which manifest itself, an act of the understanding which cannot be hidden; to which effect M. Whitaker and M. Abbot urge out of S. Abbot c. ●. Whitak. l. 8. adverse. Duraeum. Augu. ep. 112. Augustine, That the faithful man doth see his faith itself, by which he answereth that he believeth: Although I say, all this be true, yet the knot of our difficulty remaineth still untied. For neither doth S. Augustine teach, nor any reason persuade that he infallibly knoweth his repentance to be such, as it ought to be done for so pure and divine a motive, as is requisite for the justifying of his soul, to be true Christian, & not false Herodian, not Antiochus his sorrow; that his tears are distilled from the Rose of Charity, not squeazed out of the nettles of private & self-love. Likewise he cannot certainly know, whether his faith be natural or supernatural, whether it rely upon the authority of God duly proposed and immediately credited for itself, or for some other humane reasons as the formal motives of his belief, because there is such connexion & affinity between the natural and supernatural acts, they are paralleled and consorted together in so many branches of near alliance, as it is impossible by infallible certainty to discern, without special revelation, humane faith from divine virtues infused by God, from virtues gained by man's labour and industry. Then it is above the reach, and skill of man, to dive into the secrets of God, to trace his steps, or discover the operation and working of his grace. In so much as job said: If God come to me, I shall not see him; and if he depart away from me, I shall not understand job. 9 v. 11. Greg. l. 9 in c. 9 job. c. 10. & 11. Aug. in psal. 41. & serm. 13. de verb. Dom. Iraen. c. 17. v. 9 it. Which S. Gregory interpreteth, of Gods coming, and departure from our souls, of his abiding or forsaking our hearts, that it is hidden, and concealed from us in this vale of tears, for our greater humility. Again we are obnoxious to sundry illusions, our hart is inueagled with diverse fantasies, hath such a multitude of folds, and windings in it, as it is too hard to define what it throughly abhorreth, or sincerely embraceth, with all behooveful circumstances as it ought, especially in the pious course of virtue; which perplexityes & abstrusenes of our hart, jeremy deciphreth saying: The hart of man is perverse & unsearchable, who shall know it? And Caluin delineateth in this manner: The hart of man hath so many secret corners of vanity, is Calu. l. 3. instit. c. 2. §. 10. so full of hypocrisy, that it often deceiveth himself. In the next paragraph he addeth: Experience showeth that the reprobate are sometime moved with the same feeling that the elect are, so that in their own judgement they nothing differ from the elect, wherefore it Hebr. 6. v. 4. Luc. 8. v. is no absurdity, that the Apostle ascribeth to them that taste of the heavenly gifts, that Christ ascribeth to them faith for a tyme. If this be so, if our hart often beguile us, if the reprobate be sometime moved with the same feeling as the elect are, if they have a faith for a time, how is your conscience infallibly sealed, that yours is perpetual? May not your hart, your judgement, your firm persuasion deceive you, as it deceiveth others? The Anabaptist assureth himself, that his sins by special faith be remitted, and that he and all of his sect shallbe certainly saved. The Lutheran, the Caluinist assureth of the like, and each of them is certain that the contrary to him, notwithstanding his assurance, shallbe infallibly damned. Whom shall we believe? When every one is equally by faith assured of salvation, and yet each one condemneth the other two, and the whole Catholic world condemneth them all, to the pit of hell, if they obstinately dye in their perfidious belief. 2. Secondly if special faith remitteth sins, and Sectaryes by the same faith are assured of the remission, they can never say our Lord's prayer without mockery, or infidelity. For as they cannot entreat the Son of God may be incarnate, as they cannot entreat his death, and passion for the redemption of man, unless they deny or misdoubt the accomplishment of them: So if they certainly believe the remission of their sins effected by faith, they cannot without dissimulation, irrision, or Field l. 3. cap. 44. fol. 178. plain infidelity cry unto God, forgive us our trespasses, which they assuredly believe to have been forgiven before. Feild answereth, The justified man knoweth that the dominion of his sins is taken away, and that the guilt of condemnation, whereunto they subject such as are under the dominion of them, is already removed, and therefore he doth not desire, nor ask forgiveness of sins in this sort, but the inherence of sins he acknowledgeth in himself notwithstanding his justification, which still subiecteth him to God's displeasure, and punishments accompanying the same. These things he desireth to be removed, and in this sense asketh forgiveness of his sins. So he. The looseness of whose answer, is already discovered in the first Controversy of Original sin, in which place I have largely demonstrated, that when sin is truly inherent, the guilt of condemnation still remaineth, or where the guilt and dominion is abolished, there sin is extinguished, there sin inhereth not: not wholly, because the dominion is removed, not in part, because the blemish of sin is indivisible, and hath no parts: or suppose we speak of diverse sins which have diverse spots, diverse deformities, one deformity cannot be cleansed, or taken away without the other, which M. Abbot had once an eye to discern, disputing Abbot c. 6. sect. 7. fol. 766. thus against Doctor Bishop: Let him say the sin in part is pardoned, but not wholly, and then let him show us what warrant he hath, that God in that sort forgiveth sins by patches and pieces,, which because he cannot do, let him give us leave to take him for that, that he showeth himself to be. Thus with one eye; what with the other, the diligent Reader may perceive in my foresaid Treatise of original sin. Then this reply cohereth not with itself, nor with other of his, and his fellows barbarismes. For if the justified man knoweth the dominion of sin, the guilt of condemnation to be removed, how doth the inherence thereof, notwithstanding his justification subject him to God's displeasure, whereas this common song is chanted among you, and by you also M. Feild: That where the Feild in his 3. book of the Church cap. 16. Abbot c. 6. sess. 7. fault of sin is once remitted, there no amercement or debt of punishment remaineth behind to satisfy God displeased: Where sin (saith M. Abbot) is forgiven, there is no punishment, because there is no imputation of that to which the punishment is due. Strange men who can never pursue the game in hand, but every foot hunt counter to themselves, counter to their own companious. 3. Moreover if Protestants do not desire, nor ask forgiveness of sins for any fear of condemnation, to which they may be subject, than they cannot pray, at least to avoid that danger of perdition, they cannot pray they may not be utterly abandoned by God, swallowed up by Satan, or cast with the miscreants into outward darkness. They cannot say with King David: Destroy not O Psal. 25. v. 9 Psal. 50. v. 13. Psal. 6. v. 1. Psal. 37. v. 1. God my soul with the impious, and my life with bloody men: Cast me not away from thy face: Lord rebuke me not in thy fury, nor chastise me in thy wrath, that is, torment me not in thy fury with eternal, 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 citeth, and following his interpretation, willeth every faithful soul to consider Greg in 1. psal poe●, verse. 1. what she hath done, and contemplate what she shall receive, saying: Lord, rebuke me not in thy fury, nor chastise me in thy wrath, as if she said more plainly: This only with my whole intention of hart I crave, this incessantly withal my desires I covet, that in the dreadful trial thou neither strike me with the reprobate, nor afflict me with the purging and revenging flames. So he, so Manasses, so the ancient Fathers, so the whole Church of God hath ever prayed to have the guilt of condemnation removed from them. Therefore they were never acquainted with our Protestants presumptuous faith, who do not ask forgiveness of sins in this sort. M. Abbot therefore not satisfied with this answer of Fields, windeth about three other ways to creep out of the mud, in which he and all Abbot c. 3. fol. 289. & 290. his adherents are stabiled. First saith he: Our prayer obtaineth pardon at God's hands, therefore we pray, and by Faith do rest assured, that undoubtedly we have that for which we pray. Secondly, we pray for forgiveness, not that we have no assurance thereof, but for that we desire greater assurance, and more comfortable feeling thereof. The third reason of our praying continually for the forgiveness of our sins, is for the obtaining of the fruit thereof (to wit) a freedom from all miseries and sorrows. 4. Neither of these fetches can rid him forth of the mire. For the first, that prayer obtaineth pardon, is refuted above, in the Controversy of only faith, against M. Field, by M. Abbot's own discourse, and can no way be verified, protestāns pray like the proud Pharisee. according to their principles. The second & third as little avail: for who did ever read so idle an interpretation, Forgive us, O Lord, our trespasses, pardon our sins, that is, give me greater assurance they are forgiven, they are pardoned; or grant me full freedom from all earthly misery, which is the expected fruit of their forgiveness. Is this to accuse yourselves of sin, to sue for mercy with the humble Publican, or rather to say with the haughty Pharisy: I acknowledge, O Lord, thy favour, in having remitted my offences, yet yield me more comfortable feeling of this thy remission: free me, I beseech thee from all miseries, as thou hast freed me from my faults. O proud oraison! O pharisaical prayer! far from the humility of K. Manasses: I am not worthy to behold, and look on Manasses in orat. sua. the height of heaven, for the multitude of mine iniquities etc. Forgive me, O Lord, forgive me, and destroy me not together with my offences, neither reserve thou for ever, being angry, evils for me, neither damn me into the lowest places of the earth. Far from his humility, who durst not approach to the Altar, nor lift up his eyes to heaven, but standing a loof said: Lord be merciful to me a sinner. These men I hope believed aright, and yet they were not assured of the remission of their Luc. 28. v. 13. sins, they knew not for certain, that the guilt of condemnation was removed from them: and you no sooner believe, but you presently receive a warrant that your faults are canceled, you need not crave further pardon at the hands of God, but only that he would seal up your ha●●s with more assurance of his grant, you incontinently, not only approach to his Altar here upon earth, but even to his throne and presence in heaven, instantly ask, without more ado, the fruit and consummation of your happiness begun, the fullness 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 wholly proceeds Abbot ibidem f. 289. sect. 4. fol. 283. 284. Abbot sect. 4. f. 283. 284. from imbecility of Faith. For, Our faith (say you) being weak, giveth but weak assurance, and therefore we beg of God that our hearts may be enlarged, that the testimony of the spirit may more freely sound into us: Yet you affirm, That some special men with the like assurance, believe their own salvation, as they do the doctrine of faith expressed in the articles of the Creed. Then at least, after you obtain the enlargement of your hearts, after you be once in the number of those special men; than you enjoy that security, as you cannot ask a surer certificate of the remission of your sins; then at the least you can say no longer, Forgive us 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 belief; so if you as infallibly believe your own salvation, and consequently the remission of your sins, as those revealed mysteries, it can be no less than horrible impiety to crave more assurance of them; or if you may still crave for more by reason of the weakness of your wavering faith, why do you boast and glory so much in the prerogative of your faith, when never any Protestant could yet arrive to this strong and steadfast Faith. 6. Thirdly, your assurance of salvation is noisome and pernicious to the progress of virtue, it expelleth So S. Gregory calleth it. fear, the nurse of wisdom, the anchor of our souls, the guardian of good life. It looseth the reynes of careless liberty, engendereth pride, arrogancy, presumption, breedeth a neglect of wholesome discipline, and many other weeds of dissolute and wanton demeanour. Whereas the uncertainty, whether we be worthy of love or hatred, whether our works be acceptable to God or no, as long as we have a moral confidence, and steadfast hope that they be, cherisheth the seeds of sundry virtues, it nourisheth humility, exciteth care, procureth watchfulness, restraineth us within our bounds, whetteth us forward Hier. in c. 3. lonae. Aug. l. de correp. & great. c. 13. Chrys. ho. 8. in c. 2. ad Philip. Greg. ep. 186. quae est l. 6. ad Greg. Cubi●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 duty, maketh us more narrowly sift and examine our actions, more deeply repent and do penance for our sins, more diligently work to the attaining of virtue, and more fervently cry and call upon God to succour and assist us in our daily conflicts and combats against vice. These fruits of our uncertainty, and the former evils of Protestant's security are set down by S. Hierome, S. Augustine, S. Chrysostome, S. Gregory the Great, and diligently proposed by Andreas Vega in his defence of the holy Council of Trent. 7. Now when Protestants account these fears, tentations, when they compare them to sin against which they fight, and seek wholly to abandon, they bewray the Anuil on which their devices are hammered quite opposite to the touchstone of holy Scripture, which commendeth timidity as behooveful: Blessed is the man, who is always timorous: work your salvation with fear and trembling. Are these counsels, suggestions? Is this happiness to be abandoned? Renounce you, as dangerous assaults, which the holy Ghost proposeth, as wholesome remedies, and stays of our souls? And which S. Gregory writing to the Lady Gregoria notably pursueth, telling her: That she ought not to have security, but always jealous, always fearful, dread her sins, and wash them away with incessant tears? A verity so often repeated in holy Write, and celebrated by the rest of the Fathers, as Caluin is constrained to condescend unto it, at least in show of words. For Calu. in c. 6. ad Heb. v. 4. he affirmeth, That God sprinkleth the reprobate with some taste or smack of his grace, shines on their minds with some sparks of his light; affoardeth them some feeling of his goodness, and engraveth in a sort his word in their souls. Otherwise where is that faith for a time, of which S. Mark maketh mention? There is therefore Mar. 4. v. 17. in the reprobate a certain knowledge of God, which after vanisheth away, either because it took not so deep root as it ought, or because being choked it degenerateth. Hitherto Caluin. Which discourse Cal. ibid. of his, because it driveth the silly Protestant into a thousand perplexityes, still casting doubts, and questioning with himself, whether his faith hath taken sufficient root, may not hereafter be choked, may not degenerate? Whether the motions he feeleth be proper to the elect, or the common sparks of light, tastes of grace, feelings and impressions which are communicated to the reprobate? Caluin quieteth his conscience with this final Conclusion. And by this bridle our Lord keepeth us in fear and humility. And truly we see how slippery and prone humane nature is otherwise to security & foolish confidence. Whose words be these? The words of a Protestant, or of a Catholic? They are the words of a Protestant, of the ringleader of Protestants, taking herein the face of a Catholic, and condemning the infallible certainty, vain security, and foolish confidence of his Sectaryes. 8. The objections here heaped together by our late Reformers, are of diverse sorts; some insinuate an assurance of salvation by reason of God's spirit dwelling in us: others seem to challenge it to the condition of faith, others to God's protection, safeguard and preservation Abbot c. 3. Whitak. l. 8. adverse. Duraeum. of such as he hath once called to the participation of his grace. The principal of the first kind are these: In this we know that we abide in him, and he in us, because he hath given us of his spirit: the spirit himself giveth testimony to our spirit, that we are the sons of God; and if sons▪ heirs also. We have received not the spirit of this world, but the spirit which is in Fulk in c. 8. ad Rom. & 2. 1. ad Cor. K●mnitius in examine. Con. Trid. Calu. l. 3. iustit. c. 11. 1. joan. 4. v. ●3. Rom. 8. v. 1●. 1. Cor. 2. v. 12. 1. joan. 5. v. 19 ●. joan. 3. v. 2. Rom. 8. v. 38. Hier. ep. ad Algas. quaest. 9 Ambr. in eum loc. Vatablus, Beza, and Erasmus in eum locum. ●. Cor. 2. v. 12. God, that we may know the things that are given unto us of God. We know that we are of God, and the whole is in wickedness: We know that when he shall appear we shallbe like unto him: for we shall see him as he is. I answer that this knowledge which the Apostles mention, is not the certain and infallible assurance of faith, but a probable knowledge, a moral certainty, such as begetteth a joyful confidence, and assured hope, as S. Paul had, when he said: I am sure, that neither death, nor life, nor Angels &c. shallbe able to separate us from the Charity of God. Where the Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth only a propable persuasion; and so S. Hierome, S. Ambrose, the Syrian interpreter Vatablus, Bedae also, and Erasmus read it: or the Apostles may speak in some of those places of themselves in particular by special revelation (if they had any such imparted unto them) concerning their perseverance in grace (as some think they had) or they are to be understood of the predestinate in general, and benefits of grace, glory, and everlasting life revealed for them in Scripture, and by the instinct of faith, and spirit of God infallibly believed, of which S. Paul namely writeth in the second Chapter of the first to the Corinthians. But Protestants urge against my former answer: That the testimony of the spirit is the testimony of the Holy Ghost: the testimony of the Holy Ghost is sure and infallible, therefore the testimony of the spirit which witnesses to our spirit, or with our spirit, as the Greek importeth, is not only probable and conjectural, but infallibly certain. I answer it is so. I confess in itself as it is witnessed by the Holy Ghost, but as it is intimated unto us by the inward love of God, zeal of souls, hatred of sin, peace, sweetness, joy, comfort, dilatation of our hart, & such like, which are the pledges, testimonies, and certificates the holy Ghost affoardeth, it is fallible and subject to deceit. For as the truth of holy Writ is of irrefragable authority in itself, yet proposed by men, who may be deceived, is also deceivable; so that which the Holy Ghost witnesseth by himself immediately, or such expositors as cannot err, is infallible; that which he testifieth by probable and conjectural signs, is only probable unto us, and obnoxious unto error. Howbeit it passeth the bounds of truth, and modesty: That, with a wonderful tormenting of conscience, we mistrust Reynolds in his 5. conclusion fol. 656. still, and stand in doubt of salvation (wherewith M. Reynoldes slandereth us.) For the probability or moral certainty which we acknowledge ought not to trouble the peace of our Consciences, nor anxiously distract, much less torment the quietness of our minds. It is a probability intermixed with fear, and nourished with such comfortable Whitak. l. 8. aduer. Duraeum. and steadfast hope, with such filial love, as banisheth all cumbersome anxiety, all wavering doubtfulness, all servile, base, and troublesome solicitude. That which Whitaker so eagerly presseth against Duraeus: Try your owneselues, if you be in the faith; prove yourselves; know you 2. Cor. 13. vers. 5. Cornelius Cornelij à Lapide in eum locum. not that Christ jesus is in you, unless perhaps you be reprobates, is interpreted, as Cornelius declareth out of Theophilact, of Christ's abode not in every particular person by justifying grace, but in the Church of the Corinthians, by power, miracles, conversions, and other external gifts wrought by S. Paul: and to the trial of this his presence, he exhorteth them by the remembrance and consideration of the works acheived among them, and not to try their justifying faith, unless it be by some probable tokens. 9 The objections of the second kind, which ascribe joan. 3. v. 36. ●. joan. 5. v. 13. Rom. 10. v. 9 Rom. 9 v. 33. joan. 3. v. 15. 16. joan. 6. v. 35. the certainty of salvation to faith are these: He that believeth in the Son, hath life everlasting: They that believe in the name of the Son of God, are to know, that they have eternal life: confess with thy mouth the Lord jesus, and believe in thy hart that God raised him from the dead, thou shalt be safe. He that believeth in Christ shall never be confounded, nor perish, but have everlasting life: He that believeth in me, shall never thirst: He that eateth this bread, shall live for ever. To which I answer, that these general promises, which assure life and salvation to the believer, are understood conditionally, if he believe as he ought, with a true faith working by charity; and he is said to have everlasting life, because by Cyril in joan. 3. faith he hath entered the gate and way, which leadeth thereunto, or hath received the seed thereof, the pledge, right and title unto it, by the spirit of adoption, or divine filiation imparted unto him. He is promised also to be saved conditionally, if he persevere in that state to the end; after which many other universal sentences of Scripture joel. 2. v. 3●. Rom. 10. v. 13. Prou. 1. v. 28. Matth. 7. vers. 8. jac. 4. v. 3. are to be expounded. It is written: Whosoever shall invocate the name of our Lord, shallbe saved: and contrariwise: Then shall they invocate me, and I will not hear them. Christ saith: Whosoever doth ask shall receive: Contrariwise: you ask and receive not, the reason he subjoineth, because you ask amiss, that you may consume it in your concupiscences. Therefore these general sentences, whosoever invocateth or believeth shallbe saved, are to be construed also with this promise, If he invocate, and believe with true faith, sincere affection, and purity of life, as it behooveth him to do. 10. Secondly whereas many causes concur to the Hebr. 5. v. 9 Rom. 8. v. 24. Eccles. 1. v. 27. Tob. 12. v. ●. works of justification or salvation, the holy Scripture sometime attributeth it to one, sometime to another. To obedience: He was made, to all that obey him, cause of eternal salvation. To Hope: By hope we are saved. To Fear: The fear of our Lord expelleth sin. To Almesdeeds, Almsdeeds delivereth from death, because each of them, if nothing else be wanting, is sufficient to save us, and so faith acheiveth our salvation, if we be not defective in other things required thereunto, or rather because it is the first supernatural habit, origen, or root of life which springeth and bringeth forth the lively motions of all other virtues, and for this cause our justification is more often assigned to faith, then to any other virtue: nevertheless if it fail, die, or be lost (as in the next Controversy I shall prove it may be) it procureth not the health of our souls, to which it was ordained. 11. The last troop of their misapplyed sentences, which retire under the standard of God's care and protection, joan. 10. v. 27. 28. Whitak. l. 8. adverse. Duraeum. Abbot c 3. joan. 17. v. ●0. 21. Matt. 24. v. 24. Rom. 8. v. 30. 1. Cor. 1. v. 8. for security of salvation, are: My sheep hear my voice etc. and they shall not peri●h for ever, & no man shall pluck them out of my hands: Christ prayed for the faithful, that they might be all one with him, and no doubt obtained it: affirmeth it impossible for the elect to be induced into error: Whom he hath predestinated he hath called; and whom he hath called he hath justified and glorified. He confirmeth and strengtheneth them unto the end. I answer, here is a new throng of witnesses, but no evidence brought in our Protestants behalf. For they are all verified of the elect in general that they shall not perish, but be preserved and glorified in the end, into their hearts he striketh his fear, with them he maketh his everlasting covenant; but here is no word or syllable, that this, or that man in particular is one of them; he may be in the number of such as are outwardly Matt. 20. v. 16. Aug. ser. 16. de verb. Apostol. called: For many are called, but few elect. He may be also inwardly justified for a time (which yet S. Augustine avoweth to be unknown to him) but that he is one of the happy band of those, who are called according to the purpose, and eternal election of God, is an inscrutable mystery, fit and expedient (saith the same S. Augustine) to be Aug. tom. 7. de corr. & gra. c. 13. hidden in this place, where elation and pride is so much to be decaded etc. That all, even those who run, may fear, whilst it is concealed who shall arrive to the goal. 12. In like manner to answer the authorityes of the Fathers, four observations are carefully to be noted. Nazian in orat. conso. in grand. Ambros. serm 5. Bernar. ser. ●. de annum. August. tract. 22. in joan. First, that they avouch us certain of God's grace, as S. Gregory Nazianzen doth; Certain of salvation, S. Ambrose; Of remission of salvation, S. Bernard; Of final perseverance, S. Augustine, to wit, conditionally, if we keep the commandments, if we strive manfully against vice even to the end etc. Secondly they speak sometime of the certainty of hope and confidence, not of the certainty of faith, or of the certainty only of humane faith by probable conjectures, not of divine and supernatural. Thus S. Hierome, S. Augustine, S. Leo, and S. Gregory in the places here quoted. Thirdly they say, that we are infallibly assured Hier. in c. 6. ad Gal. August. tract. ●. & 8. in epist joan. & in psal. 4. Leo hom. 2. defest. Pas. Greg. 34. in Euang. Dionys. de diuin. nom. cap. 7. Aug. in psal. 88 Hilar. in c. ●. Matt. Cypr. con. Dem●●. Aug. serm. 28. de verb. Dom. Bernard. serm. 59 in Cant. de Euang. Septuag. Pan. ser. 3. & ser▪ 5 de dedi●. Eccl. Conc. Trid. sess. ●. ●. 9 of our Christian faith, whereof S. Denis writeth; or of Christ's perpetual reign in the empire of his Church, of which S. Augustine affirmeth: That no man ought to preach that with trepidiation and fear, of which he ought not to doubt; or of the article of our Resurrection, and Gods future kingdom, of which S. Hilary: The kingdom of heaven, which our Lord professed to be in himself, his will is, that it be hoped for without any doubtfulness etc. 13. Lastly, the Fathers often inculcate the infallible certainty of God's help, and concurrence on his part, of his general promises, of the merits of Christ, of the power of the Sacraments etc. and in this sense they bid us rest assured of salvation. So S. Cyprian when he saith: There is with us a strength of hope, and steadfastness of faith etc. a soul always secure of God to be our God. S. Augustine: To presume of Christ's grace is not arrogancy, but Faith. S. Bernard: I know whom I have believed, and I am certain or sure, because he hath adopted me in great love, because he is true in his promises etc. Yet this withstandeth not, but that we may doubt, and fear, lest there be some lets and impediments for want of disposition on our side, which the thrice venerable Council of Trent hath enacted in these words: As no pious man ought to doubt of the mercy of God, of the merits of Christ, of the virtue and efficacy of the Sacraments: so every one whilst he considereth himself and his own proper infirmity, and indisposition may tremble and fear, whether he be in grace or no. The soundness of this distinction in mistructing our own weakness, and imbecility only, not the goodness and bonity of God, is worthy to be marked: for thereon dependeth the whole decision of this our debate, and the ignorance, or inconsideration Stapleton. l. 9 de crustific. c. ●●. thereof in our Adversaries, is well observed by M. Doctor Stapl●ton, to be the very root and seminary of all their heresies, touching this point. God give them grace to see, and humility to acknowledge it before it be too late. THE XXIII. CONTROVERSY, DECLARETH That true Faith, or justice once had, may be lost: against D. Whitaker, D. Fulke, and D. Abbot. CHAP. I. ANOTHER licentious, or jovinian Paradox, which bolstreth the former presumption, or vain security of our Sectaryes, is; that their lively faith, grace, and righteousness once had, can never be extinguished, or taken Fulke in c▪ 11. ad Rom. sect. 2. Whitak. in his answer to the 8. reason of M. Camp▪ f. 236. from them. He that is once the child of God, and believeth aright, is sure to continue still in his favour, whatsoever villainies he after commit. For he that standeth (saith Fulke) by the grace of God, whereof he is assured by a lively faith, cannot fall. Whitaker: Faith is either perpetual, or else it is none at all, either it perseveres to the last breath, or else that which is esteemed for faith, is but some fancy. M. Abbot▪ Where there is true repentance, faith, justification, knowledge Abbot. c. sect. 10. f. 322. Whitak. contro. 2. q. 5. p. 236. Fulk in c. 3. 1. joan. sect. 5. 1. Tim. 1. v. 19 1. Tim. 4. v. 1. 1. Tim. 6. v. 10. Apoc. c. 2. v. 4. 2. Tim. 2. v. 17. 18. Act. 8. v. 1●. Whitak. in his answer to the 1. & 8. reason of M. Campian l. 8. adverse. Duraeum. Abbot c. 3. Fulke in c. 1. ad Tim. sect. 2. Act. 8. v. 13. of God, there infallibly followeth perseverance to the end. Hen●● they infer, That sins are not hurtful to him that doth believe: that King David was the son of God, when he committed adultery. But if no man can lose the faith, and consequently with them, the justification and charity he once truly enjoyed, what mean these words of holy Write? 2. Having faith, and a good conscience, which certain repelling have made shipwreck about the faith. In the last times certain shall departed from the faith. The root of all evil is covetousness, which certain desiring, have erred from the faith. I have against thee a few things, both because thou hast left thy first Charity. Their speech spreadeth as a canker, of whom is Hymenaeus, and Philetus, who have erred from the truth. And of Simon Magus it is written: Simon also himself believed, who after notwithstanding became an Archheretic, a reprobate, and miserably perished. D. Whitaker, D. Abbot, Fulke, and their fellow's reply: That neither Simon M●gus, nor any of the rest, who fell from their faith, did ever truly believe with a lively faith, but only with a fruitless, dead, and counterfeit. Thus our Protestants. The Apostles, the Evangelists otherwise. To whom shall I give credit? To S. Luke, to S. Paul, or to Fulke, to Whitaker, to Abbot? S. Luke saith: That Simon Magus also believed, and cleaved to Philippe, he matcheth him with the rest who did truly believe, and expsicateth the fruit of his true belief, that he was astonished with admiration. S. Paul blamed certain who departed from their faith, erred from the faith, made shipwreck about the faith, which he would never have done, if they had only forsaken a counterfeit faith; or else show us any one place in the whole corpses of holy Scripture, where men are commended, or recorded by the holy Ghost, to have believed the preaching of the word, with a fruitless, & counterfeit, or reprehended for departing from a fruitless faith. And to put the matter out of doubt, S. Paul again hath these words: It is impossible for them that were once Hebr. 6. v. 4. illuminated, have tasted also the heavenly gift, and were made partaker of the holy Ghost, have moreover tasted the good word of God, and the powers of the world to come, and are fallen, to be renewed again to penance. I cannot stand to exaggerate the Fulke in c. 6. ad Heb. sect. 3. Calu. in idem cap. heinous glosle, which Fulke and Caluin heretically frame upon these words, more hateful and enormous, than the impiety of the novatians, who misconstruing the afore passage, taught it impossible for them that revolat after Baptism into a deadly and notorions crime, to be after received by penance into the lap of the Church. But Fulke, and his Sectaryes, more cruel than they, barbarously Ezech. 18. v. 21. Ezech. 33. v. 15. joel. 2. v. 32. Isa 55. v. 7. Ambr. l. 2. de poenit. c. 4. Hier. ep. ad Ocean. Aug. l. 1. retract. c. 19 maintain, that he who wholly falleth from his faith & once maliciously abandoneth Christ by wilful heresy or Apostasy, can neither be admitted here by true repentance into the bosom of the church, nor (which is worse) ever hereafter to the mercy of God, contrary to these express sentences of holy Scripture: If the impious shall do penance for all his sin, which he hath wrought etc. living, he shall live, & shall not dye. Every one that shall invocate the name of the Lord, shallbe saved. Let the impious forsake his way, & the unjust man his cogitations, & return to our Lord, and he will have mercy on him. Which I might strengthen with the authorityes of S. Ambrose, S. Hierome, & S. Augustine, but I am to prosecute the matter in hand. And touching these Apostatas of whom S. Paul mentioneth, I ask our Reformers, whether they were ever implanted into Christ by justifying faith, or by the beams of sactification, and renovation only, which they impiously distinguish from the beautiful rays of justice? grant they were once united unto him by a lively faith, as every member, every verse of the sentence seemeth to demonstrate, saying: They were once illuminated, with the light of Faith, have tasted the heavenly Chrys. in cum lois. gift, that is, as S. Chrysostome interpreteth, the remission of sins; which if Protestants also allow, where then is the security they promised to the justified of never falling? Where is their certainty of salvation, when these just persons, after the abundance of heavenly sweetness, have tumbled back into such irremediable Apostasy, as they can never as long as Protestants may sit in judgement recover God's favour again, never have any possible means to obtain mercy, or purchase salvation. But if Fulke and his fellows cavil and say, that they were only sanctified and renewed by the grace of the holy Ghost, through the merits of Christ's passion, yet not truly justified, which is impossible, at least to prop up one, they undermine many ruinous castles of their own defence, to wit, that some not predestinate, but plainly reprobate, may be inwardly regenerated and new borne in Christ, that internal renovation is no infallible seal of God's election, that the grace of justification which Christ purchased by his death, is common other while to the reprobate, as well as to the elect, all repugnant to the principles, which they themselves defend. 3. Lastly, if they answer with Caluin (for their replies are as various and different as their fancies) that C●lu. in c. 6. ad Hebr. ●. 4. & l. 3. Inflit. those Apostatas were never truly sanctified, but only sprinkled withsome smack, or relish of grace, shined on with some sparks of light, lightly overwashed, not throughly soaked in the waters of heavenly blessing▪ (So he wantonly dallyeth with the oracles of God labouring to pervert them with his simpering speeches:) let him open his mouth and tell me plainly, whether those sparks of light, or relishes of grace, were any the least drams, or particles of true renovation, and inward justice, or not? If they were, they expelled sin, and justified them for the time; if not, how fell they from that which they never enjoyed? How doth the Apostle teach it impossible for them to be renewed again, who never received any renovation at all. How were they illuminated, how tasted they the heavenly * Grecè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est supercaeleste donum. gift, the powers of the world to come, how were they made partakers of the Holy Ghost, who lay still oppressed with the darkness of vice? I am ashamed to see these new Evangelists boasting of Scripture, and yet oppose themselves so obstinately against it, and against the Venerable Consistory of all expositors, both ancient and modern (heretics only excepted) who albeit they vary in the manner, yet all agree in interpreting S. Paul, of these Apostatas losing and recovering justice: their only difficulty & variance is, in explicating what he meaneth by the word impossible. For S. Anselme, Hugo, Dionysius, and Lyranus, with many late writers expounding him of true renovation to their former grace, through the virtue of penance, by the word (impossible) understand very hard and difficile for those ungrateful, and malicious Apostatas, after such lights, Chrys. in eum locum. Hier. l. 3. cont. jou. Ambros. l: ●. de poen▪ August. in in●hoatione ep. ad Rom. Sedulius, Primafius, & Theod. in eum loc. 1. Cor 9 v. 27. Chrys. ho. 1. in c. 3. ad ●hilip. & hom 23. ●. ad Cor. August. apud Pe●rum Lum●●●●. in hunc locum. Paulin. ep. 58. ad August. 2. Pet. 2. v. ●1. Aug. defied & oper. c. 14. 15. graces, and benefits received wilfully revolting, to recover God's favour again by unfeigned sorrow and perfect repentance. But S. Chrysostome, S. Hierome, S. Ambrose, S. Augustine, Sedulius, Primasius, Theodoret, and others interpreting S. Paul of renovation by the penitential water of Baptism, take the word (impossible) properly, as though the Apostle should extend his speech to all such, as fall after they have been purified by the laver of regeneration, & should affirm it impossible for them to be repaired again in that full and plenteous manner, to receive a new remission and perfect indulgence from all, both fault and punishment due to their sins, by the benefit of that precious and all-saving liquor: which is most true, although the former exposition seemeth more literal, and both maintain the right of our cause. 4. Further more the Apostle saith: I chastise my body, & bring it into servitude, lest perhaps when I have preached to others myself become a reprobate. Which reprobation from God & utter extirpation of grace, if S. Paul feared, how much more we (saith S. Chrysostom?) Here may we lambs tremble (quoth another) when the ram, the guide of the flock must so labour & punish himself. For in lieu of chastise, the Greek hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which Paulinus, and Erasmus translate, lividum facio, I make black and blue. S. Peter witnesseth the same with S. Paul: It was better for than not to know the way of justice, then after the knowledge to turn back from that holy commandment, which was delivered to them. Where according to S. Augustine, he writeth of them who once enjoyed, and were after deprived of justifying grace. And S. Peter explicating himself strait way after, affirmeth: That of the true proverb is chanced to them, the Dog returned to his vomit, and the 2. Petr. 2. v. 22. Ezech. 10. v. 24. Sow washed into her wallowing in the mire. Likewise the Prophet Ezechiel: If the just man turn away himself from his justice, & do iniquity according to all the abominations, which the impious useth to work, shall he live? Yet lest Fulke should reply, that he may return away for a time, but shallbe sure to return before he die, it followeth in the same place: All his justice which he had done shall not be remembered in the prevarication which he hath prevaricated, and in his sins which he hath sinned, in them he shall dye. Can there be more clear testimonies? 5. Nevertheless if any simple and bewitched Sectary should be so miserably inueagled by the charming Ministers, Zanchius ep. ad Misc. testifieth this of a Genevian Protestant Luc. 8. v. 13. Ezech. 28. v. 12. Greg. l. 32. mora. c. 28. alias 24. 25. Basil. in psal. 32. Hier. in c. 3. Ozee. Damas'. l. 2. de fide c. 3. Prosper. de vita contempl c. 3. Anselm. in l. de casu Diabol. c. 4 17. & 27. as one in Geneva was by Caluin, who openly protesteth: That if S. Paul should preach at the same time with Caluin, he would leave Paul, & give ear to Caluin: So lest any beguiled soul should rather follow the construction of some glozing Fulke, than the plain text of Ezechiel, of S. Peter, & the assertion of S. Paul, I will add hereunto the testimony of Christ, that his authority may outcountenance the follies of their greatest Rabbyns. Our Saviour speaking of some, who with joy receive the word, and have no roots, giveth the reason hereof, saying: Because for a time they believe, and in the time of tentation they revolt. Which belief of theirs, Christ compareth notwithstanding with the lively faith of such, as bring forth a harvest of fruit, therefore it was not dead & counterfeit for that short time in which with joy they believed & received the word. 6. Besides Lucifer was once just when he was the signet of God's similitude, full of wisdom & perfect in beauty, when he walked in the midst of fiery stones, as S. Gregory collecteth out of those places, with whom S. Basil, S. Hierome, S. john Damascen, Prosper, and S. Anselme accord in the same opinion. judas also (saith S. Hierome) was once a good tree. And Adam without doubt in the state of innocency was likewise good. Yet the former two eternally perished, and the later for a time was wholly deprived of the seed of Grace. So was King David in the time of his adultery and murder. Saul was once a just man, when the holy Ghost commended him, as chosen and good. King Solomon was highly in the 1. Reg. c. 9 v. 2. 2. Reg. 12. v. 25. Cypr. l. 1. ep. 5. August. l. ●2. count. ●aust. c. 28 Bern. epist. 42. ad Henric. Archiep. Luc. 8. v. 13. favour & grace of God, when he was styled by the name of Amabilis Domino, amiable to our Lord, because our Lord loved him: yet the one of them died after reprobate, as the Scripture doth insinuate, the other is also thought to be damned by S. Cyprian, and by S. Augustine, & much doubted of by others. S. Bernard egregiously argueth and convinceth this matter out of that passage of S. Luke: They believe for a while, but in time of tentation they depart. From whence, saith he, and whether do they departed? From faith truly to infidelity. Again I ask: Can they be saved in that faith, or would they not? If they would not, what injury to our Saviour, or what delight to the tempter, that they depart from hence where no salvation is? For neither doth our Saviour desire any thing, but salvation, nor the malignant (spirit) envy at any thing but salvation. But if they could, how are they either without Charity, as long as they are in that faith, when without charity salvation cannot be had, or forsaking faith do not also forsake charity, when as charity and infidelity cannot stand together? Some therefore revolt from faith, because verity avoucheth it, and by consequence from salvation, because our Saviour rebuketh it. From whence we conclude, that from Charity also, without which salvation cannot be obtained, Hitherto S. Bernard victoriously writeth in our behalf, with such perspicuity of words, as receiveth no gloze, with such pregnancy of reason, as admitteth no reproof. 7. Moreover we are often exhorted to stand steadfast in our calling, to remain constant to the end, lest Apoc. 3. v. 11. 2. joan. v. 8. 1. Cor. 10. v. 12. 2. Tim. 2. v. 5. Rom. 8. v. 17. Matth. 10. v. 22. we lose the goal of everlasting bliss. As: Hold that which thou hast, that no man take thy crown. S. john again: Look to yourselves, that you lose not the things which you have wrought. S. Paul: He that thinketh himself to stand, let him take heed lest he fall. It is possible then for a man so to fall, as he may wholly fall away from God, and be deprived of his crown, or else these admonitions were to no purpose, to as little these conditional propositions: He that striveth for the mastery is not crowned, unless he fight lawfully: If we suffer with him, that we may be also glorified with him: He that shall persever to the end, he shall be saved. If whosoever hath the grace of God, shall fight manfully, shallbe sure to suffer with Christ, sure to persevere to the end. Wheerin if you expect the sentence of the most a Calu. instit. l. 3. c. 3. §. 10. faithful herald of all antiquity: Of b Doctor Coved in his book against M. Burges. the chiefest Doctor that ever was, or shallbe, excepting the Apostles. Of c your Edwar. Hob. in his. Counter. pag. 8. August. de correp. & gra. c. 13. Aug. l. 11. de civet. Dei c. 12. Abbot in bis defence c. 3. sect. 12. pag. 337. that marble-piller, that glorious Saint, that ever admired Augustine, he saith: It is to be believed that some of the children of perdision receiving not the gift of perseverance unto the end, do begin to live in faych which worketh by Charity, & for a time do live faithfully and justly, and after fall. And in another place: Although (quoth he holy men are certain of the reward of their perseverance yet of their own perseverance they are found uncertain. For what man can know that he shall persevere, and hold on in the action, & increase of justice unto the end, unless by some revelation he be assured thereof from him, who of his just but secret judgement, doth not inform all men of this matter, but deceiveth none. To which M Abbot replieth as before, that we have no certainty, or assurance of these things, by apprehension or light of flesh and blood, by sense, reason, or plain appearance, but by faith etc. Neither is there any necessity to restrain S. Augustine's words to extraordinary revelation. No? Why doth S. Augustine then expressly exclude not only the natural knowledge of sense & reason, but the supernatural intelligence of ordinary faith, affirming them to be so uncertain of their own perseverance as they are certain of the reward thereof: but they are certain of the reward not by reason or plain appearance, but only by assurance of faith: Therefore they are uncertain, whether they shall persevere even by the same knowledge which proceeds from faith, neither can they possible know it, unless they be enlightened above the course of ordinary believers. Secondly S. Augustine discourseth there of holy men endued with justice, which they cannot have without ordinary faith, & yet he testifieth of them, that they could not know whether they should persevere and go forward in the way of justice without revelation, therefore he must needs be understood (maugre M. Abbot's out facing the contrary) not of the ordinary revelation of faith, which they had, but of some special and extraordinary which they had not. It were too long to lay before you the agreement herein of S. Chrysostome, S. Hierome, S. Gregory, S. Bernard, Prosper, Chrys. hom 5. in c. 1. ad Tim. & l. 1. de compun. cordis. Hier. ep, 127. ad Pabiol. & l. x. comm. in c. 7. Matth. Greg. l. 6. in 1. Reg. Bernar. ep. 107. Prosp. l. 2. de vocat. gent. Luth. de captain. Babil c. de Bapt. Abbot. c. 3. sect. 10 fol 321. 1. joan. 3. v. 9 Psal. 37. v. 24. Sect. 9 f. 318. Fulke in c. 13. 1. ad Cor. sect. 5. Fulk in c. 3 ep. joan. sect. 5. 1. Ioan● 3. v. 14. & 15. and others. 8. Therefore to conclude, Luther some few years since stained his breath with this contagious speech, That the faithful man cannot perish, if he would, how wickedly soever he live, unless he cease to believe: which the whole Christian world then abhorred, as the furnace of licentiousness, as the mouth of hell. But his disciples more pernicious than he, dare now aver, that he cannot only not perish, unless he forsake his faith, but that he cannot at all forsake his faith, that he cannot by any deboyshnes, by any lascivious and wanton demeanour, be finally abandoned and cast off from God. For though the justified by occasion fall, yet they never so fall, but that his seed remaineth in them. And his hand is under to lift them up again. In the Section before he openeth his meaning in this sort: When we say that the regenerate man is never wholly cut off from Christ, we mean as touching inward & spiritual grace. Another of that crew: Though all sin be against faith, and Charity, yet we do not hold that either faith, or charity in them that are justified is utterly lost by deadly sin. Likewise: He which is borne of God, cannot be void of love towards his neighbour, though he sinne particularly against the rule of Charity. If Beelzebub should send his preachers abroad, could he desire a fit Ghospeller, a more zealous promoter of his kingdom, than this? A more ready to further iniquity, to smother the truth of Christ, and splendour of his Gospel? Which quite oppositely preacheth: He that loveth not abideth in death: whosoever hateth his brother is a murderer: And you know that no murderer hath life everlasting abiding in himself. What is this life everlasting, but the inward and spiritual grace? The inherent charity, the seed of God, springing up to eternal life? Which the holy Evangelist S. john denyeth to abide in him that sinneth against the rule of Charity, contrary to the avouchement of this new Evangelist. Of him I say and some other his confederates: for all are not attainted with so mischievous a corruption. D. Field interpreting Fiel, l 3. c. 22. fol. 118. the recited words of Luther, A man cannot perish though he would, and how wickedly soever he live, unless he cease to believe: Luther (quoth he) constantly teacheth, that justifying faith cannot remain in that man that sinneth with full consent, nor be found in that soul wherein are peccata vastantia conscientiam, as Melancthon speaketh following Augustine; that is, sins raging, ruling, prevailing, laying waist, and destroying the integrity of conscience which should resist against evil, and condemn it. This is all than that Luther saith, that no wickedness, which with faith may stand can hurt us, as long as faith continueth; but if sin once become regnant, and so exclude faith, we are in the state of damnation. Here you see that faith may be lost, that the justified may fall into the state of damnation, and utterly perish. 9 More plainly D. Ouerall than Deane of Paul's in the public conference at Hampton Court, setteth down his judgement, namely that whosoever (though before justified) In the sum of the Confer. before the King's Majesty. 41. 42. fol. 42. & fol. 30. did commit any grievous sin, as adultery, murder, treason, or the like, did become, ipso facto, subject to God's wrath & guilty of damnation: whose opinion his Majesty with his Princely censure most judiciously approved; and taxed the contrary, as a desperate presumption, with whom the greatest and learnedest part of that Assembly in all likelihood consented: therefore I might have spared this my labour, if by the retchlessness of inferior officers, that execrable doctrine had not been printed anew, nor permitted to be sold, and spread abroad in former writings, which because the secret fauourits of dissolute security are willing to dissemble, joan. 4. v. 15. & 14. joan 6. v. 37. joan. 15. v. 2. Philip. 1. v. 6. Rom. 11. v. 29. I must be as careful to destroy the rest of their bold affiance, which are these Texts of Scripture: He that shall drink of the water that I will give him shall not thirst for ever: All that the Father giveth me shall come to me, & him that cometh to me I will not cast forth. Every branch that beareth fruit the Father purgeth, that it may bring forth more fruit: He that hath begun a good work in you will perfect it: Without repentance are the gifts and vocation of God. Therefore whom he once iustifyeth, whom he once inocculateth in the stock of life, he pruneth, cultivateth, and never suffereth to perish or decay. 10. To all these passages, I answer as Maldonate doth: Maldon. in ●●loca. to the first and second out of Rupertus and others, that they only declare the condition of God, the benignity of Christ, and nature of his grace; that it is not like our corruptible water, which is digested, consumed & dried up in time, tormenting them again with thirst who drink thereof: but the spiritual water of the holy Ghost never perisheth, is never consumed, is of that incorruptible property of it own nature, that it maketh us never to thirst any more; it is a lively spring which of itself spouteth up to the mountain of eternal bliss. So Christ of his own benign and sovereign clemency casteth off none, but embraceth all that repair unto him: God the Father is ready to cut off all superfluityes from the mystical boughs which grow in his Son; he is ready to bring to perfection the work he hath begun, never willing to revoke his gift, unless we by sinning make ourselves unworthy, unless we destroy his building, break 1. joan. 3. v. 9 Matth. 7. v. 38. jerem. 32. v. 40. Abbot fol. 268. & Whitak. l. 8. f. 626. ourselves off from that heavenly vine, fly from under his wings, vomit out his graces infused into us; then the fault is not his, nor any defect in his grace, but the whole blame lighteth upon us, who wilfully conculcate his heavenly favours. 11. here our Adversaries make a new sally out against us, and contest, that we being once quickened with the seed of life, and throughly soaked with the dew of heaven, cannot wax barren with the sterility of sin, cannot renounce or disgorge these waters of life. For every one that is borne of God committeth not sin, because his seed in him abideth: A good tree cannot yield evil fruits: I will make an ever lasting covenant with them, and will not cease to do them good: I will put my fear into their hearts, that they shall not departed fromme. So M. Abbot advantageously readeth it, whereas the passage itself truly translated, hath no difficulty at all. For it is either understood of the Church in general, which God will never cease to protect, or of his forwardness (as much as lieth in him) to afford sufficient means to all the members thereof, that they * The Hebrew. Lebilti surmehalai, ad non recedere à me. The Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Latin ut non recedant à me: That they revolt not from me▪ Aug. de na. & gra. c. 54. l. 2. de pec. mer. & rem. c. 7. de gra. Christ cap. 21. & tract. 5. in epist. joan. Hier. l. 1. adverse. Pelag. & 2. ad jou. & l. 1. comm. in 7. c. Matt. Dydim. & Beda in illum locum joan. Aug. de nat. & great. c. 14. Possumus si volumus non peccare propter vim gratiae & in quantum in ea manemus. Chrys. in c. 5. ad Rom. Whitak. in his answer to the 8. reason of M. Campian. l. 8. adverse Duraeum fol. 625. revolt not from him, as the Hebrew, Greek, and Latin words manifestly betoken. To the former two, which jovinian pressed, for the bolstering of his heresies: that the faithful once regenerated, could never si any more. I answer with S. Austin, S. Hierome, Dydimus & Venerable Bede, that he who is borne of God cannot sin ne whilst he persevereth the child of God, and retaineth in his soul the fire of Charity, which is repugnant to all sin, or rather that he cannot sinne as long as he liveth and worketh according to his new, and divine regeneration received from above, and that the good tree cannot of his own nature produce evil fruits, no more than the sour, and unsavoury crab, afford from his own natural juice, or radical disposition, any other then unsavoury; yet as by some other accidental quality or foreign graft, the one may yield sweet fruits, & the other sour: so albeit as S. Augustine saith: We may if we will not sin, through the force of grace, & as far forth as we abide in it, notwithstanding, by the infirmity of the flesh, malice of will, or corruption of nature, it is in our power grievously to offend, and slide back from God. 12. That which Whitaker, and his fellows oppose out of S. Chrysostome: The grace of God hath no end, it knoweth no full point, but it maketh progress unto greater, choketh an heresy of their own, that true justice increaseth not, but standeth at a stay etc. maintaineth the truth of our contrary doctrine, that seeing grace & justice are beams participated from the illimited fountain of God's justice, they may be daily augmented by new meritorious deeds with new access of grace; after which manner it is true, that it had no end, knoweth no full point, still maketh progress to greater by multiplying greater store of good works. The rest of the Fathers, to whom our Reformers lay claim, are semblably quitted: otherwise they speak of the certain perseverance of the election in general, or else they mean that grace, faith, and justice are perpetual of their own natures, and always flourish with the spring of virtues, unless we blast them in their buds, or suffer them to be overgrown with the weeds of sin. THE XXIIII. CONTROVERSY, AVOWETH Freewill, against D. Fulke, and D. Whitaker. CHAP. I. BEFORE I begin to enter the list and combat with my Adversaries, concerning the liberty of man's Freewill, I think it expedient exactly to set down the whole state of this question, what Protestants hold, and what we in all things uphold against them. First then they distinguish with us a fourfold estate or condition of man. 1. The state of Innocency, which Adam enjoyed before his fall. 2. The state of Corruption, which he and all his posterity incurred Four estates of man. Perkins in. his refor. Catho 1. Chapter of freewill. by sin. 3. The state of uprising and Entrance into Grace. And 4. the state of justification, which the Righteous enjoy by the merits of Christ. Secondly they divide the actions of men into three sorts: Into Natural or Civil, as to eat, sleep, walk, discourse, buy, sell etc. Into Moral as to be temperate, just, liberal, merciful etc. And into Divine or Supernatural, which appertain to the spiritual good of oursoules, and gaining of eternal life, as to believe, to hope, to love God above all thing etc. 2. These divisions premised, they all accord about the first estate, granting therein (at least in show of words) a liberty (as they term it) of Nature, of which I will not Calu. l. 1. Inst. c. 16. §. 8. & l 2. c. 4 §▪ 6. Bucer. l. de concord. art. de lib. arbit. now dispute. About the second they vary amongst themselves. For Calum, Bucer, and their Adherents) with the ancient Heretics a Clem l. 3. Recog. Simon Magus b Tert. lib. de anima cap. 10. Martion, Hermogenes c Aug. l: de Hares. cap. 46. the Manichees, and (ᵈ) Wiclisse) utterly deny the liberty of Freewilll to any action whatsoever. Which Luther and Melacthon defended at the beginning, but after forced by our arguments to recant that point of Heresy, they grant Freewill to actions Natural and Civil; whom Whitaker, Perkins, White, and many of our English Protestant's seem to follow. Nevertheless they all close again and comply with Caluin: that man in this case hath no freedom to any Moral good work: Man, saith Whitaker, lost his freedom by sin: the will of man (according to Fulke) is bound to Sin, and not free: Is thrall and slive to Sin: It availeth to (b) Conc. Const. ses. 8. art. 26. Luth. in as. sert. art 36. Melancth. in loc. communib. editis an. Domini 15▪ 1. Whitaker l. 1. contra Duraeum. p. 77. 78. and in his answer to M. Camp. first reason, Perkins in his Reform. Catho. in the Chap. of . White in the way to the true Church. §. 40. fol. 277. Fulke in cap. 6. joan sect. 3. In ●. 10. ad Rom. sect. 1. In c. 7. ad Rom. sect. 7. & in c. 2. ad Philip. sect. 4. nothing but to Sinne. In the Regenerate it hath some freedom and strength against Sin, which it hath not at all in them that are not Regenerate. Likewise: is servile, Captive, lost, until by Grace it begin to be enlarged and restored. Note that by Grace he, and all Protestants understand justifying Grace, without which every action, every thought that proceedeth from the unfaithful is (as they misdeem) a damnable and deadly crime, and so imputed. 3. Touching the third estate of uprising or entrance into Grace, all in like sort agree, that man, albeit he be excited and called upon by God: yet doth not work, or as much as consent to his conversion, until he be truly justified by Faith in Christ, which I shall disprove in the Chapter following. 4. In the fourth and last estate they allow also to man with uniform consent, the Liberty (as they call it) of Grace, which Caluin and others interpret to be: A Liberty from Constraint only, and not from Necessity, and so deprive man in this case as well as in the former, of his free Arbitrement. Against whom I am now to prove two points of chief importance. 5. First, the Liberty of Man's Freewill since his fall, not only to Civil actions, but also by the special aid and assistance of God's Grace, to the conquest of any new sin, and performance at least of some Moral good. Secondly that this Liberty is from Necessity, and not from Coaction only. Yet remember, I take not Grace before mentioned for justifying Grace (as protestāns do) not for habitual Grace or Inherent justice dwelling in our souls: but for Actual Grace: that is, for any heavenly Motion, illustration, or other extraordinary succoursent from above for our Saviour Christ's sake, by help whereof he that is prostitute to some kind of vices, may well subdue and overmaster other. He that transgresseth the Sabbath, may dutifully honour and reverence his Parents: he that walloweth in fleshly lust, may of compassion relieve the necessity of his Neighbour: and, He that sitteth in the Chair of Pestilence, may rise and walk the way of God's Commandments, if he diligently Psalm. 1. give ear, and correspondently work according to his Divine Inspirations. All which our Sectaries obstinately, impiously, blasphemously deny, Not knowing the Scriptures, Matth. 22. 2. Petr. 3. v. 16. or wilfully depraving them to their own perdition. 6. For to comprise the proofs of the former two points both together, is there any thing in Scripture more seriously recorded, or promulgated more solemnly, then Deut. 30 ● vers. 19 that which Moses denounced to the jews? saying: I call this day Heaven and Earth to witness, that I have set before you Life and Death, Benediction and Malediction: therefore choose Life etc. He speaketh of the Moral observation or breach of the Law, & biddeth them choose Life by observing, not Death by transgressing. Whereon it followeth most evidently that they were not Thrall to transgression, or in the Bondage of Sin: but might if they would, have embraced life, and were not by necessity determined either to life or death. For which cause the wise and ancient Philo notably Philo in libro, quod deus fit immutabilis josu. 24. concludeth: Man hath etc. To which purpose is extant the Oracle of God in Deuteronomie: I have placed before thee life and death, good and evil, choose life. In like manner joshua proposing the worshipping of God or Idols to the people said: Choose this day that which pleaseth you, whom you Dan. 23. 22. ought especially to serve. 7. Susanna in danger of incurring either the offence of God, or disgrace of the world, after she had reasoned Amos 5. v. ●4. with herself on both sides what she might do, made choice not to sinne in the sight of God. The Prophet Amos exhorteth the jews: Seek the good and not the evil: that ye may live. Almighty God propounding three several 2. Reg. 24. v. 12 13. 3. Reg. 3. v. 5. chastisements to David, biddeth him take his choice, which he would have. To King Solomon likewise he said: Ask what thou wilt? who demanded the Moral virtue of Wisdom, and not riches, or the death of his enemies, as they Arist. l. 3. Eth. c. 4. & 5. Orig. l. 3. de Prin. c. 1. Nissen. l. 7. de phi. c. 1. Nazian. in Apolog. Ambros. l. 2. c. 3. very Text declareth he might have done. 8. Therefore both he and the rest had perfect freedom, some to Civil, some to Moral actions, some from the Captivity of sin: and all enjoyed the freedom of Choice, the freedom of Election, in which the true liberty, not only from Constraint, but also from Necessity consisteth: as both Aristotle the Philosopher, and Origen, Saint Gregory Nissen, Saint Gregory Nazianzen, Saint Ambrose, those great Divines, affirm, which no man of sense or judgement can deny. For when it is in our free power to take this or that, one thing or another, as in all the Eccles. 15. v. 17. former examples it was, we are not restrained or necessarily inclined by inevitable influence to yield to either. 9 Moreover in Ecclesiasticus the wiseman saith: God Vhitaker in his answer to the first reason of M. Campian. hath set before thee water and fire: to which thou wilt stretch forth thy hand. Before man is life and death, good and evil; that which pleaseth him, shall be given unto him. Which words because M. Whitaker could not otherwise avoid, he discardeth the work and rejecteth the Author in this lewd & arrogate manner: That place of Ecclesiasticus I nothing esteem: neither 1. Cor. 7. v. 37. will I believe the liberty of Freewill, although he affirm it a thousand times. But if others affirm it, against whom he can take no exception, will he give credit to them? If S. Paul, Act. 5. 4. if S. Peter, if Christ, if God himself affirm it, will he give credit to them? S. Paul: He that hath determined in his heart Aug. ser. 10. de diverse. being settled, not having necessity, but having power of his own will, and hath judged this in his heart to keep his Virgin, doth well. S. Peter speaking to Ananias about the price of his Mat. 12. v. 33. Land: Remaining, did it not remain to thee? And being sold, was it not in thy power? Whereupon S. Augustine teacheth, that before we vow, it is in our power to vow or not to vow: but after we have vowed, we ought to perform the same Aug l. 2▪ de Act. cum Feli●e Manich. c. 4. Gen. c. 4. ver. 7. under pain, not of corporal death, but of everlasting fire. Christ saith: Either make the Tree good, and his fruit good; or make the Tree evil, and his fruit evil. Which place the forenamed S. Augustine urgeth against Felix the Manichee, and proveth it to be: In the Free will of man, either to choose good things, and become a good Tree: or evil, & become a bad Tree. And God himself in his own person fore warning Cain: If thou Amb. l. 2 l de Cain. c. 7. Bern●ser 5. de quadrages. Ruper. l▪ 4. Comment. in Gen. c. 3. See their English Bible printed Anno 1594. the Annotat. in cap. 4. Gen marked with (g) do well, shalt thou not receive again? And if thou dost ill, shall not thy sin forthwith be present at the Door? But the lust or appetite thereof shall be under thee, and thou shalt have dominion over it. 10. Heer M. Whitaker, here M. Fulke, here you see that neither man since his fall, nor Cain fretting with malice is enchained in the fetters, or Necessarily subject to the Captivity of Sin, but sin is rather subject to him, & he might, if he would, reign over it, as S. Ambrose, S. Bernard, and Rupertus gather out of the former speech. And will M. Whitaker now, will his Rebellions faction believe the Apostles, believe Christ, will they believe this Oracle of God? No, They rather venture to pervert and falsify the same, forcing it to be spoken of cain's dominion over Abel, not over sin. And in lieu of those words: The lust thereof shall be under thee etc. they guilefully translate: Also unto thee his desire shall be subject, and thou shalt reign over him: with this Gloze in the Margin: The dignity of the first borne is given to Cain over Abel. 11. O pernicious! O sacrilegious Adulterers of holy Writ? What connexion is here? Thy sin shall be present at the Door etc. And thou shalt rule over Abel. What Texts? What Pererius l. 4. in Gen. c. 4. ver. 6. & 7. Aben Ezra in Haebr. comment. in hunc lo. Aug. l. 15. c. 7. de Ciu. Dei. Hier. quest haebraic. in Genesim. Manuscripts? What Copies? What Originals? What Comments? What Scholies have you for this Translation! The Latin delivereth a quite contrary sense, as you have heard. The Greek of the seaventy Interpreters, cited by Peterius, and allowed by S. Ambrose, S. Chrysostome, S. Augustine, conformably readeth: To thee is the conversion thereof? and thou shalt rule and master it. The Hebrew hath thus: unto thee is the appetite thereof, and thou shalt bear rule over it: that is, over sin, as Aben Ezra a great Rabin commenteth upon this Text, affirming it to be a mere forgery to expound it otherwise. And S. Augustine reprehending in the old, this vile corruption of our new Manichees saith: Thou shalt bear sway over it: What? Over thy Brother? God forbidden. Over what then, but sin? With whom S. Hierome: Because thou hast Freewill, I warn thee that sin have not the Sovereignty or Mastership over justin in Apolog. ad Imperat. Antoniu. p. 31. Orig. bom. 12. in Num. thee, but thou over sin. 12. To these two excellent Lights I might join many other both of the Greek and Latin Church, who although they allude not particularly to this place, yet strongly defend the liberty of I have now in hand. S. justin Martyr: Unless man by , were able both to eschew dishonest things, and follow good and virtuous, he were without fault, as not being cause of those things, which are Hilar. in Psal. 2. done after what sort and manner soever. But we teach that mankind by free arbitrement and free choice doth both well and ill. Origen handling that passage: And now (Israël) what doth our Lord require at thy hands, but only to fear him etc. Let them be ashamed (saith he) at these words, who deny . How should God require, unless man had in his power what he ought to offer to God requiring? S. Hilary. To every one of us God hath permitted liberty of life and judgement, not tying us to necessity on my side. S. Augustine of whom Caluin above all other chief vaunteth. The Divine precepts themselves should not profit Aug. de gra. & l. Arb. c. 2. Idem l. 2. contra Faustum. c. 5. Man, unless he had free liberty of will etc. And against Faustus the Manichee: We put no man's Nativity under the destiny of Stars, that we may exempt the free liberty of the will, by which we lead a good or bad life, according to the just judgement of God, from all bond of necessity. The same freedom also from the servitude of sin, he proveth by innumerable places both of the Old and New Testament, as, Be thou not vanquished Rom. 12. Psal 31. prover. 1● Psal. 35. Psal. 77. of evil, Do thou not become like unto a Horse or Mule etc. Refuse not the Counsels of thy Mother. He would not understand that he might do well. They would not receive discipline. And infinite such what do they show (quoth he) but the free liberty of humane will? 13. M. Fulke replieth, that S. Augustine doth defend Fulke in c. 12. Mat. sect. 1 & in cap. 25. sect. 5. the liberty of against the enforcement of Nature the Manichees feigned, not against the Servitude of sin, which he and his Mates uphold. But he cannot thus escape. For S. Augustine disputeth not against the ground, but against the denial itself of , upon what ground soever it be denied. Therefore although the Protestants descent from the Manichees in the cause of Man's captivity: the Manichees Fulke ubi supra. affirming it to proceed from Nature by creation of the evil God: the Protestants (according to M. Fulke) not from Nature, but from the free and sinful fall of Adam: yet in the effect itself and captivity of our will they fully agree; and S. Augustine fiercely impugning & fight against that wherein they accord, with the same forces battereth the Protestants, with which he beateth down the walls of the Manichean Aug. l degrat. & l. arbit. heresy. Let the Reader peruse that one book Of Grace & S. Augustine dedicateth to Valentine, and he shall perceive all Protestants as sore annoyed with his shot as the Manichees themselves: and that his main Discourse driveth as mightily against them, as the whole power and strength of the other Fathers, whose writings many principal Sectaries endeavour to disgrace, for being too favourable in defence of . 14. Caluin saith: All the ancient writers except Augustine Calu. l. 2. Instit. c. 2. §. 4. Melanct. lib. de loc. come. Cent. 2. c. 4. Col. 55. Ibid. Col. 58 Cent. 2. c. 10. Col. 227. or 221. according to another edit. c. 4. Col. 59 Cent. 3. c. 4. Col. 77. Tertul. l. 2. adverse. Marc. l. de exhort. castitat. de Monog. Orig bo. 9 innum. & hom. 12. in eosd. Cypr. l. 3. ep. 3. & l 3 add Quirinun c. 52. Methond, in ser. de Resurrect. Cent. 4. c. 4. Col. 291. printed at Basil 1562. D. Humfrey jesuitis. part. 530. (who notwithstanding is as opposite to him as any of the rest) either exceeded, wavered, or spoke intricately of this matter. Melancthon: Presently after the Infancy of the Church by Platonical Philosophy (so he termeth the liberty of ) Christian Doctrine was defaced. And a little after: Whatsoever is extant in Commentaries altogether savoureth of this Philosophy. The Magdeburgian Centurists writing of the two hundred year after Christ, Although this age (say they) was near to the Apostles, yet the doctrine of Christ and his Apostles began not a little to be darkened, for many monstrous opinions are commonly found uttered by the Doctors. Amongst which, they reckon the liberty of , saying: there is almost no point of Doctrine which so soon began to be obscured as this of . But by whom? by the ancient Author who goeth under the name of justinus, by S. Irenaeus; to which end they censure him to wrest many sayings of the Prophets, of Christ, and S. Paul grossly, deducing from thence , not in works only, but also in faith. Likewise he admitteth in spiritual matters. By S. Clement of Alexandria: Of whom they testify, he doth every where avouch : that it may appear not only all the Doctors of that age to have been covered with those mists, but that they also were augmented in the succeeding ages. Therefore in the third hundred year they adjudge Tertullian, Origen, S. Cyprian and Methodius guilty of the same error: taking the pains to quote the places and recite the words where they defend this Doctrine. 15. After they go forward, and set down the agreeable consent of the Fathers of the four hundred year, condemning by name Lactantius, Athanasius, Basilius, Nazianzenus, Epiphanius, Hieronymus, and Gregorius Nissenus, for maintaining with us the liberty of Free will: Citing as before their very words, and pointing to the places where they affirm it. Now that our English Protestant's may not be thought to descent from these forreners, Doctor Humphrey saith: It cannot be denied, but that Irenaeus, Clement, and others contain in their writings the opinion of . D. Whitgift: Almost all the Bishops of the Greek Church & Latin also, for the most part were spotted with the Doctrine Whitgif● in his defence against Cartwright pag. 453. D. Couel●i●● exam. p. 100L. Rabbi Moses Hardar. in c. 4. Genes. Rab. Akiba c. patrum: according as Paulus Fabius iutepreteth his words. Rab. Selomo cited by Petrus Galatinus. li. 6. cap. 6● de arcani● Catho ver. Fulke in his defence of the English translation pag. 320. of . With the error of , saith Doctor Covell, rejecting that as an error, which was generally maintained in the flower of the Church. 16. Furthermore, when we convince the same doctrine to have flourished, not only amongst Christians, but also amongst the learned jews by the uncontrollable testimonies of the ancient Rabbins, who lived either before or immediately after the nativity of Christ, by Rabbi Moses Hardarsan, Rabbi Akyba, Rabbi Selomo cited by Petrus Galatinus, and by many other, M. Fulke will not stick to discard them, as the Centurists do the Father's saying: The jewish Rabbins Patrons of do err. Finally when the like is urged out of Plato, Aristotle, and the general consent of all Philosophers, Caluin and Melancthon distaste it the rather as springing from the roots of Philosophical Superstition. Alas (good Sirs) what course should we take? What proofs will serve your turn? The Scriptures we produce. Some you deny, some you falsify. The Fathers. They were covered, you say, with the mists of darkness. The jewish Rabbins, you profess, they erred. The learned Philosophers. They savour of superstition: whom shall we bring? What shall we urge? May experience, may reasons take place? Many are gathered out of the Father's writings, which I refer unto the next Chapter, there they shall be more commodiously rehearsed. In the mean time I am to grapple a little with M. Field who finding not how to avoid the shame, or hide the fault of this his Progenitors Luther's and Caluins' heresy, denieth them to teach any Field in his 3. Book of the Church. c. 17 f. 135, 136. such absolute Necessity of things whereof we here accuse them, and appeacheth Bellarmine of injuring them both in laying it to their charge. 17. But they, who have perused my former Treatises, have discovered (I hope) such fraudulent dealing & detestable sycophancy in this man's writings, as they will little regard his desperate and heady asseverations. For he that hath borrowed the Harlot's face to excuse his Sectmats in things inexcusable: he that will protest no variance, after due examination, betwixt the Lutherans & Caluinists touching the matter of the Sacrament, in which themselves and all the world doth witness, A most Essential (as Peter Field in his 3. Book of the Church c. 42. f. 170. Pet. Mart in prae●at. l. cont Step. Vinton. Luth●in asser. art 36. Caluin l. ●. Inst. c. 2. 3. & 5. Martyr accounteth it) and Fundament alivariance: what will he not avouch in matters more intricate and less palpable dissensions? And yet this, of which we now attach, and he laboureth to free his chiefest Protestants, is no small, private or hidden fault. It is so manifest in Luther, as he saith: is a feigned thing. A vain title etc. Because all things fall out (as the Article of Wicliffe condemned at Constance rightly teacheth) of Absolute Necessity. As manifest in Caluin. For he having distinguished these two sorts of Liberty, the one from Coaction, the other from Necessity; that he granteth, this he resolutly denieth. He disliketh also the word, Liberum arbitrium, in Latin; and much more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in Greek, and dissuadeth all men from the use thereof. He marveleth this speech of his should seem harsh to any man: The will by Necessity is drawn or led to evil. His reason is: Because the will, ordinance, and decree of God is a Necessity of things. Thus he. 18. His scholars M. Fulke, M. White, and others cunning of him their lesson, repeat the same word by Fulke locis citatis. White in the way to the true Church. §. 40. digr 42. p. 275. & 276. word. M. Fulke you have heard in part already. M. White handling this matter of purpose, delivereth it thus: The nature of freewill stands not in freedom from all Necessity, but from all external Constraint etc. but from Coaction only. Immediately after he mentioneth and rejecteth our opinion saying: Others contrariwise dispute our will to befree, not in this respect, but because it is subordinate to no Necessity etc. But such an absolute freedom there seems not to be. Then he confirmeth it by the authority of other Divines, misconstruing them to teach: The will to be no otherwise free, but from compulsion: & twice in one Page he giveth the same reason hereof, as Caluin did: Because Gods will (saith he) order and determines all wills, from which determination no Creature is free. Again: Gods will is above ours, and flows into it, and moves it, and determines it. Whereupon it follows, that our will, of infallible Necessity must needs ●e moved and determined, for God's will cannot be in Ibid. §. 40. pag. 275. vain. 19 Mark these words: Our will of infallible Necessity must needs be moved: and forget not that he taketh necessity for that which is free, but from coaction only. Whereon it ensueth that we are so Necessarily moved and determined by God, as it is not in the power of our will to move or Suarez i● opus. Theolog. l. 1. c. 10. & 13. & in breu. resol. §, 26. not to move, to will or not to will, nor to use any choice, election or liberty at all. For as Suarez profoundly teacheth, that which neither in itself is free, nor in the cause by which it worketh, is no way free. The will of man, according to Caluin and his Sectaries, is not free in itself, because of itself it can do nothing without the motion and predetermination of God: nor in the cause, for it is not in the power of man either to appoint, remove, change or resist this determination of God immovably made from all eternity. Therefore no liberty remaineth in us bereft of all indifferency, & Necessarily determined to every particular act by the overruling motion of the prime and supreme cause. What wrong then hath Bellarmine done to Luther and Caluin, of which M. Field hath the forehead to challenge him? What injurious imputation hath he laid upon them or their followers, in taxing their Doctrine with the Manichean heresy, which they (as you see) boldly profess, and labour to support with sundry arguments, sorted and disposed into three several classes or seats? 1. Cor. 12. v. 6. Isay. 26 v. 12. Hierem. 1●▪ v. 23. 20. In the first, they place those which attribute all our works to the general concourse and premotion of God, who first moveth, inclineth, and principally floweth into our actions, as: All in all things he doth work. All our works (O Lord) thou hast wrought in us. I know (O Lord) that man's way is not in his own hands: nor in his power to direct his steps etc. 21. I answer, it is true that, God worketh all things in us, and we with him: he as the universal, we as the particular causes: yet so as the influence of his action neither altereth nor hindereth, but rather sustaineth, helpeth Fulke in c. 8. Io. sect. 2. in cap. 9 ad Rom. sect. 7. & in c. 2. 2. ad Tim. sect. 1. Augu. de verbo Domini ser. 2. Idenin Ench. ad Lauren. cap. 30. Aug. l. de Natu. & Grat. cap. 53. and perfiteth ours. He concurreth to every creature according to their own nature and condition, with things contingent contingently, with necessary things necessarily, with free things freely. 22. In the second class Doctor Fulke rangeth those authorityes of S. Augustine, wherein he affirmeth Freewill to be lost by the fall of Adam, to wit: Man when he was created, received great strength of , but by sinning he lost it. And: Man abusing his , lost both himself and it. The like he urgeth out of his book of Nature and Grace and other places. M. Whitaker also objecteth the former sentence of S. Austin out of his Enchyridion, & addeth thereunto the authorityes of S. Ambrose and S. Bernard, to whom I shall reply in the next Chapter: here I answer to S. Augustine. 23. Man lost by sin that strength of freedom and perfection of Nature, which he had at his first creation, and so he lost (as S. Augustin excellently discourseth) both himself & his : himself in respect of God, and the Aug. l. 1. ad Bonif. c. 1. Aug. epi. 107. ad Viclaem. Aug. tom 7. de Praed. Sanct. c. 2. Aug. l. de perfect. justitiae. & de spiri. & lit. de Na●. & gra. etc. final end whereunto he was created: his , which he had in Paradise. First, Habendi plenam cum immortalitate iustitiam: Of having full and perfect justice with immortality. Secondly: He lost his of loving God by the grievousness of his first sin. Thirdly: He lost his of beginning or performing any good and pious deed. Fourthly: He lost his of fulfilling the Commandments of God, of vanquishing all tentations, of persevering still in the state of Innocency, in which he was created: For Adam ourforefather endowed with the habit of original justice could by the liberty of , aided with the special cooperation of God, always fulfil, and perform those things without any new excyting grace to quicken, and stir him up: which we though justified in this state of corruption by reason of many carnal allurements, assaults of Satan, and dulness of nature, cannot achieve without his divine grace of excitation, direction, and protection. Therefore S. Augustine speaking of the accomplishment of the aforesaid duties saith: This is not Aug. lib de bono perseve. cap. 7. in the forces of Freewill as now they are, it was in man bedore his fall. Those freedoms than Adam lost, himself according to that height of dignity he lost; yet as he did not absolutely lose, but impair himself; as he lost not the nature, and joa. c. 8. v. 14. Rom. 6. v. 16. 2. Pet. c. 2 v. 19 Aug. l. de corr. & gra. c. 13. Aug. cont. 2. ep. ●ela. l. 3. ca 8. Concil. Arausi. can. 7. & 22 Milevit, can. 4. Ambr. in c. 6. add Roman. Ruper. l. 4. come. in Gen. c. 3. Aug. tract. 41. in joan. cap. 8. noli in quit, libertate abuti ad liberè peccandum, sed vt●r● ad non peccandum. Aug. l. 1. ad B●●if. c. 2. liberum arbitrum usque adeo in peccatore non perijt, up per illud peccent maxim● omnes qui cum delectatione peccant. condition of man, so neither the faculty of his will; which still continuing remaineth free. 1. To things in different with God's general concourse. 2. To things morally good with his peculiar assistance. 3. To accept or refuse his motions offered. 4. To work and purchase his salvation by means of infused grace. 24. In the third and last class are digested such sentences, as insinuate the will of man to be in the bondage and slavery of sin, as: He that doth sin, is the servant of sin. And: You are servants of that to which you obey. Servants of corruption. And S. Augustine: I say , but not made free. Free from justice, but slave of sin. To which purpose M. Fulke often repeateth this other saying of S. Augustine: being made captive, availeth nothing but to sin. 25. I answer, S. Augustine in this later place, writing against the Pelagians, speaketh after the manner of two Venerable Counsels, who define and teach as he doth: that the will of man of itself without the grace of God, availeth to nothing but sin, that is: to nothing of piety, oriustice, to nothing appertaining to Salvation, or damnation, but only to Sinne. 26. To all the former instances I jointly reply with S. Ambrose, Rupertus, and the same S. Augustine, that he who sinneth, supposing he doth sin, is slave to the sin he doth commit: yet hence it followeth not that he necessarily sinneth, or is deprived of his natural freedom, By which (as S. Augustine averreth) men sinne, chief all who sin with delight. Secondly I say, he who maketh himself the bondslave of sin, is so far from being necessarily tied to transgress the Law in every action he goeth about, as he hath always sufficient aid and help from God if he earnestly crave it, and crave it he may, if he answer his motions) Leo ser. 16. de Passione. to avoid the infection of any new crime, whensoever the danger thereof occurreth. Whereupon S. Leo saith: God doth justly urge us with his Precept, who preventeth us with his grace, to eschew the enormity of every fault. Thirdly such is the benignity and goodness of God, in seeking 1. ad Cor. 1. v. 3. to mollify the obstinate will of rebellious sinners, that albeit not at every moment, nor for any desert of theirs: yet in due time and place through the merits of jesus Christ, every one who is held in the prison of vice, hath means sufficient, not only to resist any new offence, but also to deliver himself from that wretched thraldom and state of sin, The Father of mercies, and God of all comfort and consolation, often vouchsafing to call, invite, and being always ready to help him forth. 27. Cease therefore (O ungrateful man) cease to excuse thyself that thou art unwillingly subject to the tyranny Aug. l. 1. ad Bonifa. cap. 3. of sin. Cease to lay the blame of thy misdeeds to blameless Necessity. Charge not Adam's fall, as the only cause of thy voluntary faults: but confess with great and humble S. Augustine, that every one who offendeth God, all who are bound in the chains of iniquity, By their own will are detained in sin: by their own will, are tumbled headlong from sin to sin. THE XXV. CONTROVERSY, SHOWETH The cooperation of to our conversion and to works of Piety; against D. Whitaker, D. Fulke, and M. White. CHAP. I. ALBEIT the perfect decision of this Controversy now in hand may easily be gathered out of the former Chapter, where I treated of man's Liberty, not only to Civil and Moral actions in the state of corruption, but also of his absolute freedom from Necessity in what state soever: yet lest I should be thought to huddle up many things together, and lap them in obscurity after the fashion of our dark and obscure Reformers, I purposely handle this difficulty a part, that is: Whether man clogged and loaden with sin, hath any freedom of will, before he be justified, to lift up his hart, and give assent to God's heavenly motions, when he of his boun tiful mercy vouchsafeth to call and stir him up. All Protestants defend the Negative; all Catholics the Affirmative part. 2. M. Whitaker teacheth, that man wants to Whitak. l. 1. contra. Dur. p. 78. Fulke in c. 3. Apoc. sect. 4. In c. 6. 2. Cor. sect. 2. In cap. 9 Rom. sect. 4. White in the way to the true Church §. 40. fol. 283 the duties of Faith, because till the Son hath made him free, he must needs be a servant to sin. And M. Fulke more plainly: It lieth not (saith he) in the freedom of man's will to give consent to Gods calling. It lieth not in man's to follow the motion of God. Man hath no , until it be freed. Man's will worketh nothing in our conversion, until it be converted. And M. White semblably: Our will (quoth he) when Grace first enters is merely passive etc. As my paper whereon I am writing, receiveth the ink passively, and bringeth nothing of it to the writing etc. Whence it followeth, that in those whom God effectually will renew, their will can make no resistance, as my paper cannot reject my writing. Thus they. 3. We on the other side acknowledge indeed, that man's will is much weakened, his understanding dimmed, and all the powers of his soul and body made faint and feeble by the infirmity of sin incurred by his first Parents revolt. In so much as neither the Gentills by the force of Nature, according to the decree of the holy Council of Trent, nor the jews by the letter of Moses' Law, could arise ou● Conc. Trid. sect. 6. can. ● & 2. of that sinful state etc. except God the Father, when the happy fullness of time was come, had sent his only Son to redeem both jews and Gentiles, and make us all his adopted children. We grant moreover that the freedom of man's will cannot prevail, without the special concurrence and help of God, to any Divine or Supernatural work: nor to the due performance of Moral duty: nor to the true love of God with all our hart: nor to the vanquishing of any one temptation, nor to persevere long without falling into sin: nor so much as dispose ourselves, or use any means to win God's favour. We sav with S. Berna d: The endeavours of Freewill are both Ber●. l. de great. & litter. arbit. void and frustrate, unless they be aided, and none at all, vules they be stirred up by him. Notwithstanding we hold, that as by his assistance we may accomplish many Moral good works, and overcome any offence whatsoever: so when he in the abundance of his sweetest blessings calleth upon us, and affordeth his helping hand, we may likewise by the faculty of our truly consent, and actively cooperate to our Conversion. juc. c. 10 4. And therefore the condition of man is resembled in this case to him that descended from jerusalem to jericho, and fell amongst thiefs, who rob him of his temporal riches, and maimed him in his corporal members: so man by sin is despoiled of his Supernatural gifts, wounded in his natural powers, and therein left not stark dead, nor wholly alive, but half dead and half a live, alive Maldon. in c. 10. Luc. ver. 30. fol. 222. joa. c. 11. in body, dead in soul. Alive (as Maldonate well noteth out of the ancient Fathers) because he had remorse of Conscience, and liberty of ; dead, because he lay buried in the sepulchre of sin, out of which he could not rise, unless it pleased our Saviour Christ to call and say, Lazarus come forth: Unless he by the Oil of his mercy and Wine of his precious blood healed the wounded, refreshed the languishing, not restored the perished powers of our soul, all natural faculties remaining after sin Thom. 1. 2. quest. 85. Dionys. c. 4. de divinominib. Concilium. 〈…〉 c. 1. Tridentinum. ses. 6. cap. 1. whole and uncorrupted, as the Divines prove out of S. Dionyse. So that was not utterly lost (as M. Fulke above contended) but less able to work: not enthralled, but maimed: not altogether bound, but vehemently inclined to the corruption of vice. It was, as the sacred Arausican and Tridentine Counsels define: Non extinctum, sed attenuatum: Not extinguished, but weakened and diminished; yet being moved and strengthened by our Lord, it is full able to accept or reject his offered grace. Wherein we have the voice of God on our side, not darkly delivered in any particular place, but often and many ways perspicuously uttered by the Prophets, Apostles, and by the heavenly mouth of his beloved Son. 5. By whom he sometime inviteth and exhorteth us to forsake sin and repair unto him: Return ye, and do penance. Return unto me withal your heart. Return o Israël etc. Cease to do evil, and learn to do good. Rise thou that sleepest, and arise from the Dead, and Christ will illuminate thee. Otherwhile he intreateth us upon condition if we be willing: If ye will, and shall give ear unto me, ye shall eat the good Ezec. 18. 30 joel 2. 12. jere. 3. 12. Isa. 1. 16. Eph. 5. 14. Isa. 1. 19 Mat. 16. 24. Apoc. 3. 20. things of the earth etc. If any man will come after me etc. Now, he seemeth to stay and expect our consent: I stand at the door and knock. If any man shall hear my voice and open the gate, I will enter into him. Our Lord expecteth to have mercy upon you. Dost thou contemn the riches of his goodness, and patience, and longanimity, not knowing that the benignity of God bringeth thee to Penance? Then he complaineth or rather expostulateth with us, what we mean to sojourn in sin: Why will ye die o house of Israël & c.? Return and live. Why art thou angry? And why is thy countenance fallen? here he beseecheth us not to harden our hearts against his calling: This day if ye shall hear the voice of our Lord, harden not your hearts etc. Be not stiff necked as your Fathers were etc. There he layeth the whole blame of our impenitency to our own froward and stubborn wills: How often would I gather together thy children, as the Hen doth gather together her Chickens under her wings, and thou wouldst not? All the day I stretched forth my Isa. 30. 18. Rom. 2. 4. hands to a people incredulous. I have called, and ye have refused. These and many other the like sayings were both vain and deceitful, if man awaked by God out of the sleep of sin, had no power to concur to his vprising. In Eze●b. 18. 31. & 32. Gen. c. 4. 6. Psal. 94 8. 2. Paralip. ●. 38. Mat. c. 23. 37. Isa. 65. 2. Prou. c. 1. 24. vain should God exhort and command our return; in vain should he expect our consent, or complain of our delay, if we could not possibly hasten our coming, or return unto him at all. Without cause are we entreated not to harden our hearts: without cause is the blame of our obstinacy laid to our charge, if we have no means in ourselves by the help of his grace freely to will or nill our conversion. 6. But S. john the Evangelist, and the Apostle S. Paul averreth that we have free liberty to become the servants I●a. ●. ●●. of God. S. john saith of Christ, and those that believed in his name: He gave them power to be made the Sons of God. S. Paul: If any man shall cleanse himself from these, he shallbe a vessel unto 2. Tim. 2. 21. Collos. 3. 9 10 joa. 6. 27. honour. To which purpose he writeth to the Colossians: Cast off the old man, and put on the new our Saviour Christ: Work not the meat that perisheth, but that endureth to life everlacting. Therefore men are of ability to work and perform these things by the Cooperation of their Free will with the grace of God. In regard whereof they are called Gods Workmen, his Coadiutours, and Collabourers. S. Paul: I have laboured Calu. Gratia quae mihi aderat. more abundantly than all they: yet not I, but the grace of God with me; and not, as Caluin detorteth it, The grace of God which was present to me, as though the Grace wrought all, the Apostle nothing. But S. Paul joineth himself with the Grace The Syriake hath Hham●i▪ mecum. Sap. c. 9 10. Aug. l. de Gra. & lib. arb c. 15 Aug l. 50. hom ho. 16. Aug. l. 2. cont▪ 2. ep. Pelag. c. 8. labouring together: so doth the ancient Syriac text: The goodness or benignity of God with me. So the wiseman prayeth: Send Wisdom out of thy holy heavens, that she may be with me, and labour with me. So S. Augustine expoundeth the Apostle: Neither the Grace of God alone, nor he alone; but the Grace of God with him. 7. Besides this, S. Augustine hath many notable testimonies in behalf of . God hath left it in thy own free choice, to whom thou wilt prepare a place, to God or to the Devil. When thou hast prepared it, he that inhabiteth, shall bear sway therein. Man prepareth his heart, yet not without the aid of God, who toucheth the heart. Again: who doth not see every man to come, or not to come by ? In them, who are saved Aug. in Psa. 78. by Election of Grace, God the aider worketh both the will, & operation or performance thereof. God is here and often in Scripture termed the aider, and not the sole worker, because man also worketh and cooperateth with him. For he (as S. Augustine gathereth from hence) that is aided, doth also by himself work some thing. 8. I rehearse not the authorities of S. Irenaeus, S. Cyprian, S. Hierome, S. Ambrose, S. Chrysostome answerable hereunto; read what the Centurists and their Confederates write of them. Of Irenaeus they say: He admitteth in spiritual actions. Of S. Cyprian, Tertullian, S. Clement Alexandrinus, Origen, S. justine, Athenagoras, they confess Centu. cen. 2. c. 10. col. 221. Osiand. cen. 2. l. 4. cap. 4. In the Apology tract. 1. Sect. 3. subdivis. 5. Caluin. l. 2 Instit. c. 3. §. 7. & §. 11. the like, as you may see related in the Protestants Apology. Of S. Augustine Caluin vaunteth much; yet he refelleth this saying of his: That the will prepared by our Lord doth accompany him in working: And a little after, obtrudeth this overth wart doctrine of his own. God moveth the will, not as it hath been taught and believed for many ages, that it is after in our choice to obey or resist the motion, but effectually working it. Therefore that so often repeated by S. Chrysostome is to be abandoned: Whom he draweth, he draweth willing to be drawn. O ye Caluinists, blush you not at this arrogancy of your Patron, who controlleth S. Augustine, renounceth S. Chrysostome, and impugneth the doctrine the Church of God for many ages, both taught and believed. If ye blush not at him for honour's sake, blush at your fellow-Sectary M. Fulke, who contradicteth Aug. de spiri. & litera ad Marcel. c. 34. Fulke in cap. 3. Apoc. sect. 4. Aug. l. 2. de pecca. mer. & remis. c. 5. & tract. 4. in ep. joa. Fulke ubi supra also S. Augustine in this point, as though he directly sought to cross him in his speeches. 9 S. Augustine saith: To consent to God's calling, or not to consent, lieth in a man's own will. M. Fulke: It lieth not in the freedom of man's will to give consent to Gods calling. S. Augustine continually inculcateth: That man's will is helped by God's grace: and that his Grace doth not wholly of itself work our conversion. M. Fulke: His Grace doth not only help, but wholly convert man. S. Augustine interpreting those words of S. john: They could not believe. If any man ask (saith he) why they could not believe, I answer roundly: Because they would not. M. Fulke: They neither would, nor could be willing, because they were reprobate. Did ever Reprobate write more opposite to Gods Elect then this? Well. If blessed S. Augustine & the whole Church's authority for many ages be so little regarded, Aug. tract. 53. in joan will the reasons I insinuated above, take place with our Gospelers? Many (as I said) are gathered out of the Father's writings, amongst the rest four principal. Fulke in c. 12. joa. sect. 3. Nys. l. 9 de Phi. c. 3. 10. The first is taken from the advice and consultation, which all prudent men observe in their actions both good and bad; an argument much urged to this purpose by S. Gregory Nissen saying: It is necessary that he who consulteth should be Lord and Owner of his actions. For if he be not Lord and Master of his actions, he consulteth in vain etc. But to have dominion and rule over our actions is altogether the property of . Therefore man who deliberateth & consulteth, as well in Spiritual matters, as in Moral and Civil, hath freewill in all. 11. The second reason, is drawn from the counsels, precepts, encouragements, and exhortations to virtue: & from the prohibitions, threatenings, and dissuasions from vice: likewise from the commendations, honours, and rewards, which wait on that: and from the disgraces, punishments, rebukes, which always attend on this, things often repeated in the Psalms, in the Proverbs, in the Prophecies, and almost in every page of holy Scripture. Howbeit S. Irenaeus, S. Clement Alexandrinus, Origen, S. Cyril, and S. Augustine frequently avouch, they were all to no purpose, if man were spoiled of his freedom and liberty. S. Irenaeus: If it were not in our power to do these things or not to do them, what cause had the Apostle and our Lord himself Iraen. l. 4. cap. 72. Clem. Alex. lib. 2. storm. Orig. Phil. cap. 21. long before to give counsel what things we should do, what leave undone? S. Clement Alexandrinus. Neither dispraise, nor honours, nor punishments were just, if the soul had not free power. Origen: When our Lord giveth Commandments, what other thing doth he insinnate, then that it is in our power to perform the things we are commanded. S. Cyril: The Devil suggesteth unto thee the thoughts of wantonness, if thou wilt, thou entertaynest, if not, thou withstandest them. For if of necessity thou shouldest commit fornication, to what end hath God prepared the torments of Cyr. Hieros. Cateches. 4. Hell? And if thou live uprightly by nature and not by will, why hath he reserved the Crowns of Heaven? The sheep is a mild and innocent beast: yet is not for her mildness crowned. S. Augustine: Unless the motion whereby the will is led to and fro were voluntary, and rested in our own power, man should neither be praiseworthy, Aug. l. 3. de lib. arbit. cap 1. turning as it were the thing of his will to heavenly things: nor worthy of blame, winding it down to earthly. Nor to be admonished at all etc. But whosoever thinketh that man is not to be admonished etc. deserveth to be banished out of the company of men. 12 These wise sayings of the learned Fathers, daily observation and course of experience doth invincibly strengthen. For who is so simple as to use exhortations, precepts, threats, or reprehensions to things not endued with freedom of choice; for example who doth exhort the sun to rise, or fire to burn? Who giveth precepts? Who enacteth laws to fools, madmen, or children before they arrive to the use of reason? And doth not every Tribunal, every judge, every jury, rather acquit then indite them of their fault, who plead this excuse? Was there ever any law made, how tall men should grow; Mat. cap. 6. vers. 27. or what complexion or stature they should be of? And why? Because it is not in the power of man, as the Scripture saith: To add to his stature one Cubite. 12. The third reason Eusebius gathereth from the Eus. l. 6. de praepar. Euang. cap. 7. common practice & custom of them who deny . For they admonish and reprehend their followers; they take advice, use deliberation, care and diligence in their affairs; they persuade others to be of their mind: they blame and severely chastise (if they be able) all such as refuse to subscribe to their assertions. In which kind our English Protestant's above all others are now most perversely bend. For besides the exhortations, preachings, writings, conference, and sundry persuasions they use, to make us Catholics revolt unto them, they also to this purpose disgrace and revile us both in private and public: they daily enact most severe laws against us: they ransack our houses: confiscate our goods: imprison our persons: punish and afflict us with as many heavy pressures, penalties, molestations, & aggrievances, as ever any Christians of Christians endured. And all this to no other end, but to enforce a conformity of our belief and Religion to theirs. Howbeit if their Religion were true & orthodoxal (as I prove it Heretical) and we wanted the freedom of will (as they hold) to yield our assent unto it, their Conferences were all in vain, their persuasions foolish, their laws wicked, their punishment unjust, to compel us to that, which lieth not in our power & ability to do. For who accounteth it not (saith S. Augustine) a foolish thing to guy Commaundments Aug. tom. 6. de fide cont. Manich. c. 9 &. 10. Arist. l. 2. Eth. c. 4. Aug. l. 1. Confess. cap. 11. & tom. 6. in Disp. ●. count. Fortunat● Idem. tom. 4. 38. quaest. q. 24. Calu. in l. 3. & 4. adversus Pighium & l. 2. Instit. c. 2 & 3. Fulke in c. 12. Matt. sect. 1. & in c. 25. sect. 5. perkins in his refor. Catho. 1. point touching freewill. unto him, who hath no freedom to execute what he is commanded: and an unjust thing to condemn him, who hath no power to fulfil the precepts imposed upon him. 14. The fourth and last reason is grounded in the intrinsical nature of virtue and condition of vice. For as no action according to Aristotle and all Divines can be morally good: so no sin sinful, except it be voluntary and freely done. S. Augustine saith: no man unwilling doth good, although the thing be good which he doth. And Sins, except there were Freewill in us, were no sins. Also. Neither Sin nor well-doing can be justly imputed unto any man, who of his proper will doth nothing. Therefore both sin and well doing is in the free arbitrement of the will. 15. Caluin, Fulke, Perkins and their Adherents answer this latter point: That sin is justly imputed unto man detained in the servitude thereof, because he freely through his own fault fell into that captivity and thraldom by the fall of Adam. But I ask them, whether it be in the power of man, supposing this captivity to eschew sin or no? If it be, he is free, and not bound to sin; If not, he necessarily sineth and cannot be charged with the imputation of sin, as S. Augustine and experience teacheth. For when a man by his own inordinate passion willingly falleth into a fit of madness, although after he is once distracted, he be worthy of blame for the furious rage which caused his distraction: yet the enormities he after runneth into not foreseen before, are neither faulty nor punishable by any upright law. Much less can the sin which Adam freely incurred, make us guilty of our actual crimes, which we not willingly, but Necessarily commit. 16. Caluin therefore frameth another answer and Calu. lib. 2. inst c. 3. §. in 5. & l. 2. aduer. Pighium. saith: Man sinning doth truly sin, because he voluntarily and willingly offendeth; not only in Adam, but also in himself by his own voluntary and proper will. And thus he expoundeth many places of S. Augustine, and alloweth that, Sin is so voluntary, that except it were voluntary, it were no Sinne. Where I entreat the Reader to note how he playeth the Sophister, and goeth about to delude him by the ambiguous and doubtful acception of the word (Voluntary) which in the true judgement of all Divines is diversely taken. First it is extended to that which proceedeth not from the will but from the sensual and prone instinct of nature, and is called in Latin Spontaneum, as the beast without enforcement of his own voluntary appetite and prone inclination falleth to his meat. Secondly it is taken for that which floweth from the will, but necessarily and not freely, as the Saints and Angels in heaven voluntarily, willingly and joyfully love the infinite goodness of God: yet Necessarily too, because his incomparable beauty clearly proposed, so ravisheth their hearts, as they cannot withhold or suspend their affection. Thirdly, Voluntary is taken for that which is freely done, and was in the choice & liberty of man to do or not to do. Thus it is used by S. Paul in his ad Phil. v. 14. Fulke in c. 5. ad Gala. sect. 1. & in cap. 7. ad Rom. sect. 9 & in c. 11. Apoc. sect. 11. Aug. tom. 6. cont. Fortunat. Manich. disputa 1. Aug. l. 3. de li. arb. c. cap. 3. Arist. l. 3. Eth. c. 4. & 5. epistle to Philemon: Without thy counsel I would do nothing, that thy good might be, not as it were of necessity, but voluntary. 17. Caluin useth the word (voluntary) after the second, S. Augustine after the third manner. Caluin contendeth man to be guilty of sin, because he sinneth voluntarily, although not freely; by his will, although not by his freewill. Not by constraint (saith Fulke) or Compulsion, but by necessary thraldom: By miserable captivity. S. Augustine avoucheth the will which trespasseth, to be not only a will, but also a freewill, free from Necessity, saying: He that is forced by Necessity to do any thing, doth not sin: but he that sinneth, sinneth by his freewill. He doth not evil, oho doth nothing by his will. And that you may be assured what will he meaneth, he openeth his meaning himself: Our will (saith he) were no will at all (except it were in our power, but because it is in our power, it is freeto us. Free (I say, not only from constraint, but also from Necessity, and from that which after the second and more large acception is termed Voluntary, as Aristotle distinguisheth it in his Moral Philosophy; teaching that to be free (distinct from voluntary, not free) which is in our power to do, or not to do. This will therefore which is in our power, S. Augustine requireth necessary to make us Aug. tom. 1, de ver. Relig. c. 14. incur the guilt, or deserve the punishment due to sin. Of this he averreth: Men could not serve God freely, if they serned him not by Will, but by Necessity. And this he accounteth an universal Axiom, generally known to all kind of men Aug. de duab. animabus eont. Manichaeo●. cap. 1. in these words: Neither need we ransack obscure and antique volumes to learn, that no man is worthy of dispraise or punishment, who performeth not that which he cannot do: For do not shepherds upon the downessing these things? Do not Poets upon the stages act them? Do not the unlearned in their meetings, and the learned in their libraries acknowledge them? Do not Masters in Schools, and Prelates in the pulpits; and finally all mankind throughout the whole world profess and teach this? 18. Good God, what have our sins deserved, that so lewd an Heresy should reign amongst us; as gainesayth that which Poets, shepherds, stages, pulpits, hills and dales proclaim! An Heresy, which robbeth us (to use S. Cyrils' words) of the most excellent work or gift of God, the liberty Cyril. Hieros'. Cateches. 4: Aug. tom. 6. in Disp. 2. cont. Fortu. of Freewill! Which in the weightiest matters of his soul maketh man work like a brute beast without any freedom, or liberty of choice. An heresy which taketh away according to S. Augustine, The merit of doing well, The Divine precept of repentance and knowledge itself of sin. An Heresy, which spoileth us of all virtue, and dischargeth us of vice, frustrateth all exhortations, counsels, deliberations; maketh void all threats, reprehensions, laws & commandments. A barbarous Heresy which taketh away Aug. epist. 46. Hiero. l. 2. ad jovian▪ cap. 2. Bern. l. d● Gra. & li. Arbit. circa initium heaven; taketh away hell; leaveth no recompense of good, or punishment for evil; leaveth no salvation, no damnation, no judgements hereafter to pass; no God at all to discuss, to reward, to condemn our doings. For if the Grace of God be not (saith S. Augustine) how doth he save the world? And if there be not Freewill, how doth he judge the world? Where Necessity is (saith S. Hierome) there is neither damnation nor crown. Take away Freewill (saith S. Bernard) and there remaineth nothing that can be saved: take away Grace, and nothing remaineth whereby Salvation can be attained. 19 Notwithstanding that our Adversaries may not seem without all show of reason, to hold an opinion so unreasonable, some arguments they use to countenance their error. First they urge, that Sinners are compared in Eph. 2. v. 1. Luc. 15. v. 24. Hier. 18. 6. Rom. 9 20. 21. Eccles 53. 1. 1. 4 holy Scripture to dead men: When you were dead by your offences and Sins, etc. My Son was dead, and is revived. Likewise to clay: As clay is in the hands of the Potter: so we in the hands of our Lord But as the clay worketh nothing, and the dead man concurreth not to the receiving of life: so neither the will of man dead to sin, doth any way cooperate to the recovery of Grace. 20. I answer; Similitudes (as it is commonly said) always halt on one foot, that is, never agree in every point, but only serve to illustrate that, for which they are alleged. And touching the former instances, Sinners are likened to dead men, because they are deprived by sin of the favour and grace of God, the true life of their souls, and cannot by their own private forces ever recover the same again. Yet because the life of nature, & all natural powers of the soul remain, being breathed upon by the spirit of God, they receive such strength as they concur with him to the winning of his favour, and recovery of his grace; which the dead carcase cannot do, bereft of all both spiritual and natural life. 21. In like manner we are resembled to the Potter's clay; First because as the Potter is master thereof, as he frameth and fashioneth it to what form he list, without wrong to the clay: so God is Lord and owner of all mankind, he turneth, windeth, ordereth, and directeth the wills of the proudest, without restraint of their liberty, to what end he pleaseth, according to that of King Solomon: As the rivers of water: so is the hart of the King ●rouer. ●●. vers. 1. in the hand of our Lord; whither soever he will, he shall incline it. 22. Secondly, as the clay deserveth nothing, why it should be rather made an honourable than a contemptible vessel: so there is no merit, no desert at all in the sinful man, why he should be preferred to be a vessel of honour in the house of our Lord, and not left & given over by reason of his sin, to the contumelious abuse & service of Satan. 23. Thirdly, as the clay cast off unfitting for any use, cannot challenge the Potter for his refusal: so neither the sinner left in the suddes of sin, can justly complain of God's partiality in forsaking, rejecting, and not delivering him as effectually as others, all being equally guilty of damnation. These & such other resemblances betwixt the Potter's clay, and the corrupted mass of mankind, are Fulke in c 2. ad Rom sect. 7. so fare from making them like in all things, as M. Fulke saith: I suppose there was never man so mad to say, that a man hath no more than a piece of clay. Yet many Protestants are so mad as to urge this Similitude against . M. White §. 40. digress 42. ●. 283. White so made, when he avoucheth the will of man to have no more freedom at his first conversion, than a piece of paper. For if we respect the want of liberty, what difference is there betwixt paper and clay? Now to the rest of their objections. Whitaker. l. 1. cont. Dur. p. 72; Gen. 6. v. 5 In the Bible set forth by order of his Majesty an. Dom 1612. Pererius l. in Gen. does▪ 4. & 5. Valen. in 1. 2. dis. 6. q▪ 12. 〈…〉 del Rio in his gl●●●. littery. up▪ on this place. Phil. 2. 2●▪ 24. M. Whitaker first marcheth into the field and maketh a great flourish with that sentence of Moses, The malice of men was much on the earth, and all the cogitation of their hart was bend to evil at alltymes. Or according to the Protestant translation, every imagination of the thoughts of his hart was only ●uill continually. But the edge of this argument hath been already taken off by Pererius, Valentia, Martinus del Rio, & diverse others of the Catholic part: who sound teach, that it is the common phrase of Scripture, to speak that of all in general, which appertaineth only to the greatest number. As when S. Paul said: All seek the things, that are their own, and not the things which are jesus Christ's. Wheas it is certain, he and the rest of the Apostles sincerely laboured for the honour of God, and unfeignedly sought the glory of Christ. So in this present, after that general proposition, All the cogitation of their heart was bend to evil: God excepteth No in the same place saying: No was a just and perfect man in his generation. Whereby it is clear that the precedent speech doth not mean that no man absolutely can think well, but that then they commonly did think evil. Gen. 69. The He. brew word Tamim signifieth he was completely furnished with all perfection. Fulke in c. 1. Io. sect. 5. Eph. 2. Rom. 9 Fulke in c. 2. Luc. sect. 3. Aug quaest. ad Simpl. l. 1. q. 2. ●o. 4. Whit. l. ●. count. Dureum p. 71. 79. Io●. ●. 15. White §. ●0. digres. 42. f. 288. 2. Cor. 3. 5. Phil. 4. 13. Secondly, it is evident that Moses spoke not there of the wickedness of men in all ages, but only of those impious who lived before the deluge, and provoked God to d●owne the world with that universal flood, which evinceth not, as M. Whitaker would have it, that man lost liberty to the duties of faith, when God stirreth him up to think upon them. 25. Next unto D. Whithaker cometh forth D. Fulke and giveth his onset in this manner: Faith is not of him that willeth; nor of him that runneth; but is the gift of God. It is God (saith S. Augustine) who worketh in you both to will, and to work according to his good will. Again in the same place: God bringeth to pass that we be willing. To the same purpose M. Whitaker a ●aileth us again, with the like saying out of S. Ambrose, with another out of S. Bernard, with two or three out of Scripture. To the same effect our Saviour Christ saith, Without me you can do nothing. Upon which words M. White frameth this Dilemma: Free will hath of itself either some strength though small, or none at all. If any; then Christ said not true, Without me ye can do nothing. If none; then where is Free- will, and the cooperation there of with God's grace? etc. 26. I answer (M. White) to this your horned argument; Freewill of itself hath no strength at all to work our conversion without God: and yet with his help it hath: Therefore he that said: We are not sufficient to think any thing of ourselves, as of ourselves; said also: I can do all things in him that strengtheneth me. The eye for example in darkness cannot see, with the benefit of light it can. The earth of itself bringeth forth no Corn, unless it be both watered with rain, & quickened with ripening seed. The understanding of man, albeit in heaven, cannot according to true Divinity, reach of itself to the sight of God, or behold the infinite beauty of his incomprehensible majesty: but elenated, strengthened and endowed with the ●●ght of Glory, it is enabled to enjoy the happy fruition and ●●ght of his countenance. So man's will of itself unable to do any good, being in wardly enlightened, confirmed, and quickened by the seed of God's supernal grace, hath force and ability to cooperate with him, and bring forth the fruits of piety and works of salvation. 27, Likewise to M. Fulkes allegations; Faith (I grant) is the gift of God: It is not of him that runneth, but of Fulke ubi supra. Whitaker loco citato. 1. Cor. 2. v. 14. ad Phil. 2. God, who hath mercy on us. He maketh us willing to embrace it, he, as M. Whitaker argueth out of S. Paul, teacheth us to understand the things of God, by him the will and deed is wrought in us, but not without the concurrence of our : especially it being a vital act, which cannot be produced but by a lively and vital faculty. Also I confess, that without God we can do nothing: We can not speak; we cannot move; we cannot live: yet with Act. 17. ver. 28. his general concourse we speak; we move, and live: In ipso vivimus, movemur, & sumus. So without the special help of God's grace, we can neither perform, nor as much as think any work of piety, with it we can, and do achieve many virtuous deeds. His Grace destroyeth not, but perfiteth, awaketh, cherisheth and reviveth the liberty of our will. For which cause S. Augustine saith: Aug. tom. 3. de spir. & litt. c. 30. Aug. tom. 7. de pecca. mer▪ & remis. l. 2. c. 18. Do we evacuate by Grace? God forbidden. But we rather establish it. Likewise: We ought not to so defend Grace, that we may seem to take away : (as the manichees and our Protestants do) nor so maintain , that we be judged through proud impiety, ungrateful to God's Grace, as the Pelagians were; but we ought to join both together, & give the pre-eminence in every action to God's Grace. 28. After this sort we read the same actions which in way of our conversion are ascribed unto God, to be attributed also unto man; To God King David prayed: Psal. 50. 12. Ezech. 18. 31. 1. Cor. 12. v. 6 Phil. 2. 12. Psal. 84. 5. Eccies. 17. 22. Psal. 118. 59 Psal. 118. 38. Psal 118. 112. White § 40. disgres. 42. fol. 282. 1. Cor. 4. 7. Create a clean hart in me o God: and renew a right spirit in my bowels. To man Ezechiel said: Make to your selnes a new hart, and a new spirit. Of God S. Paul writeth: All in things he doth work: of Man; with sear and trembling work your salvation. To God the Royal Prophet crieth out: Convert us o God our Saviour. To man King Solomon saith, Return unto our Lord & forsake thy sins. And of himself King David writeth: I have converted and turned my steps to thy Commandments. To God he prayeth: Incline o Lord my hart unto thy laws: And of himself he witnesseth: I have inclined my hart to keep thy Laws. 29. But if this be true (saith M. White) when the Apostle demandeth: who hath separated thee? what hast thou, which thou hast not received? I may answer: I have separated myself, by doing that which was in myself to do. No Sir, we can not make any such reply, because we being fast asleep in the lethargy of sin, it is God only who first stirreth, awaketh, & reviveth us; it is he, who after cooperateth and concurreth with us; it is he, who supporteth and strengtheneth us; he finally, who accomplisheth and putteth in executional our blessed desires. Therefore from him we receive, and to him as the original fountain, we ascribe whatsoever good there is in us. In so much as there is no work ordained to the attaining of everlasting life, to which we affirm not the grace of God many ways necessary. 30. First it is necessary for God to move, inspire and apply our thoughts to the good intended, which the Divines Psal. 58. 11. Rom. 8. 16. Psal. 69. v. 1. ad Rom. 8. 26. Ibid. 28, call his exciting or preventing Grace, whereof King David spoke: Misericordia eius prae●eniet me: His mercy shall go before me. And S. Paul: It is not of the willer, nor of the runner, but of God that showeth mercy. Secondly, it is necessary that God assist and help us, voluntarily embracing his holy inspirations; this is called his aiding or concomitant Grace, whereby he accompanieth and cooperateth with us, when we yield to his calling the free assent of our will. This King David implored saying: Incline unto my aid o God: ● Lord make haste to help me. Of this S. Paul speaketh: The spirit helpeth our infirmity. Again: To them that love God, all things cooperate unto good. And this together with the former is sound proved and fitly explained by S. john in the Apocalips: I stand at the door and knock. If any man shall hear my voice, and open the gate, I will enter into him etc. To stand & knock at the door of our hearts is the office of Gods preventing, exciting, or illuminating Grace; to open the door is both the work of man & work of God. Man's it is, in giving his free consent, and concurring to the opening of his heart: Gods, in that he supporteth, worketh, and helpeth him also to open Apoca. 3. 20. the same by his cooperating Grace. 31. To these, many add a third Grace distinct from the former, which they call a Subsequent, or following Grace mentioned by King David: His mercy also will follow me; by S. Psal. 22. 26. August. in Enchi. c. 32. Fulg●n. l. 1. ad Monim●m c. 9 Conc. Trid. ses. 6. 26. Augustine, Fulgentius, and by the general Council of Trent; The divine virtue or influence of grace, derived from Christ our head, goeth before, accompanieth, and followeth all our good works. The prerogative of this last Grace is to afford opportunity of executing the good we intended before; which is a great benefit, by reason that thereby our desires are longer continued, more inflamed, perfitted, and increased. These three Graces are necessary for every one, be he just, be he sinner, to the due accomplishment of pious, virtuous, and supernatural works. The first, God is said to work, In us, without us: that is, without our free and deliberate consent. The second, In us, with us: because he cooperateth & worketh with us, freely consenting to his heavenly motions. The third, In us, by us: to wit, putting by us, as his free-working instruments, our holy purposes in execution. 32. Thus than I may conclude against M. Fulke and all our Protestants with the same words, which S. Augustine upon vide Aug. l. de gra. & l. arb. c. 16. & ● 17. & Vasqui● in 1. 1. Disput. 185. c. 6. Aug. l. de gra. & l. arb. c. 9 Aug. de natu. & gra. c. 33. the like occasions used against the manichees: Not because the Apostle saith; It is God that worketh in you both to will and perform, must we think he taketh away . For if it were so, then would not he a little before have willed them to work their own salvation with fear and trembling. For when they be commanded to work, their is called upon: but, with trembling and fear is added, least by attributing their well-doing to themselves, they might be proud of their good deeds, as though they were of themselves. And in another place: We take not away the liberty of the will, but we preach the grace of God. And whom do these Grace's profit, but him that willeth, and him that humbly willeth? Nothim that presumeth and boasteth of the forces of his will, as though that alone availed to the perfection of justice. THE SIXTH BOOK. THE XXVI. CONTROVERSY, WHEREIN Is taught, that the Faithful by the help of God's grace do some works so perfect & entirely good, as they truly please the divine Maieysty: against Doctor Whitaker, Doctor Fulke, and Doctor Abbot. CHAP. I. Abbot. ● 4. sect. 4 4 f. 580. Whitak. in his answer to the 8. reason of M. Camp. Whitak. l. 8. adverse. Duraum, Fulke in c. 7. ad Rom. THERE be three false principles or tottering grounds among the articles of Protestants credulity, whereon they build the impossibility of keeping Gods commandments, which I must first raze to the ground, before I begin to establish the possibility (if not facility) we have by God's Grace, to observe them. The first is, that we can do nothing, entirely and perfectly good which may either please God or fulfil his law. The second is, that all the actions and thoughts of the just, are stained with sin, and every sin little or great, wittingly or unwittingly done, is a breach of the law. The third, that not only our consent to evil motions which invade our minds, Abbot in his defence c. 4. sect. 10. fol. 559. but the very invasions and provocations themselves, which unvoluntarily assault us, are true prevarications and formal transgressions. Hence our Ghospellers deduce, that seeing every action we perform, is defiled with the blemish of sin, we are so far from observing, that we violate the law in whatsoever we do. 2. From such detestable and hellish premises, I do not wonder so damnable a conclusion is inferred: for to commence with the first point: Is it not injurious to the unspeakable goodness of God, for him to entreat, to command, Malac. 3. v. 4. Philip. 4. v. 18. 1. Petr. 2. v. 5. 1. Pet. 2. v. 4. August. ●le decal. & conven. 10. Plagarum cum illo c. 7. 4 Reg. 20. v. 3. 4. Reg. 12. v. 2. Ibidem c. 15. v. ● 4. Reg. 22 v. 2. 4. Reg. 23. v. 32. 4. Reg. 14. v. 24. to afford us his help, to perform good works in this frail and weak estate, and yet not to be pleased with our working of them? Is it not repugnant to sacred Writ which commendeth some holy men as perfect & grateful to God, mentioneth some works acceptable to him, and yet to deny this approved verity? The Prophet Malachy saith: The sacrifice of juda, and Jerusalem shall please our Lord. S. Paul calleth almsdeeds bestowed on him in prison: An odour of sweetness, an acceptable sacrifice pleasing God. S. Peter exhorteth us: to offer spiritual hosts acceptable to God; commendeth the incorruptibility of a quiet and modest spirit, which is rich in the sight of God: Richardo not before men, saith S. Augustine, but before God, and where God seethe, there rich. Ezechias warned by our Lord to prepare himself to death, began thus to implore his merey: I beseech thee, o Lord, remember I pray thee how I have walked before thee in truth, and in a perfect hart, and have done that which is liked before thee. And lest you should judge he might be mistaken, hear what God himself avoucheth of some singular men. Of King joas: joas did right before our Lord all the days that joyada the Priest taught him. Of Azarias: And he did that which was liked before our Lord, The same of josias: He did that which was liked before our Lord, and walked in all the ways of David his father: he declined not to the right hand, nor to the left. The quite contrary the holy Ghost affirmeth of joachaz. Of jeroboam: And he did that which was evil before our Lord. Of Achaz King of juda: He did not that which was pleasing in the sight of the Lord 4. Reg. 16. v. 2. his God, as David his Father. Which comparisons refel M. Abbots, and his fellow's distinction of mere imputative righteousness. For as Achaz, and jeroboam, did not only evil by imputation of wickedness, but that which was in Fulke loc● citat. inc. 13. ad Rom. sect. 1. in c. 3. ep. 1. joan. sect. 6. Abbot c. 4. sect. 44. f. 579. & sect. 49. f. 602. Whitak. l. 8. adverse. Duraeum. pa. 702. Gen. 6. v. 9 Chrys. hom. 23. in Gen. Ambr. l. de Noê & Arc. c. 4. Hier. trad. haebr. in Gen. & Greg. l. 5. moral. & 36 in 3. job. Gen 7. v. 1. Gen. 17. v. 1. 1. Cor. 2● v. 6. Matt. 19 v. 21. Item. Matt. 5. v. 48. itself evil & displeasing to God: so joas, Azarias, and King David performed not only that which was right, and good by imputation, but what was truly in itself, through the benefit of grace, right and acceptable in his sight. 3. Yea, saith Fulke and the rest again, they did that which was good and right, yet imperfectly, rawly, weakly. For so long as we live here, charity is never perfect in us as it ought to be, neither can any perfect good work be effected by us. But it hath pleased the holy Ghost to meet with this evasion too in terming some actions, some men also, perfect in this life: Noë was a just and perfect man in his generation, where the hebrew word Tamim, derived from the verb Tamam, signifieth the height and fullness of perfection: in so much as S. Chrysostome writeth of him, That he was perfect in every virtue, which was requisite for him to have. S. Ambrose saith: He was praised not by the nobility of his birth, but by the merit of his justice and perfection. The same in effect hath S. Hierome, and S. Gregory. Likewise, that this might not be glozed by the enemy of his perfection, and justice in the estimation of men, God witnesseth of him in the next Chapter: I have seen thee just in my sight in this generation. Behold in his sight, not in the sight of men alone. Again, to Abraham our Lord said: Walk before me & be perfect. S. Paul: We speak wisdom among the perfect. Our saviour: If thou wilt be perfect, sell the things that thou hast etc. which things he might sell & attain to perfection if he would. Likewise, be you perfect as also your heavenly father is perfect. Here he exhorteth us not to weak & raw, but to such admirable perfection as in some measure or degree is likened & resembled to the unmachable perfection of God himself. Moreover of Patience in particular we read: Let Patience have a perfect work, that you may be perfect & entire, failing in nothing. Of faith: He (Abraham) was not weakened in faith: in the promise also of God he staggered not by distrust, but was strengthened in faith most fully knowing. Of jac. ●. v. 4. Rom. 4. v. 19 20. 21. 1. joan. 2. v. 5. Ibid. c. 4. v. 11. Charity, whereof you have the rash verdict of Protestants that it can never be perfect, will you now hear the judgement of S. john: He that keepeth his word (to wit the commandment of our Lord) in him in very deed the Charity of God is perfected: If we love one another, God abideth in us, and his Charity in us is perfected. Will you hear the sentence of Christ: Greater love then this no man hath, that a man yield his life for his friends. But this hath been accomplished by innumerable Martyrs joan. 15. v. 13. of our Roman Church: they then have arrived to the highest pitch or degree of Charity. After this sort S. Augustine teacheth, that not only the Charity of Christ, but the Charity also August. tract. 5. &. 6. in 1. joan. c. 3. Item l. de perf. just. tom. 3. ex sent. sent 311. despir. & lit. c. 5. & vlt. l. de doct. Chri. cap. 39 l. 1. de pec. mer 23. & remis. c. Hiero. l. 2. comm. in lament. jerem. haec de Hier. Cent. 4. c. 10. col. 1250. of S. Steven, the charity of S. Paul was perfect in this life, accordingly in his book of the perfection of justice, and else where very often. But most perspicuously S. Hierom: He is truly and not in part perfect, who disgesteth in the wilderness the discomfort of solitude, and in the Covent or Monastery, the infirmities of the brethren with equal magnanimity. Which sentence because the Madgeburgian Protestants, could not with any daubing besmear, but that the beauty thereof would discover itself: they sprinkle it with the aspersion of an vn●itting, or bastardly kind of speech, and so cassiere it among other of his errors. But these reproachful censures of such an eminently learned Saint rebound back with disgrace of the censurers, honour of the censured, and our acknowledged triumph, with which I go on to establish it further with a Theological proof. 4. It is a strong grounded opinion among Divines, that the actual and supernatural love of some fervent & zealous persons here upon earth, exceedeth in essential perfection the burning charity of sundry inferior Saints in heaven, whose Charity notwithstanding Protestants grant to be perfect: for as the habitual grace and Charity of such as have exercised many acts of love, often received the sacraments, and augmented their inward habit, surpasseth the grace and renovation of Baptism, which infants dying before the use of reason have only obtained. So their actual charity which is often answerable to the habitual (and by the help and supply of God's special concurrence may sometime be greater) surmounteth also the actual love of young children, who now rejoice and triumph in the Court of bliss: such was the love of our B. Lady, of S. john Baptist, S. Peter and S. Paul. 5. To this Argument of the Schoolmen, I find no reply in any of our Reformers writings; but to the aforesaid passages of Scripture they commonly answer, that Whitak: in his answer to the 8. reason of M. Campi● fol. 251. Where in are the marginal notes out of his reply so Duraeus the works of the faithful are perfect and pleasing to God by acceptation: They please him (quoth Whitaker) as if they were entiere and pure, because he looketh upon our persons, & he doth not make search into the worth, and merit of the work. Verily in this later clause you say most truly, he maketh not search into the worth & merit of your works, which you denounce to have no merit in them, which you proclaim to be mingled with the corruption of sin, yet your persons (perdie) because you are Protestants, are so amiable in the eyes of that supreme Monarch, that the things you do, delight and content him, as entiere and pure, howsoever they be in themselves impure. And whereas the Publicans humility, Marry Magdalene's tears, the Chananeans faith, S. Peter's sorrow endeared them to Act. c. 10▪ v. 35. God, whereas all other good persons are accepted to him by reason of their works, He that feareth God, and worketh justice, is acceptable unto him: only Protestants are such darlings, as their works are not regarded by reason of their persons. He that said to Abraham: Because thou hast done Gen. 21. v. 16. & 17. Sophon. 1. v. 12. this things, and hast not spared etc. I will bless thee, blesseth them without reference to their doings: He that searcheth Jerusalem with lamps, that is, diligently sifteth his holiest Saints, maketh no such narrow scrutiny into his Protetestant favourites: he with whom there is no acception of persons, accepteth the persons of Protestants without any exception. Go you and vaunt of this extraordinary favour, and pass ye without search or examination, to your peculiar heaven. God grant that we and our works being weighed in the balance of God's just trial, be not found too light, as Baltassars were, or failing in any duty Abbot c. 4. sect. 45. August. de spir. & lit c. 35. Aug. de temp. serm. 49. Hier. l. 1. adverse. Pe●ag. & l. 3. de Fulg. l. 1. ad Mon. Orig. ad Rom. c. 6. we are bound to accomplish. Against which M. Abbot declameth as a thing impossible, because S. Augustine telleth us: That there is no example of perfect righteousness among men: That this is the perfection of man to find himself not to be perfect. To whom he also addeth the authorityes of S. Hierome, of Origen, calling our righteousness in this life unperfect, wanting of perfection, and an image or shadow of virtue. Likewise of the Apostles terming himself according to S. Augustine, unperfect, a travailler to perfection, not as one that was come unto it. Thus he, not unlike the Stoics, whom S. Hierome, and S. Augustine reprehend for their doting frenzy, in cavilling, that he who profiteth in wisdom cannot be said to have any wisdom until he come to be perfect therein. 6. But as concerning the matter in hand, I briefly reply with our Angelical Doctor S. Thomas, and with August. co●t. ●. ep Pelag. l. 3. 6. 7. Augu. de spir. & lit. c. 36. Hier. l. ●. count. Pela. Aug. ep. 26. S. Thom. q. 24. art 8. Ba●nes, Lor. & ●lij in eum articul. all other Divines commenting upon him: That there is a threefold degree of perfection. The first is of them who are so firmly rooted in charity, as they detest all things contrary & repugnant to the law of God, that is, all mortal and deadly crimes, by which charity is extinguished▪ this degree all the just who are in the favour of God attain unto. The second, is that which excludeth not only every grievous sin, but as much as our humane frailty with God's grace can do, every little imperfection, every superfluous care, let, or impediment, which diverteth our minds, or withdraweth our hearts from the love of sovereign goodness: to this not all the just, but some religious, and zealous persons, by continual mortification, and abnegation of themselves have also arrived. The third is, perpetually without intermission, withal the forces and powers of our soul, to be actually carried away with the supernatural streams of love. This only is proper to the Saints in heaven, and not axacted by God of any mortal creature, besieged with the infirmities of flesh and blood: in respect of this our justice on earth, yea the justice and perfection of S. Paul is termed unperfect, it is an image or shadow of virtues, it may be sometimes touched with the spots of uncleanness, and therefore of this Philip. 3. v. 12. 1. joan. 1. v. 5. only the Apostle avouched: Not that now I have received, or now am perfect, yet in regard of the former two degrees, he arrived to perfection, and was already perfect, even by the phrase of holy Scripture, which speaking of the first degree saith, He that keepeth his word, in him in very deed the Charity of God is perfected. Of the second it is also written: If Matth. 19 v. 21. thou wilt be perfect, go sell the things that thou hast, and come, and follow me. By these degrees therefore of perfection, all the objections may be easily warded, which our adversary's bring either out of Scriptures, or Fathers: as when they affirm our justice to be imperfect, defiled, with the touch of impurity, they speak of the first degree, soiled with the dust of worldly cares, and too often distained with venial defaults. When they exhort us to greater perfection, that is, not to the common of all the just, but to that singular, of the mortified and fervent persons; finally when they teach, that we can never be perfect in this life: it is true, in the last acceptation of the word, according to the third degree here specified. Which triple division of perfection keepeth the adversary at such a bay as he knoweth not whither to turn him, how to escape, or what to mutter against it. THE XXVII. CONTROVERSY, WHEREIN Our good works are acquitted from the spots of sin: against Doctor Whitaker, Doctor Fulke, and Doctor Abbot. CHAP. I. THIS calumniation is every where so rife and frequent amongst Protestant writers, as M. Abbot in his defence c. 4. sect. 44. 45. 46. Whitak. in his an swear to the ●. reason of M. Camp. f. 250. in the translation whereunto is added in brief marginal notes the summ● etc. Abbot spendeth many Sections to attach his own pains and endeavours justly, all other men's good works wrongfully, yea perniciously with the guilty stain of sin: and M. Whitaker undertaking the patronage and approbation of that drunken sentence of Luther's, All good actions be sins: if God be severe in judgement, they are damnable sins: If he be favourable, they ●e but small ones, avoweth: Luther said this, and he said it truly: for in every action of a man though never so excellent, there is some fault which may wholly mar the action and make it odious to God, if that which is done be weighed in the balance of divine justice. 2. But if Luther said truly, then as Duraeus most pithily argueth against M. Whitaker, the Apostle S. Paul said not truly: If thou take a wife thou sinnest not: them S. Peter said not truly: Doing these things, you shall not sin at any time. Whitak▪ ibid. fol. 251. 1. Cor. 7. v. 28. 2. 2. Pet. 1. verse 10. 1. joan. 3. v. 8. 1 joan. ●. v. 9 1. Cor. 3. v. ●1. Matth. 6. v. 22. Luc. 11. v. 36. August▪ l. 2. qq. Euang. c. 15. Maldon. in c. 11. Luc. Matth. 5. v. 17. S. john said not truly: For this appeared the son of God, that he might dissolve the works of the Devil. If there be no work which is not devilish and sinful, he said not truly: Every one that is borne of God committeth not sin. Neither did S. Paul well to compare good works to silver, gold, and precious stones, nor did the Prophets, and Apostles well to exhort us to good works, Christ did not well, as Cardinal Bellarmin prosecuteth the argument, saying: If the eye be simple, thy whole body shallbe lightsome, and: If then thy whole body be lightsome, having no part of darkness, it shallbe lightsome wholly, and as a bright candle it shall lighten thee. Where by the eye S. Augustine, and others understand the intention of man. By the whole body, Maldonate expoundeth all his faculties, by the whole absolutely, of which it is also said, the whole shallbe lightsome, he interpreteth, all his human actions, which proceed from the powers & faculties of the soul. All these saith Christ flowing from the just, and leveled by a right intention, to a good end and object, are so bright as they enlighten the whole man, so pure and unspotted as they have no part of darkness, no blemish of sin to distain them. For which cause he calleth them in another place light: So let your light shine before men etc. Matth. 5. v. 17. 3. Lastly if Luther said truly, God himself said not truly, writing of job: In all these things job sinned not with his lips, neither spoke he any foolish thing against God. And in the next Chapter, he calleth him A right man, fearing God, job. c. 1. v. 22. job. 2. v. 3. departing from evil, and retaining innocency. Whereby it is evident, that job in all his troubles committed no sin, neither in thought, word, nor deed: not in word, because he sinned not, with his lips; not in deed, because he departed from evil; not in thought, because he still retained innocency in his hart. And if we follow the Hebrew Text, all this may be gathered out of the former words of the first Chapter. For the Hebrew addeth not, with his lips, but without restriction absolutely readeth, job sinned not, or as our Protestants translate: In all this did not job sin. Which Origen and the Grecians, according to Pineda reférre, to his Origen in his commentary upon job. Pineda in ●um loc. Nihil peccavit Iob coram Domino. Psal. 16. v. 3. Psal. 7. v. 9 1. Tim. ●. v. 17. 18. Matt. 5. v. 17. cogitations, to wit, that he entertained no evil thought, or cogitation against God, but judged well of his goodness: and the 70. Interpreters subscribe hereunto, who read, in all these things which happened unto him, Io● sinned not at all, in the sight of our Lord. The like King David affirmed of himself: Thou o Lord hast tried me in fire, and there was no iniquity found in me. Therefore albeit he otherwise offended, yet at that time he was clean from sin, as also when he said: judge me o Lord, according to my justice, and according to my innocency. Moreover some works of the just are pronounced by the holy Ghost to be good: God giveth us all things abundantly to enjoy, to do well, to become rich in good works. That they may see your good works, and glorify your Father which is in heaven. And yet they could not be good, nor commendable in God's sight, much less pleasing sacrifices to him, as in the precedent discourse hath been showed, if they be defiled with sin. 4. M. Abbot answereth: Therefore good works being touched, and infected with the contagion of sin, before they can please God, must have some means to take away the guilt, & imputation of the sin etc. 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 saith Abbot, but thus he taketh away, according to them, the filth of adultery, of murder, of sacrilege, and all heinous crimes from the believing Protestant. And are those sinful works thereby made grateful hosts, and acceptable sacrifices pleasing unto God? No, saith he again: Our good deeds are not sinful works. Are they not? What is that guilt then of contagious sin which must be taken away, before they can please God? If they be not sinful, no contagion of sin is to be pardoned by not imputing: if they be sinful, than your sinful acts inherently in themselves sinful, by not imputing the guilt of contagion, become grateful, pleasing and acceptable unto God. Neither can M. Abbot any way cuade by his frequent, and wormeaten answer, that the action we do is not sinful, because it is in substance a good Ibid. ●7●. work, and the fruit of the good spirit of God, and the default and imperfection is only an accident to the work. Nor Whitaker, who to the same purpose replieth in his answer to Duraeus: Whitk ● in his answer to Duraeus l. 8. pag. 698. We mean not that good works are sins, but that they have some sin mixed with them. For it followeth not, that silver is dross, because it hath some dross mingled with it. Seeing our dispute is not here of the physical substance, which in every action even of murder, theft, and the like, is transcendentally good, or in genere Entis, to use the Philosopher's terms: but of the moral bounty or deformity of a work, which if it be tainted with the mixture of any evil, how accidenttally soever, it cannot be good, sith it is true which Dionysius teacheth: Good ariseth from an entiere cause, evil from every defect. So that whitaker's example, which Abbot also allegeth Dionys. de diuin. nomin. c. 4. par. 4. Bonum ex una & tota causa; malum ex multis particularibu● que proficiscitur defectibus. of gold or silver mingled with dross, is nothing to the purpose, because there be two material substances really distinct: here we question of one moral act, which admitteth no distinction: there, although one metal be mingled with the other, yet by several veins, in several places they are so incorporated, as the silver is not dross or dross silver; here the same act flowing from the same will, aimed at the same end, must be both good and bad, pure and defiled, silver and dross, which is impossible. For as it involueth contradiction, that one and the same assent of understanding should be at the same time, both true and false, in the agreement of all Philosophers and Divines: so likewise it implieth, that one, and the same act of the will should be jointly at the same moment good and evil, laudable and vituperiall, pleasing & displeasing unto God. Wherefore if every action of it own nature be evil, no work of ours can be in substance good, as M. Abbot would have it; none excellent, as Whitaker pretendeth; but the most excellent must needs in itself be wholly marred, wholly odious unto God, wholly and substantially naught, howsoever by outward acceptation it may seem beautiful and fair. Not so, say they, for our good works are not wholly evil, not hateful, not sins, but infected (quoth M. Abbot) with the contagion of sin: We say not (quoth Whitaker) to marry a wife is sin, Abbot & Whitak. in the places cited above. but that they, who marry wives intermix some sin in that good action. But you say that, that intermixed sin may wholly mar the action, & make it odious to God, if that which is done be weighed in the balance of divine justice: Therefore you say that the action of itself is wholly evil, wholly marred, altogether odious unto God, and hateful of his own nature, unless you believe that an action weighed in the balance of divine justice, becometh thereby worse, more odious, and abominable then of itself it is, and that our supreme & highest judge, who justly condemneth the wickedness of man, maketh it more wicked by the severity of his judgement. 5. Moreover, from whence creepeth this spot of sin into that good and lawful action of marriage? Not from the will of taking a wife: for that is laudable & no sin, according to the Apostle, not from the substance of the act, for that M. Abbot also alloweth to be good, not from any other accidental circumstance of end, time, place, or person: for I suppose they be all guided by the rule of reason. How then is sin intermixed in the good action of marriage? By the same act, which inseparably draweth the stain of corruption with it, or by some other adjoined? The desire of taking a wife for a good end in such as may lawfully marry, is free from all sin, as by a wicked intention to which it is ordained, if by the same, one and the same action is both good and evil, a sin and no sin, agreeable to reason and disagreeable, consonant and dissonant to the will of God, the often refuted & unavoided implicancy, which you incur. If by some other act or vicious intent, either this intention is principal, and the cause of marriage, as to marry, the easier to contrive the murder of his wife, or some other, than 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 sin intermixed therewith: which albeit obstinate and ignorant adversary's can hardly be drawn to confess, yet will I make it so clear, as they shall not be able to deny. Let us take for example the act of loving God, or dying for his sake; what mixture hath it, or slime of evil? any stain that ariseth from the object beloved, or will which loveth it? Not from the object, for that is infinite goodness without all spot or blemish, therefore no blemish can be intermixed with that act, as it tendeth to so pure an object: nor from the will of loving it, for no fear of excess, no danger of impurity, can possibly flow from desiring to love the fountain itself, and main sea of purity: not from the mud of distraction, not from the scum of vain glory, not from the froth of pride, which sometime may accompany that heavenly love; for as it is impossible the act of love, should be an act of distraction, vanity, pride, or any other than love, so it is impossible the stains of those sinful actions, should be intermixed in the act itself of love. Doth it proceed from some other fleshly motion, or rebellious inclination? But the The corrupt motions of the flesh infect not the work e of the spirit. motions of the flesh, do not a whit defile the operations of the spirit, they are distinct and several actions, and these without consent, do not partake of their infection. What is the spot then of uncleanness, what is the muddy water this crystal river of love, hath drawn from our foul attainted nature? Is it nothing else then the defect, and want of greater perfection, which might be in that act? But thus the love of many Saints, and Angels, in heaven, should be stained with impurity, because none of the inferior or lower orders arrive to the burning flames, or love of the highest. Thus the sinful spots should not grow from any casual and accidental necessity, but from the substance itself of the act, and make the act of love as it is substantially less perfect, so substantially evil, substantially naught; both which M. Abbot notwithstanding stoutly gainesayeth. 6. Besides, these spots which distain our good works, what be they? sins you grant, but what sins? venial or mortal? Venial you utterly reject, in so much Whitak. count. ● q. 6. c. 3. fol. 582. 583. as M. Whitaker saith, that they who allow them, do not only evert a true, but endeavour to set up a false fundamental point. Mortal then they are, & deadly crimes (howsoever you seek to extenuate them with diminutive words) they be transgressions of the precepts, prevarications of the law of God, or Nature; for every deadly sin is a breach of the Law. Then I pose you, whether these transgressions be actions distinct from the good works which they defile, or not distinct? Say they be distinct, and you cannot say they be spots intermixed with our good actions; you cannot say our pious works are besprinkled with them, seeing their moral bonity is good and commendable, divided both in nature, object, quality, and action, from the deformity of these transgressions. Say they be not distinct, but that the same work which is good, is spotted with deadly trespasses; then all good works, be the never so excellent are deadly sins, all formal breaches & transgressions of the law. From whence that manifestly followeth with which many heretofore have rightly attached, and indicted your Synagogue: That every one is bowed to avoid all good works, under pain of damnation. Secondly, protestāns are bound to eschew all good works because they are damnable crimes by the force of their doctrine▪ it followeth, that M. Abbot hath wronged his Reader, and abused Doctor Bishop in disgracing his Syllogism concerning this matter, as consisting of four terms, whereas it consisteth only of three. For a work to be a mortal sin, and stained with mortal sin, is one & the same term. How beit lest he should cavil with me, as he hath done with him, I will frame my argument in the same mood and figure he himself requireth, thus: No mortal sin is to be done under pain ofdamnation. But all good works are mortal sins. Therefore, no good work is to be done under pain of damnation. M. Abbot denyeth the Minor proposition, and answereth: Though good works have some aspersion or touch of our Abbot c. 4. sect. 46. corruption, yet do not thereby become sins. But I prove the contrary: for either that aspersion is a deadly offence morally separable from the good action, as with our infirmity in this life it is acheived; or altogether inseparable: if morally separable, we may sometime exercise good works, pure, and unspotted without that sinful aspersion: if altogether inseparable, the action which is done, stained (as you to soften the fault daintily speak) with the touch of corruption, defiled, as I demonstrate, with the contagion of deadly guilt, must needs be a mortal and deadly crime. For if the actions of stealing, kill, & many others (which may be done sometime without default, as by fools or madmen) are notwithstanding, always grievous, and horrible offences, when to their positive Entity, or Physical substance, which is good, and to which God himself concurreth, any mortal deformity, or deadly infection is adjoined, by what foreign circumstance or casual accident soever it be: how much more those actions which can never be wrought, without mortal, foul, and deadly default (as all our good works according to Protestants) how much more are they mortal, foul, and deadly trespasses? 7. In fine D. Whitaker, D. Abbot, and all my adsaryes Abbot in his defence. c. 4. etc. 2. Feild in his 3. book of the Church c. 26. Whitak. l. 8. aduer. Duraum. acknowledge that our good works sprinkled with the spot of impurity, have not all things necessary under sin, to satisfy the law, but by reason of our weakness and infirmity swerve, and decline from the fullness thereof. Secondly they acknowledge, that all swervings, all declinings from the full prescript of the law, are of their own nature damnable and mortal crimes: Therefore by their own acknowledgement all our good works are heinous and damnable sins. But all men are obliged under forfeit of salvation, to fly and detest all grievous sins, therefore all men are obliged by this hellish doctrine to fly and detest all good works. Yea every one is bound to avoid the very duties themselues he is bound to do. For we all bound to perform our duties, in observing the laws & commandments of the Decalogue: but every duty we accomplish is weak, raw, & defective, every defective and imperfect duty, a deviation, Abbot c. 4 sect. 46. fol. 588. & falling away from the perfection of the law, every falling away, every deviation a mortal sin, every mortal sin we are bound to avoid, therefore we are bound to avoid every duty, which we are bound to perform. M. Abbot, again denyeth my consequence, because the Wbitak. & Abbot ubi supra. sin is not employed in the duty, but ariseth by casual and accidental necessity, from the condition of the man. I perceive the dint of this weapon pricketh you to the quick, it draweth blood, and forceth you to give ground at every blow. First, all our actions were sins if severely scanned, than our good works are not sinful, but sin is intermixed in them. And Abbot in his defence c. 4. sect. 43. & 44. Fulke. in c. 1. Luc. sect. 7. &. in 14. joan. sect. 1. Whitak. l. 8. adverse. Duraeum. are they now neither sins, nor sinful, nor is any sin employed in our duty? Well, I am glad to see you recant, so it be sincerely done, and from your hart. For if sin be not enfolded in this duty, than the duty no doubt is conformable to the law, it satisfyeth the tye and obligation thereof, whereinsoever it bindeth under the penalty of any blamable default; yea (quoth he, Fulke, and Whitaker with him) it doth so indeed, yet imperfectly, rawly, in part only. Answer directly for shame. Is that raw, & imperfect duty, such as it fulfilleth the law, so far forth as it obligeth under sin, or no? What say you? Are you mute? dare you not speak? Then judgement passeth against you, that either it fulfilleth not the obligation, & sin is involved in the duty, and that so deeply, as the dutiful action is of it own nature (according to you) a true deviation & breach of the Commandment: or it satisfieth the whole band of the law, and so it is contaminated with no touch of sin, in respect of that obligation: It is a pure, good & undefiled action, it is the full accomplishment of whatsoever the law in that kind exacted: the only sentence we expect from your mouth. Again, though sin be not employed in the duty, yet the duty in their fantastical judgement, is stained, with the sin; but every action which is stained with sin, is necessarily sinful, Basil. serm. 2 de Bap●●. 7. & 8. Chrys or the author upon the imperfect work of 8. Matthew. S Thom. 1. 2. q. 18. art. 4 ad ●. & q 19 art 7. ad 3. whence soever the sin proceedeth, as S. Basil, S. Chrysostome, S. Thomas, with all the Schoolmen conformably teach. For as that which is endued with whiteness must needs be white, from what cause soever the whiteness comes, whether from the natural propriety and condition of the thing, as in a Swan; or from the outward act and industry of man, as in a whitelimed wall. So if the duty we perform be polluted with sin, our duty is sinful from whence soever the sin ariseth, whether from the inward hart or outward object, casual necessity, or accidental condition of man. 8. I may weary myself, in skirmishing so long with such feeble adversaries, and wounding them thus in so many places. Therefore I retire, inflicting for a farewell, this last and deadly stroke in true Syllogistical Dionys de diuin. nom. c. 4. par. 4. Greg. Niss. hom. 2. in Cant. & orat. cated c. 5. Basil. bom. 9 ●oan. Damas'. l. 2. de fi●e c. 4. Aug. l. 2. de lib arbr. c. vlt. & l. 12 de civet. ● 1 3. & 7. Fuig de fide ad Peter. c. 21. Auselm. o. per. de praese. & praed. c. ●. manner. Every action, every duty, which is deficient and bereft either of due conversion to God, conformity to reason, or of such moral rectitude, as by precept binding under mortal sin ought to be in it, is a mortal crime, and true prevarication of the Law. But every action, every duty we acheive, is (according to Protestants) deficient, and bereft of that conversion, rectitude, or conformity, as by precept binding under mortal sin ought to be in it. Therefore every action, every duty we accomplish is (according to them) a deadly crime, a true b●each and prevarication of the law. The Mayor proposition, is the ruled definition of sin agreed upon by the best Divines, who either affis me it to be a privation of good, with S. Dionysius Areopagita, S. Gregory Nissen, S. Basil, and S. john Damascene; o●an alienation, an aversion from the law of God, with S. Augustine, & Fulgenus; or a want, absence, and defect of rectitude, with S. Anselme; or a desertion, a straying from virtue, with S. Basil again, & Nicetus; or lastly, a deflection, a deviation from the square of Basil in constit. Mon. Nicet. in orat. 40. Nazian. q. insanct. Baptism. ●. Thom ●. 2. q. 71. art. 1. & ●. & ●. con. Gent. c. 7. reason, or supreme rule of all actions, with S. Thomas, and the whole troop of his followers. 9 The Minor, that our duty is deficient, bereft of the good, failing of that rectitude, or perfection of virtue, which ought to be in it, is avowed by our Adversaries, when they contend, that it is not answerable, and correspondent to the whole task, or amercement the Law exacteth under the fine of sin, or forfeiture of disobedience, therefore the forementioned conclusion rightly inferred from these two premises, is undeniable. And whereas some think to get away with their lose reply, that although the duties they perform, be in themselves breaches of the law, yet those breaches are pardoned, Another objection unanswered▪ not imputed to the elect; these men, by seeking to get out, lap themselves faster in their own inextricabe ne●s: for no sin is to be attempted, no breach of the law can be lawfully incurred, that God may after pardon, & forgive the fault, that he may not impute the transgression of his law. Murder is pardoned, Adultery is not imputed in their conceit to the believing Protestant; & may they therefore be committed, because they shallbe forgiven? O malicious presumption! O presumptuous malice! For bear then, ye Sectaryes, forbear your duties to God, your allegiance to your Prince, forbear your raw and imperfect observations of all divine, and human laws, or else revoke your calumnies, abjure your heresies, that all virtuous deeds are bespotted with the stains of vice. THE SECOND CHAPTER, IN WHICH The same is warranted by the Fathers: the objections answered: & the unuoluntary motions of Concupiscence discharged of sin. FOUR notable things are delivered by the Doctors of the Church, to show the falsity of the former calumniation. First, they avouch our good Hier. l. ●. adverse. Pelag. Augu. de spir. & lit. c. ulti. Greg. l. 2. moral. c. 8. works to be free from the spots of defilement, S. Hierome, S. Augustine, S. Gregory, and S. Bernard in the places here quoted in the margin. Secondly they affirm them to iustfy us before God by true increase, and augmentation of inherent justice, to which purpose I have alleged many in the controversy of justification by works. Thirdly they inculcate, that some heroical Bern. l. de praecep. & dispens. acts are so pure, and acceptable to God, as they purge & cleanse us from all dregs, from all remains of former defaults, yea they are so worthy and meritorious, as they do not only purchase an increase of grace in this life, but a great crown of glory in the next, as Clemens Alexandrinus, Tertullian, Origen, and S. Cyprian affirm of the dignity of Martyrdom, whose sentences are set down in the question of merit. Fourthly, they teach, that not only the works of some holy men, but that they also themselves Hier. l ●3. count. Pela. August. de pec. mer. & remis. l. 2 c. 6. Ambr. de na. & gra c. 3. In eodem l. c. 67. Orig. l. 1. in job. Cent. 3. c. 4. col. 78. Lact. l. 6. cap. 25. Cent. 4. c. 4. col. 192. In eodem. l. c 25. Theod. q 19 in Gen Cent. 5 c. 10. col. 1008. Hier. l. 4. comm. in Ezech. Cent. 4. ●. 10. col. 1249. may before a time innocent and clean from all impurity: We teach, that a man may if he will, not sin etc. S. Hierome: A man may if he will, be without sin aided by God. S. Augustine (which he strengtheneth by the authority of S. Ambrose) affirming him truly to impugn them who say à man cannot be without sin in this life. And in the same book: Sin may be avoided, but by his help who cannot be deceived. Thus Origen affirmeth, that holy job, and his children were pure and spotless from the fault of transgression, in so much, as the Magdeburgian Protestants reprehend him for it, saying: Naughtily doth he attribute so much innocency to jobs children, as Adam and Eve had in Paradise: naughtily also doth he ascribe unto job, that he was naked, and devoid of sin, of impietyes, of all unlawfulness. Likewise: that he neither sinned in his cogitations, nor in the conferences of his soul, or affairs of his hart. Besides, in Lactantius they tax this sentence of his: If any one be purified from all spot of sin, let him not think he may abstain from the work of largition, or giving alms, because he hath no sins to wash away. And in the same book (I proceed with their own words) unfittingly doth he say, That one may be acceptable unto God, and be free from all blemish, let him always implore the mercy of our Lord etc. In Theodoret they reprove, and place among his errors: that he affirmed Paul therefore not to be hurt of the viper, because he was without sin. In S. Hierome they distaste this: Our soul as long as it abideth in her infancy, wanteth sin. So that Origen, Lactantius, Theodoret, and S. Hierome are by our Adversaries own confession wholly with us in this point of faith. 2. Notwithstanding, against these ancient Fathers Isa. 64. v. 6. they oppose on their side the Ancient of Days, even God himself speaking by the Prophet Isay: All we are become as one unclean, and all our justices as the cloth of a menstrued woman. Therefore unless we think ourselves better than Abbot c. 4. sect 3. Orig. ad Rom. c. 3. Hier. in. Isa. c. 64. Aug, solito. c 28. Bernar. ser. 1. in fest. omn. sanct. de verb. Isa. ser. 5. in dedic. Eccles. ser. 5. Aluarez à Medina in eum loc. our forefathers, all good works (say they) are stained with iniquity: which M. Abbot contenaunceth with the like sayings of Origen, S. Hierome, S. Augustine, and S. Bernard. I answer first with S. Hierome, upon that place of Isay, that there he deploreth the desolation, and captivity of the jews in behalf of those sinners, for whose offences they were so miserably afflicted, and in their person uttereth those words not in his own. Or in respect of the just and holy men that then flourished amongst them. Secondly, I answer, that the Prophet speaketh not there, as Aluarez à Medina well noteth, of all the works of the foresaid offenders in general, but of their sacrifices, Holocaustes, Kalends, and other external solemnities, by which they falsely deemed themselves clean and sanctified in the sight of God; these their justices he pronounced to be like a menstruous & defiled cloth, because they consisted only in the pomp of outward ceremony, without the sincerity of inward worship: after which manner God said by the mouth of the same Prophet: Offer sacrifice no Isa. c. 1. v. 13. & 14. more in vain, Incense is abomination unto me; the new Moon, and the Sabaoth, and other festivities I will not abide; your assemblies are wicked; my soul hateth your Kalends, & your solemnities. Thirdly, I answer, that all our justices, all our pious works, albeit good and holy, considered by themselves, yet compared and paralleled with the unmatchable purity and holiness of God, are truly termed unclean, and defiled according to the accustomed phrase of holy Scripture which calleth things in themselves great, in comparison of him little, or nothing: All nations as if they were not, so are Isa. 40. v. 17. they before him, and they are reputed of him as nothing. Things in themselves fair and glittering, foul and unclean contemplated by him: Behold the Moon also doth not shine, & job. 25. v. 5. & 6. the stars are not clean in his sight; how much more man, rottenness & the son of a man, a worm? Things most white and beautiful, filthy and loathsome matched with him: If I be wasbed as it were with snow waters, and my hands shall shine, as immaculate, yet shalt thou dip me in filth, and my garments shall abhor me, that is, as S. Gregory commenteth, Although I be Greg. l. 9 mor. c. 19 filled with the groans of heavenly compunction, although I be exercised by the study of upright operation, yet in thy cleanness I see I am not clean. 3. For this cause the Royal Prophet how innocent Psal. 141. soever, might cry out and say: Enter not o Lord into judgement with thy servant, because no living creature shallbe justified in thy sight, which sentence Abbot urging against us, exaggerateth Abbot c. 4. sect. 47. fol. 590. thus: David saith it, a Prophet saith it, a man after Gods own hart saith it. And what if a Saint in heaven, what if a Cherubin should say it, might he not truly say it, measuring his righteousness, with the infinite sanctity and holiness Greg in c. 4. job. Hilar. Hieron. Arnobius & Euthi. in eundem psal. Aug l. adu Orosium c. 10. Aug. l. de perfect. lusty. Hier. ep add Ctesiphou. Greg. in eun. psal. Aug. in eun. psal. job. 4. v. 28. Caietan. Eugub. & Vatablus in eun. loc. Symmach. of God? For as S. Gregory writeth: Human justice compared with divine, is injustice, because a lantern in darkness is seen to give light, but placed in the sun beams, it is obscured and darkened. And thus S. Hilary, S. Hierome, Arnobius, and Euthimius expound that place of the Psalm: neither doth S. Augustine dissent from them, saying: By whose participation they are just, by comparison with him they are not just. Another exposition is of the same S. Augustine, S. Hierome, and S. Gregory upon that Psalm, that the Prophet uttered the former speech, in respect of venial sins, with which the most just, and holy men are often infected, and which God strictly examineth, and severely punisheth. The third interpretation is of S. Augustine also upon this Psalm: That no man can be justified of himself before the face of God, but the justice he hath he receiveth from him. So Caietan, Eugubinus, and Vatalbus expound those words of job: In his Angels he found pravity, or as Symmachus readeth, vanity, because they of themselves had no goodness, no verity, no essence, or being, but participated all from the sovereign bounty of God. According to these three last expositions, we satisfy all the ambiguous, and obscure sayings our adversaries oppose against us, even that of S. Bernard, which they vainly boast to be unanswerable: Shall not our justice, if it be strictly Bern in fest. omn. sanct. s●r. 1. Abbot e. 4. sect. 3. fol. 393. Bern ser. 5. de verb. Isa. Aug. l. 9 confess. c. 13. Idem ep. 29. judged be found unjust and scant? For unjust it is, meted with the justice, which is wholly infinite, scant in comparison of that. Likewise when he saith: That our justice is right, but not pure etc. for how can it be pure justice, where fault as yet cannot be wanting, he denyeth it to be pure: he saith, fault cannot be wanting, because it is most commonly conjoined with venial defaults, which although they hinder not the true nature and perfection of justice, yet they darken the lustre and brightness thereof, and are liable to the severity of God's heavy punishment. Whereupon S. Augustine: Woe be to the laudable life of a man, if it be examined without mercy. To the other passage of this renowned Doctor, where he affirmeth, most perfect charity which cannot be increased, is to be found in no man in this life, we grant it to be true. This clause which followeth: And as long as it may be increased that which is less than it taught to be, is of vice, of which vice it proceedeth that there is no man who doth good, and doth not sin, is to be understood not of formal vice or faulty sin, but of that which is an infirmity, weakness and defect of nature, from whence it groweth, that there is no man who doth always good, and never sinneth, at least venially sometime. Thus S. Augustine interpreteth August. ibid. himself a little before: saying: Who therefore is without some vice, that is, without some fomite, or as it were root of sin? After which manner I have showed above in the second Chapter of Concupiscence, that not only he, but Vlpianus, Aug. in l. de perfect. iusti●. c. 15. Pliny, and Cicero use the name vitium, vice, for any defect, either in nature or act. In the same sense S. Augustine taketh the word, peccatum in his book of the perfection of justice where he hath these words: It is a sin when either that Charity is not, which ought to be, or less than it ought to be. Otherwise August de spir. & lit. c. vlt. he would have crossed and contradicted what he avouched before in his book de spiritu & litera: That if our love of God in this life, be not so great as is due to his full and perfect knowledge, it is not culpae deputandum, to be imputed to any fault. By sin then in the former place S. Augustine meaneth a defect only or falling from the brim of perfection, yet no culpable sin. So also many profane writers use the Plautus in Baceb. Si unam peccauisses syllabam. Tull. 2. Tusc. Quod in eo ipso peccet cuius profitetur scientiam. 1. joan. 1. v. 8. jac. 3. v. 3. August. tract. 1. epist. joan. & l. de nat. & gra. a. c. 36, & 38. word peccare to sin, for erring and doing amiss in any act or faculty; as Plautus saith: If thou hadst failed in one syllable: and Tully: If a Grammarian shall speak rudely, or he that would be counted a Musician, sing out of tune, he is the more to be blamed, quoth in eo ipso peccet, that he erreth or committeth a banger in the thing itself, whereof he professeth the skill. To Origen, to S. Hierome, and to the rest of S. Augustine, and S. Bernard which Protestants object, I need not frame any particular reply. The three last general answers to the Texts of Scripture, sweep all the dust away, which they deceitfully gather out of these, or any other of the Father's writings. 4. Lastly it is objected: If we shall say that we have no sin, we seduce ourselves, and the truth is not in us. Likewise: In many things we offend all. I answer both these places are understood of venial sins, as S. Augustine expoundeth them, which often creep into the purest actions we do, and from which we are seldom, or never wholly free, yet they distain not the purity of our virtuous actions, they are not intermingled with the moral bonity thereof, but extrinsecally accompany it, abating the clear beams of our soul, without defiling the pure action whose adherents they are; an assertion manifest amongst Divines, August. ep. 29. & 50. l. de virg. cap. 48. 49. l. 4. cont. 2. ep. Pelag. c. 10. Bonau. 3. distinct 3. part. dub. 1. which Protestants conceiving not, run into diverse, and those pernicious absurdityes. Secondly S. john is interpreted also by S. Augustine of the fomite of sin, which every man hath, how perfect soever he be; yet he doth not mean that, that fomite is properly sin, but materially, or the effect or cause of sin: which interpretation of S. john's words, S. Bonaventure embraceth, and addeth a third exposition, that S. john doth not teach no man to be at any time without sin, but that no man can say, to wit, assuredly affirm without revelation, that he hath no sin, wherein Lyranus, and Hugo Cardinalis agree with him, but Caietam understandeth S. john, of no sin, neither actually committed, nor originally contracted heretofore. This no man (the Virgin Mary only excepted, as hath been else where declared) can avouch without seduction of his hart, without he make God a liar, who sent his beloved Son into the world, to cleanse us from our sins. 5. I proceed therefore to the third Caluinian dotage, that all first motions or provocations to evil, are truly sins, albeit we vanquish them, which I have here refuted in the Controversy, and second Chapter of Original sin, and somewhat touched in the Controversy of Freewill, where I have showed that S. Augustine accounteth it a mere madness, and such a barbarical frenzy, Seneca. l. de mor. Aug. tom. 7. l. de na▪ & gra. ●. 67. that man assaulted with temptations should sinne against his will, as he saith, the very Poets, shepherds, learned, and unlearned, yea all the world doth witness it to be false. Seneca a heathen could write: Away with all excuse, no man sinneth against his will. And, It deserveth no praise not to do, which do thou caused not. But S. Augustine again shall decide this matter, with a sentence able to seal up the mouths of Protestant Ministers, and quiet the hearts of all faithful Christians. Whatsoever cause (quoth he) there be of the will impelling it to offend, if it cannot be resisted, it is yielded unto Idem tom. 4. in expos. quarun. propos. prop. 17. Tom. 7. cont. Pela, l. 2. circa. finem. Chry. cited by S. john Damas'. q. 2. phrall, c. 27. Eccles. 5. v. 2. &. c. 18. v. 30. without sin: but if it may, let it not be yielded unto, & there shallbe no sin committed. What, doth it perchance deceive a man vnawars? Let him therefore be wary, that he may not be deceived: or is the deceit so great, as it cannot be avoided? If it be so, the sins therefore are none: for who doth sin in that which can by no means be escaped? Likewise, not in the evil desire itself, but in our consent do we sin. Moreover: In as much as it appertaineth unto us, without sin we might be always until this evil (of Concupiscence) were healed, if we should never consent unto it, to evil. But in such things in which if not mortally, yet venially we are overcome of it, rebelling in those, we contract that, for which we may daily say, forgive us our trespasses. S. Chrysostome holdeth with him in most express and apparent terms. 6. But our Sectaryes with one voice oppose the words of the Law, Non concupisces, thou shall not covet, Which forbiddeth nor the consent only (say they) but every Rom 6. v. 12. Theod in. eum loc. Chrys. in eum loc. Aug. in psal. 118. conc. 3. de nuptijs & concup. l. 1. c. 17. & in exp. ep. ad. Gal. c. 5. Greg. 14. moral. c. 9 Aug. in expos. ep. ad Gal. c. 5. & l. con. sul. Pel. c. 3. & 5. &. l 1 de nupt. & concup. c. 23. Exod. 20. v 17. In bebrew for non concupisces, it is lotachmod. act, every motion of concupiscence. I answer, the Holy Ghost hath other where explained the meaning of that precept in Ecclesiasticus: Fellow not thy strength, the concupiscence of thy hart; go not after thy concupiscences. By S. Paul: Let not sin reign in your mortal body, that you obey they concupiscences thereof. He doth not say, as Theodoret, and S. Chrisostome observe, let it not exercise tyranny, but let it not reign, because it cannot reign and have free dominion, unless we will accept, & voluntarily be thrall unto it. He doth not forbid it to be, nor the having of those desires, as S. Augustine, and S. Gregory note, expounding if of the fomit, for that is impossible, as long as the flesh warreth against the spirit: but he forbiddeth it to rule, or overcome by drawing us into subjection, he forbiddeth our following, or obeying the desires thereof. For he sinneth not in whom sin doth not reign, according to the forenamed S. Augustine. Likewise: Concupiscence itself is now no sin in the regenerate, when consent is not yielded unto it, to unlawful works. And if any go about to cavil with S. Augustin, the hebrew word used in Exodus, cuteth off all occasion of cavillation. For there instead of concupisces, it is tachmod, derived from chamadh, which doth not signify to have the disease of concupiscence, but properly to desire or covet with the hart: and because he doth not so who valiantly resisteth or wrestleth against it, therefore S. Paul accounted the unuoluntary appetite thereof no appetite or desire of his, saying: But now not I, work it any more, that is, not I willingly, not deliberately, not as an humane act, in so much as it cannot be reckoned any coveting of mine. But if he did not covet, he observed Rom. 7. v. 17. joseph l. 22. antiq. c. ●1. Matth. 5. v. 23. &. 29. the law of not coveting, albeit he felt the motions of concupiscence in his flesh against his will, which were not forbidden by the word tachmod, but the free and voluntary only: yea some of the jews, josephus being witness, were so fare of from imagining any surreptions or natural passions to be forbidden, as they tanght the mere internal thoughts, although deliberate, not to be comprehended in the prohibitions of nor stealing, coveting etc. whose erour our Saviour corrected, pronouncing the Chrys. ho. 12. in Matt. Hieron. ad. Eustoch. Cyril. l. 3. contra jul. Basil. de constit. Mona. c. 2. Greg. Niss. l. de. 8. beatic. Aug. l. 1. cont. 2. ep Pela. c. 10. 13. & 6. contra jul. c. 11. l. 2. de pecca. mer c. 4. 33. & 34. Ambr. l. ●▪ office c. 2 Pros. l. 2. de vit. con. templ. 3. & l. 3. c. 4. Cypr. l. de morta. Aug. l. 2. cont. Pela. cap. 8. voluntary desires of concupiscence to be forbidden. See S. Chrysostome, S. Hierome, Cyrill, Basill, Gregory Nissen, Augustine, Ambrose, and Prosper thus interpreting that precept of the decalogue. 7. Finally, some object S. Cyprian: The mind of man besieged, and on every side entrenched with the infestation or annoyance of the Devil, hardly withstandeth, hardly resisteth every one: If covetousness be cast down, lechery riseth up: if lechery be kept back, ambition rusheth in: if ambition be suppressed, angerfre●t●th, Pride swelleth, drunkness allureth etc. which I cannot ward off better, than our renowned champion S. Augustine hath done, saying: God forbidden we shouldiudge S. Cyprian either covetous, because he wrestled with covetousness, or unchaste because he fought with unchastity, or subject to anger because he striven with wrath, or ambitious because with ambition, or fleshly because with fleshly sins, or a lover of this world, because he encountreth with worldly allurements, or lecherous because with lechery, or proud be-because with pride, or drunken because with drunkenness, or envious because he warred with envy. Nay the truth is he was none of them all, because he did manfully resist these evil motions, partly coming from original condition, partly from use and custom. That which S. Augustine here inferreth of the assault of S. Cyprian, we may conclude of every carnal suggestion, or vicious enticement, that it begetteth no sin, as long as we fight against it, and have not any liking thereof. THE XXVIII: CONTROVERSY, ESTABLIHSETH The possibility of keeping God's Law: against Doctor Whitaker, Doctor Fulke, and Doctor Abbot CHAP. I. WHEN we teach that the Commandments of God, may by the help of his grace be observed upon earth, we do not mean that they may be perfectly fulfiled according to the whole end, and intent of the Law; nor that our duty should be so entiere and complete, as nothing can be added to the full perfection thereof nor do we speak of the universal observation of all precepts all the whole days of our life, for that is rare, & granted but to few; nor yet of the perfect fullfilling of any of them, any long time without some venial sins, or small imperfections, for this is an extraordinary prerogative, & special favour among all the children of Adam communicated only to our Blessed Lady: But we defend it possible, if not easy, by God's grace to fulfil the substance, and satisfy the whole obligation of the Law, as far forth as at any time it bindeth us under the penalty of Fulke in c. 8. ad Rom. sect. 1. Abbot c. 4. Whitak. cont. 2. q. ●, c. 3. fol. 580. Deutr. 30. v. 11. 12. sin. This D. Fulke, this D. Whitaker, this D. Abbot with other Protestants deny, and Whitaker dubbeth as a point fundamental, and this is that which we vphould against them. First, by that of Deutronomy: This commandment that I command thee this day, is not above thee, nor so far of, nor situated in heaven, that thou mayst say, which of us is able to ascend unto heaven to bring it unto us, that we may hear, and fulfil it in work etc. but the word is very near thee in thy mouth, and in thy hart to do it. These two later members wipe away our Protestants exposition, interpreting this place of the mere knowledge, not of the observation of the law, because God speaketh there of fullfilling and doing it in work. 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 applieth that sentence to Christ, they gloze it at least to be understood of the Evangelicall doctrine of Faith, than we also insist, that if the precept of faith in substance supernatural, may be observed, how much more the natural commandments of the Decalogue, of which S. Augustine, and Theodoret expound that of Deuteronomy. 2. Secondly the Apostle saith: That which was impossible to the law in that it was weakened by the flesh, God sending his, Son in the similititude of the flesh of sin, even of sin damned sin in the flesh, that the justification of the law might be fulfiled in us, who waike not according to the flesh, but according to the spirit: Therefore they that are regenerated in Christ, in whom the spirit of God dwelleth, who walk in newness of life, do truly satisfy and fulfil 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 Christ's righteousness imputed unto them and made theirs, not by ability given them to keep it. But this guileful commentary hath been heretofore discarded in the Controversy of Inherent justice. And here S. Paul flatly averreth the coming of Christ to have been, that the justification of the law might be fulfilled in us; in us, whose earthly shape and similitude he took; in us, in whose flesh he damned and abolished sin: for in his own he never extinguished any, because it was never 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 achieve in ours, whom he cleanseth from vice, and adorneth with grace: that the justification of the law might be fulfilled in us, quickened by his spirit, which in flesh weakened & enfeebled by sin, was otherwise without grace impossible to be kept. Likewise Christ's righteousness, according to Protestants is communicated unto them by faith only; but the Apostle here writeth of a justification obtained by working, and going forward in newness of life, by walking not according to the flesh, but according to the spivit: then the causal preposition, for, which ensueth, the comparison between 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 hairs of the law are just with God, but the doers of the law Rom. 2. v. 13. shallbe justified, invincibly prove that the Apostle speaketh of the justification purchased by the doing and keeping of the law in our own persons, and not of that which by Augu. de spir. & lit. c. 26. your almighty-vaine belief is imputed unto you. And so S. Augustine: When it is said (quoth he) the doers of the law shall he justified, what other things is said, than the just shallbe justified? For the doers of the law verily are just. Again: Fulfil Aug. in psal. 32. the law which thy Lord thy God came not to break, but to fulfil, for thou shalt fulfil that by love, 〈…〉 are thou couldst not. And a little after: Our Lord will afford his sweetness, and our earth August: ep. 144. ad Anast. Idem de spir. & lit. c. 30. will yield by'r fruit, that by charity ye may fulfil which by fear was hard to accomplish. In another place: The law teaching, & commanding that which without grace could not be performed, discovered unto man his infimity, that infirmity discovered might seek out a Saviour, from whom the will healed might be able to do, which infirm it could not do. The law therefore leadeth unto faith, faith impetrateth a more copious spirit, the spirit diffuseth Charity, Charity fulfileth the law. 3. Thirdly Christ pronounceth: May yoke is sweet, and Matt. 11. v. 30. 1. joan. 5. v. 3. my burden light. S. joan: This is the law of God, that we keep his commandments, and his commandments are not heavy. To whom are they not heavy? To them to whom our Redeemer spoke: Take up my yoke upon you, and learn of me, Matt. c. 11. v. 29. because I am meek and humble, & you shall find rest to your souls: To them whom S. john taught how to overcome the world; but these men were environed with humane infirmities, therefore men compassed with the frailty of our flesh, which M. Abbot gainesayth, may by the succour of Abbot c. 4. sect. 43. Christ and assistance of his grace, take up the yoke of God's commandments, easily bear them, and sweetly observe them. Fourthly our Saviour said to him who desired to learn the way of salvation: If thou wilt enter into life, keep the commandments. Is it possible then to enter into everlasting Matth. 19 v. 17. life? Yes. And not by this means which Christ proposed? No. No? Conceive you so hardly of the blessed Redeemer, and lover of our souls, as to avouch, that he who came to teach the way of truth, who never counciled the captious Pharisyes his deadly foes to run any uncouth, false, or straying path, did now persuade this Religious Marc. 10. v. 21. Basil. hom. cont dinites avaros. Chrys. & Euthim. in eum locum. Calu. in Harm. in c. 19 Matt. Marc. 10. Luc. 18. Psal. 118. v. 31. v. 55. 51. 168. young man, whom he loved, who unfeignedly sought, as S. Basil, S. Chrisostome, and Euthymius think, his eternal weal, to an erroneous and impossible course of of attaining bliss? Did he say unto him, hoc fac & vives, do this and thou shalt live, which although he would, he could not do, or if he did, might not purchase life thereby? For such is the impious answer which Caluin, and his followers return to this heavenly admonition, or precept of Christ; forcing his meaning quite contrary to his words. Fifthly King David avoucheth of himself: I have ran the way of thy commandments: I have kept thy law: I have not declined from thy testimonies: I have kept thy commandments and testimonies. And that you might be assured he said true, the holy Ghost addeth his seal, & subscription thereunto: David did that which was right in the sight of God, & turned from nothing that he commanded him all the days of his life, except only the matter of Urias the 3. Reg. 15. v. 5. 3. Reg. 14. v. 8. 4. Reg. 18. Luc. 1. v. ●. Hethi●e. Again: He was not like my servant David, who kept my Commandments. Of Ezechias he witnesseth the same. Of Zacharias and Elizabeth, Saint Luke recordeth: They were both just before God, walking in all the commandments, and iustifications of our Lord without blame. Scan I pray these four things. First, that they walked not in any one only, but in all the commandments. Secondly that they were iustifications which made them just. Thirdly before God. Fourhly, without blame, viz. without any vicious defect, or culpable imperfection, which might either stain the splendour of their justice, or hinder their full & complete observation of the law, which God required at their hands. 4. Lastly the keeping of the commandments is the sole mark, and true cognizance of a believing Christian: joan. 14. v. 15. v. 21. ●. joan. 2. v. 3. &. 4. If you love me, keep my commandments: He that hath my commandments and keepeth them, he it is that loveth me. And: In this we know that we have known him, if we observe his commandments: He that saith he knoweth him, and keepeth not his commandments is a liar, and the truth is not in him. Wherefore if Protestant's cannot observe the Commandments, they are not Abbot c. 4. sect. 43. fol. 566. & 568. Wbitak. l. 8 adverse. Duraeum. Fulke in c. 1. Luc. sect. 7. & joan. 14. sect. 1. Perkins in the 4. cha. of bis reform. Cath. lovers, nor knowers of God, or if they challenge his love and boast of his knowledge, not fullfilling his law, they are liars, blasphemers, and the truth is not in them. Their Ministers stinged with this sharp censure, begin to startle and persuade their fauourits, that they keep the law correspondently to the proportion of their love and knowledge, that is, haltingly, weakly, imperfectly, as their love is halting, their knowledge imperfect. Are these the new Apostles, divine lightened Reformers, who sit in the sunshine of their Gospel, and rise to illuminate the world with their radiant beams? And do they confess their beams of truth to be dimmed with clouds, their flames of love frozen with cold, with such misty clouds, with such nipping frost, as violate the precept of knowing the commandment of loving God? For as their raw and imperfect observations (which hath been demonstrated before in the precedent Controversy) are of their own nature, true breaches of the law; so their lame knowledge, their imperfect love is a transgression of the precept of love, a prevarication of the commandment of belief, which is the supernatural knowledge of God, whereof S. john speaketh. But if they violate the precept of faith as often as they believe, with what conscience can they exercise an act of belief, who are charged never to infringe the will of God? With what hart can they judge that precept imposed, when neither in this life, nor in the next (for then faith ceaseth, and vanisheth away) it can be ever accomplished? With what tongue can they brag of true belief (for this is commanded) whereas theirs transgresseth the commandment of God? With that false stringed tongue, with that hollow hart, with that seared conscience, with which they presume to aver, that the Father of heaven doth esteem and account their breaches observations, their violations accomplishments of what Isa. 5. v. ●0 he commandeth, forcing him to under go for the love of their persons, that heavy curse he threatneth to others: Woe be unto you that call evil good, and good evil, esteeming darkness light, and light darkness, accounting bitter for sweet, and sweet for bitter. 5. Yet on the other side, if abhorring these blasphemies, they dare pronounce their knowledge, or belief such, as it fulfilleth the precept of faith, as far as it ought: thence we argue, that they may likewise observe the precept Rom. 13. v. 10. of charity, as far forth as they ought, and by consequence wholly observe and fulfil the law. For Charity is the fullness of the law, the sum or knot of perfection, on which the Concil. Arausic. c. ulti. Hilar. in Psal. 118 whole law and Prophets depend. Hence it is defined in the second Arausican Council: That all the Christened, having received grace by Baptism, Christ aiding and cooperating, may, and aught if they will diligently labour, to fulfil all things which belong to salvation. S. Hilary saity; It is not hard if the will be prompt to obey the precept of our Lord. S. Hierome: No man doubteth of this, but that God hath commanded things possible. S. Augustine: Neither Hier. l. 3. cont. Pela. Aug. ser. 61. & 191. de tempo. Aug. lib. de nature. & gratia cap. 43. Cent. 2. 4. col. 58. Author respon. ad quaest. 130. Cent. 2. c. 4. col. 61. Ibidem col. 61. Obedientiam legalem re●atis omnino possi bilem esse magno errore iudicavit. Cent. 3. c. 4. col. 78. Orig. hom. ●. super Exod. Videtur asseverare, quòd baptizati per omnia possint legem implere. Cypr. ser. de Baps. Christ. God who is just can command things impossible, nor condenme man who is pious, for that which he could not avoid. And again. Things impossible God commandeth not, but by commanding warneth thee, both to do what thou art able, and to ask what thou art not able, and he helpeth thee that thou mayest be able. Yet because Protestants will strain their wits to bow these sayings to some crooked sense, I will stand to the judgement of such as their own fellow Protestans furnish me withal, and whom they judge to hold with us without exception. 6. For the Century-writers affime, that the author of Replies extant among the works or justin, with full mouth breaketh into these words: What is all the justice of the law? to love God more than himself, and his neighbour as himself, which truly is not impossible to men that are willing. Of Clemens Alexandrinus, master to Origen, they avouch: He with great error judged the legal obedience to be altogether possible to the regenerate. Then passing to the three hundred years of Christ thus they deliver their general verdict of the Fathers of that age, They held concerning the law very exorbitant opinions, as Tertullian in his book against the jews disputeth, that the Saints in the old testament, as Noë, Abraham, Melchisedech, & others were just by the justice of the natural law. Hence with the like error (I use the Centurists phrase) Origen here and there inculcateth many things of the possibility of the law, as in his eight homily upon Exodus, where expounding the Decalogue, he seemeth to assevere that the baptised may according to all things fulfil the law. The same, saith the Author of homilies upon the Canticle, The divine word is not misshapen or without order, neither doth it command things impossible. And Cyprian, because, saith he, we know that which is to be done, and can do that which we know, thou conimandest me, o Lord that I love thee; this both I can, and aught to do. Hitherto the Centurists producing witness against themselves. THE SECOND CHAPTER; IN WHICH The possibility of keeping the Law is maintained, by other reasons: and objections answered. FIRST it were no less than tyranny to punish men everlastingly for not keeping the Commandments, if it be not in their power by God's help to Basil. Orat in illud Attende tibi. Chrys. ho. 8 de poenio Aug. tom. 7. denat. & great. c. 6●. Hier. ep. ad Damas'. de expos. Symboli. keep them. Therefore to quit the sovereign goodness from this merciless cruelty, the Fathers uniformly define: That it is a wicked thing to teach the Precepts of the spirit cannot be observed. S. Basil: Accuse not God, he hath not commanded things impossible. S. Chrysostome: We steadfastly believe God to be just & good, not able to command things impossible; hence we are admonished what we ought to do in things easy, what to ask in things hard and difficile. S. Augustine, & S. Hierome accurseth their blasphemy who teach any impossible things to be imposed by God unto man. Which argument hath been handled heretofore in the Controversy of Free will, where the Adversaries cavil theretunto are rejected. The like impiety it were in God to cooperate with us in such special manner, to afford his heavenly grace, his supernatural aid to the keeping of his Commandments, if we transgress and sin in keeping of them. For as our August. de pec. mer. & remis l. 2. c. 5. great Doctor S. Augustine teacheth: To commit sin, we are not aided of God; but to do good things, or wholly fulfil the precept of justice, we cannot, unless we be aided by God. Mark here that by the aid of God we may not in part, but wholly fulfil the precept, and that in fullfilling it we do not sin, because thereunto we could not be helped by God. To which my adversaries cannot shape their worn-out, and threadbare reply, That our observation, our love of God Abb cap. 4. sect. 44. for example, is no sin, but a good deed by acceptation. For as I have often answered, God cannot accept that for good which is in itself naught and sinful, but it is good in the Abbot ibid. sol. 579. original of grace from whence it proceedeth. Explain yourself a little better, whether you mean it is perfectly or imperfectly good? Grant 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 fountain of grace, and after receiveth a blemish from the weakness of flesh? You imagine amiss: for the same individual & moral act which once is enriched with the dowry of perfection, cannot be after impoverished with any baseness of vice. Or, is it partly good as it is wrought by grace, and partly evil, as it runneth through the conduct of depraved nature? No such matter: the thing contradicteth itself, as hath been often signified, 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 less perfect, is wholly assigned to man's freewill, wholly thereunto aided by grace: as the characters which the scholar frameth by the Master's guiding of his hand, are not severally drawn fairly by one, and rudely by the other, but the same fair or deformed, rude or well fashioned, are wholly 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 endeavour of Abbot ibid. the person, by whom it is done. For the will is weak, the endeavour mean, the person clothed with human corruption, who if he may will, and endeavour that which is good, than some good may proceed from a fleshly man, perfect and entiere, free from all spot and blemish or else the will and intendment is no better than the work: and Whitak. in his answer to the 8. reason of M. Camp. Whitah. l. 8. adverse. Duraum. Abbot cap. 4. sect. 44. fol. 578 this assignment of goodness which you make to the will, is a mere show or treachery to cloak the badness of your cause. 2. Lastly, you say (although you place it not in order last) that the duty we observe is in substance good. Well, I am contented with this (but see you recant not) for here I have, that the substance at least of loving God, the substance of every observation of the law, which we achieve, is perfect, and entiere, able to satisfy the will of God, able to make us acceptable unto him. Yes say they: If he favourably look upon it, and impute not the fault: but if he Abbot. c. 4. sect. 47. fol. 596. should strictly & narrowly deal with us, he should have just cause of rejecting us in the doing thereof. Forbear these ifs, & and's, and come to the point. Is the substance of the action done entirely, good in itself, or no? abstracting from the favour or dislike of God, whose indulgence, or severity Whitak. in his answer to the 8. reason of M. Campian. being extrinsecall, doth not make the substance of the work better or worse? It is not so good, as it may endure the try all of the precise, and perfect rule of righteousness & 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 ever 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 us here what you say to this. They answer as heretofore: It is short of that which the law requireth, it cannot be such Whitak. in his answer to the 8. reason of M. Complain. and lib. 8. aduer. Duraeun Abbot cap. 4. fol. 60● as it ought to be: as long as the flesh lusteth against the spirit, there can be no such entiere good in us. Always a man doth less than he ought to do. I thought you would flinch from your word: but I pursue you also flying. The act then of loving God is substantially short of that the law requireth, substantially less than it ought to be, and not only less of that which ought to be, by persuasion or counsel, but by precept binding to more, under pain of moral sin; therefore the substance of this lesser act, is not morally good, but mortally defectuous, substantially faulty, a deadly sin, and true transgression of the law, to which God cooperating must needs cooperate in particular manner to the accomplishment of sin, & Protestants are bound to surcease from loving, praying, or endeavouring to perform those mortal crimes, and bound to perform 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 life can ever achieve, & so his unspeakable mercy degenerateth into tyranny, exacting a tribute which we cannot pay, condemning us for a fault which we cannot possibly eschew; or he commandeth us to discharge our duties, according to our weak and limping manner, and then our uttermost endeavours satisfy his law, although they be lame and imperfect. If not? If our best endeavours transgress his will, if they be wanting of the duty we ought to perform, and he command that defectuous duty; thus he himself commandeth a transgression, commandeth a sin, and man by doing Gods will is bound to sin. From which M. Abbot cannot Abbot cap. 4. sect. 46. fol. ●88. excuse him by saying: It is the duty only he is bound to, and not to the sin. For if the duty be avoidable linked with the sinful transgression, whosoever commandeth the duty, commandeth the transgression, and whosoever is obliged to accomplish the one, is necessarily obliged to incur the other. Neither is this fallacia accidentis, or any sophistical cavillation, as he would blear the eyes of the simple, producing to that effect these two examples against Doctor Abbot. ibi. Bishop: A lame man is bound by law to come to the Church, he cannot come to the Church, but he must halt, therefore he is bound by law to halt. M. Bishop is bound to pay a man twenty pounds, but he cannot tell the money without soiling his fingers, therefore he is bound to soil his fingers. So he, writing at random: for i● there were no other pace amongst men, nor other means to repair to Church but only by halting, all those who were bound by law to go to the Church, should be bound by law to halt to the Church, and whosoever was willed to go should in this case be willed to halt, if, I say, there were no other gate at all then halting: now in the opinion of Protestants there is no means of fulfilling the law of God here upon earth, but defectuous lame, and sinful, therefore whosoever is tied to that sinful fufilling, 〈◊〉 also tied and obliged to sin, and whosoever commandeth it, commandeth sin. 3. His second example is more extravagant, for no Caluin in Antido. Conc. Trisess. ●. c. 12 precept of the Decalogue can be observed: The least (saith Caluin) is a burden more heavy than Aetna. No action of keeping can be done without breach, & yet some money may be counted without soiling of fingers. I verily think many poor Artisans, many students also may receive their rents without much soiling: howbeit the ample revenues of great Lordships may stain them somewhat more; yet these stains & defilements arise not immediately from the action of counting or local motion of the fingers, but from the money defilant & coin which is soiled: cleanse that, and your fingers will be clean. But dare you say in like manner, that the impurity of our duties, the spots of our actions are drawn from the things prescribed and commanded by God, from his spotted laws & defiled constitutions? I cannot judge you guilty of so wicked a saying. 4. Secondly either English Protestants hold with Caluin, that all and every commandment is impossible to be kept, or some particular only. Not ever one, for I Caluin loc. citato. consult the consciences of your own Sectaries, whether some of your judges have not been free from murder, & bearing false witness against their neighbours; whether some of your grave Matrons have not been faithful to their husbands, not defiled neither in thought, nor deed with the crime of adultery; whether some Protestants children have not been obedient to their parents, some Protestants subjects loyal to their Prince? I for my part what soever the Caluinists libel to the contrary, unfeignedly judge, that diverse among them have fully observed at least for a time some of these precepts: then every commandment is not impossible for some space to be kept. The precept of not coveting may be kept. But some perchance be. Which are they? The two hardest in your opinion are, thou shalt not covet; and thou shalt love God withal thy hart etc. Of the former it hath been already proved, that it forbiddeth not the unuoluntary motions, but the free consent, which we may refrain; as some Protestants no doubt, at some time or other, check and subdue their desires of adultery, of revenge, of coveting their neighbour's goods, their lives etc. For it is an infamy too reproachful that all their women should be adultresses, all their men & aged children revengers of their wrongs, spillers of blood, purloiners of the goods of others, either protestāns themselves observe some of the commandments in hart or deed, as often as any such evil motion ariseth, or tentation is suggested unto them. Again to affirm the first motions which invade us against our will, to be breaches of the precept, daunteth the courage of Christ's valiant soldiers, it frustrateth the intent of God's commandment. For why doth he command us not to covet but that we may fulfil his will in not coveting? Why do we fight against the motions of Concupiscence, but that we may not transgress his law, yielding to them? Which suppose it be, will we nill we, by their assaults transgressed, we strive in vain to keep of the received foils, or prevent the wounds already inflicted. This precept than we may keep as often as we bridle our in ordinate suggestions, and suppress the enticements which provoke us to evil. The Commandment of loving God may be also observed. 5. The other also whereby we are commanded to love God withal our hearts, with all our forces etc. may be fulfilled if we understand it aright, of the appretiative love of true friendship therein exacted, not of intensive or affectionate love (as the Divines speak) that is, we ought to esteem and prize God for his own infinite goodness before all things in the world, abandon all earthly riches, profits and emoluments when occasion is offered rather than him, we ought to make him the only scope and final end of all our desires: yet we are not charged to love him with all the degrees of intention which may be, for that can never be showed, nor to love him with such perfection, as to embrace voluntary poverty or perpetual chastity for his sake, these are only counseled not commanded by the force of that precept: neither are we tied so to settle our hearts upon him, as not to affect any other thing conducible to our estate, or profitable for the maintenance of our lives, but only not to affect any thing contrary and repugnant to his service, which we may easily do by the help of his grace, and wholly thereby discharge our bond in fullfilling that sweet and comfortable Psal. 118. v. to v 58. v. 145. v. 68 law, as king David discharged it, when he testified of himself: With my whole hart have I sought after thee; I besought thy face with all my hart: I have cried in my whole hart: I in all my hart will search thy commmandments. Howbeit he busied also judith. ●. 17. 2. Reg. 5. v. 1●. himself in the affairs of the common wealth, and was often distracted with temporal cares; And the priests and people prayed God with all their hart: although they were sometime interrupted with other cogitations: All Israel is said 4. Reg. 23. v. 25. to follow Absalon with all their hart, howbeit they managed some other affairs (no doubt) and affected some other thing besides him. Of josias God himself witnesseth, There was no king before him like to him, that returned to our Lord in all his hart, and in all his soul, and in all his power, according to the law of Moses, neither after him did there arise the like to him. 6. In fine, Protestants observe the precept of Faith; by which they are likewise commanded to believe withal their hart: If thou believe with all thy hart, thou mayest: Act. 8. v. 3●. notwithstanding they give humane credit to many other authentical histories, or probable reports, without hindrance thereof, so they may accomplish the commandment of loving God, with all the powers of their soul, when this love overswayeth the love of all other things, when they make him the principal object of their hart, and sum of their desires, when they neither embrace nor execute any thing oppofite, or disagreeable with his frendiship, which diverse have, and every one may by the prerogative of Grace attain unto. Thirdly S. Paul professeth, I can all things in him that strengtheneth me, therefore he could by the strength of grace fulfil the commaundments, or else you derogate both from the authority of the Apostle who affirmeth it, and from the power of grace by virtue whereof he many accomplish whatsoever. Moreover Philip. 4. v. 13. God maketh this promise unto us: I will put my spirit in the midst of you, and I will make that you walk in my precepts, and keep my judgements, and do them. Christ testifieth the performance: I have manifested thy name to the men whom thou Ezech. 36. v. 27. gavest me etc. and they have kept thy word. Yet notwithstanding, the possibility S. Paul speaketh of, notwithstanding the promise of God the Father, notwithstanding the accomplishment the Son mentioneth, do they breathe upon joh. 17. v. 6 the earth, and vaunt of Christianity, who depose against them that never any fulfilled the law? That it is not possible for man to accomplish it? 7. Thus much for the maintenance of our doctrine. Now to the objections of adversaries. First they urge out S. Paul; Cursed be every one that abideth not in all things that be Gal. 3. v. 10. written in the book of the law to do them. But no man can observe every jot of the law without some little or venial default, therefore he is obnoxious to that damnable curse. jac. 2. v. 10. For whosoever shall keep the whole law, and offendeth but in one, is made guilty of all. Truly they have framed an excellent Argument to prove themselves accursed, who freely confess they cannot keep any one precept of the law, much less the whole. But we to whom the commandments by God's Hier. Ep. ad P●efiph. 1. job. 3. v. 6. & 9 grace are possible according to S. Hierome; we, who by the seed of God dwelling in us do not sin, but arrive to the full accomplishment of the law, and of all things written and contained therein; we I say, are free from that malediction, for venial sins do not in that sense break or violate the law. neither doth S. Paul pronounce that curse of them, (as appeareth by the plain text of Deuteronomy, whence he reciteth those words) but of mortal and deadly crimes, of Idolatry, incest, murder etc. which are indeed grievous breaches, & tramnsgressions of the Law. Therefore Deu●. 17● v. 26. he that observeth the rest and committeth any one of those, is liable to the curse of the law, he is made guilty, as S. james witnesseth, of the whole, not that he who stealeth should be guilty of adultery, or he who is an adulterer, is therein a murderer, or that he who transgresseth one commandment shallbe as severely punished & tormented in hell, as if he had broken all, but the sense is, that he who offendeth in one, either incurreth the wrath and indignation of God the universal author & enacter of them all, or can have no more Aug. ep. 26 hope of obtaining salvation then if he were guilty of all; or that he sinneth as S. Augustine interpreteth, against the general & great commandment of love & Charity, the sum, the band, the plenitude and perfection of them all: for the breaking of the band is the dissolving of the whole. 8. I answer again, that S. Paul's argument here alleged inferreth the possibility of keeping the law for which we dispute, he reasoneth to this effect: Whosoever will be justified by the works of the law, must fulfil the whole task of the law: But without faith in Christ no man can by the force of nature undergo, or do the whole task of the Law: Therefore without faith, through the strength of nature, no man can be justified by the works of the law. Hence he inferreth, Christ hath delivereth us from the curse of the law, he doth not mean as Protestants falsify him, that he hath discharged us from the observation of the law, as from a thing impossible; but that he inspireth faith and affordeth grace from the Storehouse of of his merits, whereby we may keep the law, and so eschewthe malediction, or curse of transgression which the delinquentes incurre. 9 Secondly it is opposed, Now therefore why tempt you God, to put a yoke upon the necks of the disciples, which neither our Fathers, nor we have been able to bear? I answer, that S. Act. 15. v. 10. Peter there calleth not the observation of the decalogue, but the ceremonial law of the jews, a yoke insupportable, because it was very hard and difficult, as S. Thomas S. Thom. in 2. dist. 28. q. 1. at. 4. ad 3. Lyran. in. bunolocum Rab. Moy. 3. dust. dub. cap. 56. 57 Abulen. in c. 1. Ruth. q. 24. Ios. 11. v. 15. and Lyranus note, to be fulfilled. For all their precepts were, as Rabbi Moses, and Abulensis recount them, 600. or there about, amongst which were 218. that were affirmative, and 365. negative commandments; then the obligation of them was strictly and punctually to be observed. the transgression capital and punished with all severity, yet King David, Zachary, Elizabeth, Moses, joshua, etc. fulfilled them: for of joshua the Scripture giveth testimony: He accomplished all things; he omitted not of all the commandments, not so much as one word which our Lord had commanded Moses. Now Christ hath exempted us from that cumbersome yoke, from that Burden (as S. Augustine calleth it) of innumerable Ceremonies (yet not, which Libertines pretend. from the * Aug. con. 2. epist. Pelag. lib. 3. cap. 4. observation of the decalogue) and in lieu of them imposeth a light carriage, Aug. ser. 9 de verb. Domini. not pressing us down with weighty load, but lifting us up, as it were with wings: A precepts of love which is not heavy. 10. Furthermore a slanderous report is spread against us touching the division of the Decalogue (which I think not amiss here to insinuate, as it were by the way) that we leave out one of the commaundments, the second as Protestants count it, of not worshipping graved Idols: but this is a mere cavil, for we divide the decalogue with S. Augustine, branching the first Table into three precepts which instruct us in our duty to God, the second Table into seven appertaining to our neighbour, Aug. de perfect. iustit. c 15. Sarcinam sublevantem vice pennarun. Aug. de nat. & gra. c. 43. & 69. Aug. q. 71. in Exod. and we prove this division to be most consonant unto reason, because the internal desire of theft, as mainly differeth from the desire of adultery, as the external acts vary amongst themselves in their specifical natures. Wherefore as it pleased God severally to forbid the outward acts: so we distinguish the inward consents into several commandments, making two of the last, which Protestants combine in one, and uniting the first upon far better grounds, than they distinguish it. For seeing he that draweth the portraiture, or maketh the similitude of any creature, to the end to adore it, maketh to himself a strange God, another God besides the living God of heaven, which is forbidden in the first words of the first commandment, all the prohibitions appertaining thereunto, as thou shalt not make to thee a graved thing: Thou shalt not adore etc. are but members and explications of the same precept, and so ought not to be divided from the first: This is the cause why in our Catechisms, where a brief summary or abridgement of the comandements is contracted, we omit these declarations of the first, as likewise of other precepts for brevity's sake, and not because they prohibit our adoration of images. For we allow every member, word, and syllable of the whole to consist there with as hath been heretofore expounded. 11. Finally they object S. Augustine, S. Bernard, and S. Thomas affirming the precept of loving God to appertain Augu. de spir. & lit. c. ultim. & 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 covet. I answer, hay avouch both impossible to be kept, in the anagogical meaning of those precepts for which they were enacted, that is according to the end or supereminent perfection as S. Augustine writeth, or deigned by God, which is that extirpating by little and little all evil inclinations, we may perpetually without intermission, be inflamed with the love of unspeakable goodness: this is the mark at which those precepts aim, this is the goal unto which we must run, and cannot here arrive unto it: yet they confess that these, and all other commandments taken in their literal Bern. serm. 50. in Cant Abbot. cap. 4. sect. 43. full. 572. Bernar. in l. de praec. & dispens. c. 15. August de. spir. & lit. c. 35. Aug. come. 3. de spirit. & lit. c. 5. item. l. 6. cont. lulian. c. 5. sense may be perfectly accomplished, according to the substantial fullfilling of them, and satisfaction of the whole bond they oblige us unto. Therefore S. Bernard: By commanding things impossible unto us he hath not made us prevaricators or trespassers (as M. Abbot englisheth it) but humbled us; impossible he calleth them in respect of the unmatchable intended purity, which admitteth not the least mixture of uncleanness: possible notwithstanding and easy he accounteth them to such as have tried the sweet yoke of Christ. Impossible in respect of the end proposed; possible and easy by God's grace in regard of the obligation exacted; aiming 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 prevaricators, but doers & keepers of the law. In respect of that, there is no example of perfect righteousness among men. S. Augustine: In regard of this we cannot deny (quoth he) the perfection of justice to be possible even in this life. And, Grace doth now also perfectly renew man altogether from all sins; in respect of that: all the commandments are esteemed as kept, when whatsoever is not done is pardoned, uz. * 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. ●. what soever is not done according to some little precept or small circumstance binding only under venial sin. In regard of this, the whole law is fulfilled, nothing is to be pardoned in respect of transgressing the commandment, because that which is wanting is not to be accounted a breach thereof. And so I end with this my S. Augustine, who never maketh end of impugning our adversaries. Neither doth God command any impossible thing to man, neither is there any thing impossible to God for to help & assist him, to the performance of that which he commandeth, & by this, man may if he will, be without sin, aided by God. THE XXIX. CONTROVERSY DEFENDETH God, from being Author of sin: against Doctor Fulke, and his Companions. CHAP. I. BECAUSE some modern Protestants deem both themselves and their gospelers maliciously wronged with the false imputation of this detestable Heresy, I will set down the words of a chief 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 Rom. in sect. see I challenge them no further than their own writings gives me just cause of combat, in defence of his Goodness who never would have permitted these or any other evils as S. Augustine teacheth, unless he could from them draw forth some good. M. Fulke commenting upon those words: Led us not into temptation, saith: The text is plain, lead us not, whereby is proved not only a permission, but an action of God in them that are lead into temptation. Likewise all sin is manifestly against the will of God revealed in his word, although nothing come to pass contrary to the determination and secret will of God etc. it is not against his secret will that there is sin. God worketh not as an evil author of sin, but as a just judge etc. Caluin often Caluin l. 1. instit. cap. ●8. §. 1. 2. 3. 4. 5. 6. & l. ●. cap. 4. l. 3. cap. 23. §. 4. &. 7. Fulke in c. 9 ad Rom. sect. 1 ibid. sect. 2. &. sect. 7. In. cap. 28. Act. sect. 2. affirmeth that sin proceedeth from God's direction, purpose, counsel, commandment; that he draweth, moveth, boweth, and necessitateth thereunto. Then Fulke addeth, that God reprobateth whom he will etc. not upon the foresight of any demerits. And, the reprobate have their will free, but from coaction; for to sinne it is thrall and slave: Moreover, God's election and reprobation dependeth no more of man's will, than the form which the potter giveth to the clay, dependeth upon the will of the clay, which it hath not. In another place: The execation of the jews is to be attributed to themselves, that obstinately refused to see, and to God who justly punished them with that blindness, that they could not see. Many heresies are here involved, which I will particularly unfold, manifesting withal our Catholic doctrine. 2. First it is the heresy of Simon Magus, of Martion, of Vinc. Lyr. contra pro. haer. nou. cap. 34. Iren. l. c. 20. Euseb. l. 5. cap. 19 Aug. ber. 46. Florinus, and the manichees, that God is the author of sin. It is true, that God concurreth to the meteriall entity or act of sin, although not any way at all to the formality of sin, to the deformity of the fault. For these merely proceed from the defectuous operation of man's freewill, not from God's general influence; which S. Thomas exemplifieth and declareth by the virtue of the soul in man, or moving power which enableth the Cripple S. Tho. 2. 2. q. 79. ars. 2. in corpore. Sap. 11. v. 25. Sapien. 14. v. 9 Haba. 1. v. 13. jer. 19 c. 5. to stir and move up & down, yet it causeth not him to move lamely or haltingly, but that wholly ariseth from the defect of his limbs: hence it is, that God can never be said to be the willer or worker of sin, much less to purpose or intent it. For the scripture teacheth that, he hateth noting of that which he doth. And yet of sin and the sinner it delivereth, The impious is odious to God and his impiety. Thine eyes are clean from seeing evil, and thou canst not look towards iniquity. They have built the high places of Baalim etc. which I commanded not, nor have spoken of, neither have they ascended into my hart: Thou art not a God that wilt iniquity: Thou hatest all who work iniquity: God is no tempter of evil, he tempteth no man. All this our Sectaries will admit, but how? that he tempteth no jer. 19 v. 9▪ man, willeth not iniquity as an evil author, but as a righteous judge: God worketh not (quoth Fulke) as an evil author of sin, but as a just judge: The same one thing, saith Caluin, but not for the same one cause, not for the same purpose, or end. Psal. 5. v. 5. ibid. v. 7. jac. 1. v. 13. Fulke in c. 11. ad Row. sect. 5. Caluin. l. 1. instit. cap. 18. §. 4. & l. 2. c. 4. §. 21 ad Rom. 3. v. 8. Aug. in Enchirid c. 22. 3. God, I wis, is much beholding unto you, whom after you have coupled with the Devil in determining & causing sin, you excuse his, and condemn the others intention: but how will you excuse S. Paul, who forbiddeth evil to be done that good may come thereby: else a man might lawfully steal to relieve the poor, or forswear himself to save another's soul, which the whole Church of God utterly condemneth, because that which is in itself naught and evil, as sin is, cannot be vested with any good circumstance, to become thereby honest and good; for so S. Augustine teacheth, that a lie cannot therefore be at any time commended, because we lie sometimes for the safety of others. It is then a sin, but venial etc. And to the like purpose Tully saith. It is no excuse of sin, if in thy friend's behalf thou sin: although the obligation of friendship, and purpose of pleasuring a friend be good. Therefore you cannot justify Cicero lib. de Amicit. God's intention supposing he actually cooperateth unto sin. Or let us yield you may, let it be, he worketh not as an evil author of sin, but as a just judge: Let it be, his counsel, his end, his purpose be holy & good, yet thence we have that Fulke in c. 11 ad Rom. sect. 5. Caluin lo. citato. he is author and worker of sin etc. For he must of necessity be author of that which he determineth, purposeth & effectually worketh. Cease then those ourcries, those exclamations of yours, That we belie, we slander your professors in appeaching them of making God the author of sin, for we never attached them in those terms, That Ecclesias. 49. v. 25. he should be the author or worker of sin with a sinful intention, or mischieous purpose. Of this diabolical phrase neither Martion, nor Simon Magus, nor Florinus was ever accused, the enemy knoweth how to cover his poisoned cup with more pleasant spices, he teacheth you to gild your Creators' intention, that you may grant his fact for which you are condemned. A fact so repugnant Plat. dial. 2. de repub. to infinite Goodness, as not only the wiseman averreth, inspired by the holy Ghost, All the works of our Lord are exceeceeding good, but Plato by the glimpse of natural light, God only is to be called the cause of good things, but of evil things it Mercurius Trismeg. in Poem ●. cap. vlt. S. Basil. hom. 2, in exam. & bom. 9 Quod Deus non fit author malorum. Tertul. lib. 2. contra Mar. cap. 14. S. Grego. l. 19 mora. c. 31. Dion. cap. 4. de diui. nom. Aug. cap. 105. Amb. l. exam. cap. 8. becometh us to seek out another cause besides God. And Mercurius Trismegistus: From God the maker, no unclean, no evil thing can proceed. Our Catholic writers ancient & modern more closely pursue and urge the same, S. Basill, Tertullian, S. Ambrose, S. Gregory: Neither is there in God (saith S. Dionyse) nor from God any evil. Iniquity (saith S. Augustine) which most upright or inflexible Verity reproveth, he knoweth how to condemn, not how to do. Malice (saith S. Ambrose) riseth from ourselves, not from God our creator etc. he desireth it should be rooted out of the minds of all men, how can he then engender it? 4. For it were a very preposterous, if not tyrannical course to punish in others that which himself by them performeth. An impotent and deceitful proceeding to intent justice, and accomplish wickedness, as Protetestantes feign their God to do, who aiming at virtue, worketh vice, proposing truth venteth heresies; either because he cannot fashion his work answerable to his purpose which is impotency: or purposeth one thing and worketh another which is deceit: or will have the same formal work which is of it own nature evil, sinful, and eternally punished in others, to be good, holy, laudable, as achieved by him, which is no less than inhumanity and fierceness in any other than a Caluinian God. Because our true and sovereign God, who is essentially good, yea goodness itself, if it were possible for him upon any project never so holy, to purpose or desire evil, yet that intended evil he could not do being essentially opposite & repugnant to his nature. The good tree cannot bring forth evil fruit, nor the tree of life the blossoms of death: No contrary (saith S. Basil) can be engendered by his contrary. For neither Matt. 7. is life wont to breed death, nor darkness afford beginning to light, nor doth sickness cause health. And S. Gregory Nissen: The good Basil. hom. 2. in hexa. Gregor. Ni●●ē. hom. 2. in Eccl. man out of the abundance of his hart uttereth not evil things, but such as are agreeable and convenient to his nature, how much more doth the fountain of goodness dispense from his natural bosom nothing that is evil? It is impossible from the wellspring of purity, any mud of uncleanness; from the splendour of the sun, any mo●e of darkness; from the centre of rectitude, any line of obliquity; from the only rule and square of all actions, any detorted work oraction should be drawn, to how good a purpose or holy an end soever it be directed; yet this proceedeth not from any imbecility or weakness, but from the power itself and omnipotency Ambr. l. c. Ep. ep. 37. of God, in so much as we may avouch with S. Ambrose: This impossible thing is no sign of infirmity, but of virtue, power & Majesty. Likewise S. Augustine: God is omnipotent etc. Aug. li. ●. de symb. ad catechu. c. ● how many things can he not do, yet he is omnipotent: and therefore he is omnipotent, because he cannot accomplish these things. For if he could die, he were not omnipotent, if he could lie, if be deceived, if d● unjustly he were not omnipotent, because if this were in him he were not worthy to be omnipotent. Which reason convinceth also, that he cannot as a righteous judge, or for any good purpose, lie, deceive, do evil, or work any sin: For if his purpose and intent be good, why doth he not contrive and execute it by some good, virtuous & honest means? Is it becaause he will not, cannot, or thinketh not of it? choose which you will: For one of them must needs be the cause. Will he not? It is want of goodness. Can he not? It is want of power and omnipotency. Thinketh he not of it? It argueth ignorance and inconsideration. Plato l. 2. derepub. To which effect it is recorded in Plato, That man may have some profitable inducement to lie, because he cannot otherwise compass his designed plots, but nothing can move God thereunto. For nothing can he approve, which he cannot effectuate by the best means he listeth. Fie then on these pernicious and hellish dotages, that God is the causer of heresies, the contriver of sin. Fie on them that think God yoke-mate with the devil in the accomplishment of sin, to achieve his holy designs. 5. The second heresy, by part interlarded in the former, partly expressed in other passages, is: that even as the divine piety of his own accord predestinateth some to glory: so he reprobateth others from all eternity, purposely intending their damnation. Fulk: God's election and Fulk in c. 9 ad Rom. sect 21. ibid. sect. 5. reprobation is most free of his own will, not upon the foresight of the merits of either of them. Then Pharaoh was a vessel of wrath ordained to destruction, his reprobation was for the glory of God, and antecedently intended and appointed to that end. Caluin: Caluin l. 3. cap. 12. §. 5. ibid. cap. 23 §. 4. 7. 8, 9 Decretum quidem horribile fa●eor. To some, eternal life, and to some, eternal damnation is foreappoynted. He likewise affirmeth that Adam and his posterity fell by by God's decree: which he confesseth to be an horrible decree, yet, ordained by God. God's election I let pass because it tendeth to good, it requireth not the prevision of works, but for reprobation, which is the deputation of man (the only image, and similitude of God upon earth) to eternal punishment, for this to be done without any foresight, absolute or conditional of his demerits; and being done, that man hath not power to escape, or free will to avoid the sins which lead him headlong to destruction, is more than Barbarian, more than Neronian cruelty: because every punishment justly taxed, presupposeth an offence; but both men, and Angels in that priority considered, are free from all offence, free from ill desert: therefore to preordain those harmless, and noble creatures to everlasting torments, which of necessity they must incur, before the prevision of any misdeed, is such wild, savage, and outrageous Caluinisme, as I know not whether it hath ever sound liking in the thoughts of any, but some heretical, and Fulkish Caluinists. Certain it is, that the Predestinats were long since condemned for the like assertions; and one Godescalcus a monk of Rheims, at a Synod of Magunce a city in Germany. See Fr●doard. lib. 3. c. 13. Serraen. l. 1. rerum Mogunt; c. 33. Baron. an. Domini 400. & 818. Conc. Araufic. c. 25. Ezech. 18. v. 32. etc. 33. v. 11. osee 13. v. 9 Sap. 1. v. 13. 2. Pet. 3. v. 9 Aug. lib. 6. Hypogno. Chrysos. hom. 3. in Genes. hom. de interdict. arboris ad Adam quae habetur post hom. in Genes. Eulgent. li. ad Monim. Prosper in lib. respons. ad Ga●lorū capitula sub 〈…〉 in ●●nt. super cap. 7. Yea the Arausican Council anathematizeth both them, & our adversaries in these words▪ We do not only believe any to be predestinate to evil by divine power; but if there be any who will believe so great an evil, with all detestation we pronounce them accursed. 6. The Prophets and Apostles cry out, I will not the death of him that dieth, said our Lord god: I will not the death of the impious, but that he convert from his way and live. Perdition is thine o Israel, only in me is thy help. God made not death, neither doth he rejoice in the perdition of the living. Our Lord is not willing that any perish. By which sentences of holy writ, it is most evident, that the reprobation, and destruction of no creature, is absolutely, and antecedently intended by God, but only consequently, & conditionally, presupposing their obstinacy in sin, and final impenitence: which he from all eternity foreseeing deputeth them accordingly too their deserved punishment. God (saith S. Augustin) punisheth the reprobate, because he foreknew what they would do, but created them not to be punished. S. Chrysostome: For this end he framed every creature and fashioned us: not that we perish, nor to torment us with punishments, but to save us. And elsewhere; It is manifest that God would not have Adam sin, who before his fall did fence, and arm him. Adam could have obeyed, which he would not, because he chose rather to yield to the devil. S. Fulgentius: Because God by foreknowledge saw the sins of men, he dictated the sentence of predestination. S. Prosper. The grace of God did not forsake the reprobate, before they foresooke him; and because he foresaw they would so do, by voluntary defection, therefore he enrolled them not in the catalogue of the predestinate. Otherwise, irrevocably to purpose man's endless pains, before the fore sight of his default, in that necessary, and unavoidable manner, as Protestants teach, is as far beyond the immanity, and barbarousness of other tyrants, as eternal death exceedeth temporal; or the pains of hell surmon● the torments inflicted upon earth. Neither is this immanity any thing lessened, whether that slavery, or thraldom, whereby the reprobate are enchained to mischief, cometh from the corruption of sin, (as Fulke holdeth) Fulk in ca 11. Math. sect. 1. Caluin. lib. 3. institut. cap. 23. § 8. or from the decree of reprobation, which is the will of God necessarily inferring the things decreed, as Caluin also averreth; nor yet is that cruelty lessened, by the slime of original infection, from whence you convey this necessary slavery. First, because that taketh not place in the devils who were reprobate not withstanding in the like sort with men: Secondly, because you teach, reprobation to have been decreed before the prevision of original sin: Thirdly, for that you deprive the reprobate of freewill, in respect of all other actual sins, for which they are (supposing that absurdity) without all right, and equity, eternally tormented. 7. Moreover, this infamous doctrine maketh almighty God not only cruel, and barbarous; but wicked also, and unjust: For S. Augustine speaking of the infected Aug. epist. 106. ad Paulinum. mass, or corrupted lump of humane nature out of which he delivered some, leaving others, saith: If that mass were so between both, that as it meriteth no good, so it deserveth no evil; not without cause should it seem iniquity, that vessels of dishonour should Fulgent. lib. 1. ad Monim. cap. 21. be framed of it. S. Fulgentius comformably saith: If when man was created of God, he was so in his present work good, that in his predestination he should be evil, without doubt he was to be evil by the work of God, by whom he was predestinated to sin: whereupon he inferreth that God should have in himself the origin of iniquity, he should be author of evil, his justice should become just: with other like Atheisms, with which our Reformers are Ibid. c. 22. encumbered, although they give out, that God doth so, to manifest his power, glory, and almightiness; because if the means be ill, the end cannot be good; or if it could, it implieth contradiction, his power should achieve any thing which crosseth his mercy, and impaireth his justice; he cannot decree that to the glory of his name, which derogateth from any other attribute, or perfection of his nature. Then what glory can redound to God by that ignominious act of abandoning his creatures, without their desert? Or what mercy on the other side by decreeing man's fall into sin, that he might after raise him up? What mercy by making him miserable, to the intent he may have mercy on him? For he that is sincerely merciful (according to S. Augustin) had rather there were nothing for him to pity etc. then to wish men wretched, to the intent he might pity them. Aug. l. 3. Conf. cap. 2 8. Again, if God determined to create the reprobate, to proclaim his power, as he doth the elect, the show the riches of his mercy, both originally flowing from his Echlus in Chrysopasso praedest. cent. 3 nu. 52. Psal. 144. v. 9 Eccles. 15. v. 22. will, and purpose, it must needs ensue, as learned Eckius notably disputeth, that there should be many more chosen to bliss, then abandoned to damnation; because god is more prone to mercy, then to justice, to do good then to procure evil: Our Lord is sweet to all, and his mercies or commiserations are over all his works: he desireth not a multitude of faithless, and unprofitable children. Therefore the huge host of the reprobate, surpassing by so many degrees the small number of the elect, proceed not from his merciful will, but from their own way ward, and reckless disposition in which he forseeth they will finally persist, and departed this life. 9 Besides these detestable errors which attend on the v frenzy of our Sectaries, there is yet another reason à priori, why God can not reject & cast away any, Rom. 9 in such sort as they affirm: because reprobation is as act of hatred, as the Apostle doth insinuate; but God of himself cannot hate his own works, unless they be defiled Aug. lib. 1 add Simply. 9 9 2. with sin. God (as S. Augustine Writeth) hated not Esau a man, but Esau a sinner, that is, he hated him not in that priority, in which he ordained to creeate him a reasonable man, but in that after-sight, in which he foresaw the contamination of his sin. Thou (saith the Wiseman unto Sap. 10. 25 God) lovest all things that are, and hatest nothing of those which thou hast made; for thou didst not ordayn, or make any thing, hating it. Yea, he himself doth not only love whatsoever he hath made, but engendereth in all creatures the like love to their of spring: he teacheth the Tiger to fight, the Lion to prey, all beasts and birds to venture their lives in defence of their young ones. What savage mind then, can think him so savage, as to hate, and destroy the works of his own hands, without any cause, or default of theirs? Beza in tract. theolog. is marvelously perplexed with this argument: and after much a do rather blasphemeth than answereth it. What? doth the author of nature so much degenerate from the course of nature, as not to bear to his own, the affection he begetteth in all creatures to their offspring? Do you think that he doth communicate the perfection of love which he hath not? or by communicating it to others looseth it himself? both ways you detract from God's infinite goodness. Do you think he naturally loveth that, which he eternally hateth? or cherisheth as his own, what he abandoneth as none of his? Both ways you approve a contradiction in God. 13. Lastly, if God hate the reprobate, and determine their ruin before they be seen to be evil, whence should that art of hatred arise? Not from the person hated, for he (we suppose) deserveth it not: nor yet from God; he is uncapable of any such act; he is the Ocean of charity, & wellspring of love: Deus Charitas est, God is charity, he is ●. joan. 4. 8. love itself. Therefore as no cloud of error can arise from the prime origen of truth; no sparcke of folly from the Oracle of wisdom; so no stream of hatred can flow from the fountain of love. Hate then his creatures God cannot, by any act of hatred which should be in himself; but only by reason of the hateful object he discovereth in them, he doth so punish, and abandon them, as men are wont to do the things which they hate. Thus that infinite goodness, that sea of love, hateth, and reprobateth such as he forseeth by the determination of their will Fulgen. l. 1. ad Monim. justly to deserve it; otherwise he cannot possibly exercise any hatred, or decree of damnation against them: according to this of S. Fulgentius. It is well known, that the wrath Aug. l. 3. in julian. c. 18. of God cannot be avouched, but where man's iniquity is believed to have gone before. And the like of S Augustine: God is good, God is just, he may deliver some without good deserts, because he is good; he can damn no man without evil deserts, because he is just. The reason is, because to deliver his elect, is an act of mercy, which presupposeth, & hath for her proper object Misery, wherein all mankind was enwrapped by original sin: but to condemn, or depute to punishment, is an act of justice, which must needs argue a fault in him Fulk in c. 13 Matth. sect. 2. that is punished, because as S. Augustine saith, God is not A revenger, before man be a sinner. Therefore we conclude that he may predestinate us independently of our merits, but he cannot reprobate any without the prevision of their demerits. 11. The third heresy is, that God purposely intendeth, Fulk in ca 6. Math. sect. 5. in c. 1. ad Rom. sect. 10. in cap. 11. ad Rom. sect. 5. not only the eternal damnation of the wretched, but their very obduration, blindness, final irrepentance, and other enormous crimes, by which they are plunged into that hopeless calamity. God hardeneth (quoth Fulke) the wicked not as an evil author, but as a righteous judge, not by bare permission or suffering, but by withdrawing, and withholding his grace, and delivering them into their ownelust, or into the deceit of Satan. In which delivery, he granteth an action of God, as his words both here and elsewhere import; not only to the meteriall entity (whereunto we also confess Gods general concourse) but to that formal obduration, or precise formality of contempt and hardness, to which we only allow his sufferance or bare permission, or else why doth he always exclude this permission of ours? or seek to excuse God, that he concurreth as a righteous judge, unless he meant that God actually concurreth as a righteous judge, to the same specifical degree of wilful resistance, or malicious purpose of abiding in sin, to which man cooperateth as an evil actor, else to what end deviseth he that distinction, that sin is against Gods revealed will, not against his secret will, unless he speak of formal sin? for the material entity is not against his revealed will, but only the formal obduration, or culpable blindness; therefore he supposeth that God sendeth the spirit of error, and giveth the wicked over to a reprobate sense, by special concourse, to the very malice itself of their sinful obstinacy. 12. It is also a principle of M. Fulkes, that God appointeth, before hand not only the end, but also the means by which men come to that end: but the means of damnation Fulk in cap. 27. Act. sect. 3. are final impenitency, and other foregoing sins; therefore they in his devilish opinion are preordained by God. To which effect writeth of certain jews, who refused to embrace the faith of Christ, forthat, they neither would, nor could be willing (to believe) because they were reprobate: Fulk in cap. joan. sect. 〈◊〉. making reprobation, and consequently Almighty God, the cause of their infidelity, wilful perversity, & abode in sin. For whosoever captiveth others without their default, in such a bewitching thraldom, as they necessarily sin, and cannot avoid the bondage of sin; must needs be the author, and cause of their sins: but thus doth God with the reprobate; he according to Fulke, before any desert foreseen of theirs, before he seethe the propension, inclination, or any concurrence at all of their will, ordaineth them to destruction by his immutable counsel which cannot be repealed: then supposing that unchangeable will, and ordinance irreversible, they have not left them any power to repent, or grace to believe, but they are avoidable chained to the fetters of Prosper in respons. ad obiec. 11. vice, avoidable carried from vice to vice; therefore God (O most execrable Conclusion which necessarily followeth out of these our Sectaries premises) God, I say (though I fear to say it) is the cause, and only cause of Note that it is all cne Whether God enforce, or necessitate men to sin in respect of making him author of sin. all their incests, murders, & other abominable vices. 13. Against which I only oppose that excellent answer of S. Prosper. If to the devil it should be objected that he were the author, he the provoker to such villains; he might I ween acquit himself in some sort of that calumny, and evince their own will to be worker of those mischiefs. For though he were delighted with the fury of the delinquents, yet would he prove, that he * enforced them not to sin. With what folly then, or with what madness is that referred to the appointment of God; which cannot be wholly ascribed to the devil? Who in the detestable acts of offenders, is to be thought the egger on of allurenients, not the causer of their wills? Therefore God predestinated none of those businesses to be done; nor the soul that will live wickedly and beastly, did he prepare or provide so to live. Thus S. Prosper you see how dissonant from M. Fulke: yet Fulke was not the first broker of these atheisms; for look what he writeth in this kind, he copied Caluin. l. 3. instit c. 23. sect. 4. & 8. out of the original of Caluins' Institutions, where Caluin saith, It is not meet &c. to assign the preparing to destruction, to any other thing, then to the secret counsel of God. The whole band of the wicked cannot comeyne, nor endeavour, nor do any mischief, but so far as God permitteth, but so far as he commandeth. Then discoursing of God's concurrence unto Calu. l. 8. instit. c. 17. §. 11. sin he hath these words. I speak not here of God's universal moving, whereby as all creatures are sustained, so from thence they take their effectual power of doing any thing. I speak only of that especial doing which appeareth in every special act. In another place: If the blindness, and maids of Achab, be the judgement of God, than the devise of bare sufferance is in vain. A little after Calu. l. 2. Instit. c. 4. &. 2. Calu. l. 1. Inst c. 18. §. 1. avouching, That God blindeth the eyes of men, striketh them with giddiness, maketh them drunk with the spirit of drowsiness, casteth them into madness, & hardeneth their hearts; he immediately addeth: These things also many do refer to sufferance, as if forsaking the reprobate, he suffered them to be blinded by Satan, but that solution is too fond. Lastly he concludeth: Now I have showed plainly enough that God is the author of all those things, Calu. in the same place. §. 2▪ Calu. l. 1. Inst. c. 18. §. 3. which these judges would have to happen only by his idle sufferance. You read his words, you discover no doubt the rancour of his hart, who disgorgeth such hatred against his creators goodness: which he laboureth, to excuse in the same fashion as Fulke is wont: that God doth all this as a righteous judge, justly punishing the wicked with their ungracious blindness. 14. But the justice of his person, the purity of his intention, as I have already proved can no way acquit him, if his fact be wholly the same with the evil actors. Greg. Nyssen. l. 7. philos. c. 1. For it is not lawful (saith S. Gregoric Nissen) to ascribe unto God, actions dishonest, and unjust: because the iniquity, and faultiness of sin must needs attend those sinful actions which the impeccable Piety according to our adversaries purposeth, commandeth, and freely executeth, not by any general, but by a particular, and special influence; not by bare permission, but by actual concurrence to the very naughty deeds and works of miscreants. Therefore Castalio another principal protestant (singularly praised by Humfred. de rat. interpret. l. 1. pag. 26. Castal. in l. aduer. Calu. de praedest. Doctor Humphrey) so much detesteth those diabolical frenzies of Fulke, and Caluin, as he affirmeth them to frame the Idol of a false God, directly opposite to our true, and sovereign God. Peruse his words: The false God (to wit Caluins' Idol) is slow to merc), prone to anger, who hath created the greatest part of men to destruction, and hath predestinated them, not only to damnation, but also to the cause of damnation; therefore he hath decreed from all eternity, and he will have it so, and bringeth to pass that they necessarily sin. So that neither thefts, nor murders, nor adulteries are committed but by his constraint and impulsion. For he suggesteth unto men evil, and dishonest affections, not only by permission, sed efficaciter, but effectually (that is, by forcing such affections upon them) and doth harden them in such sort, that when they do evil, they do rather the work of God, than their own; he maketh God a liar. So that now not the devil, but the God of Caluin is the father of lies; howbeyt that God which the holy Scriptures describe, is altogether contrary to this God of Caluin etc. And a little after. For the true God came to destroy the work of that Caluinian God: & these two Gods as they are by nature repugnant one to the other, so they beget, and bring forth children of contrary dispositions; that is to say, the vide literas Senat. Bern ad minist. etc. 1555. God of Caluin, children without mercy, proud etc. Hitherto Castalio a famous sacramentary. For this cause the Protestant Magistrates of Berna strictly prohibited the preaching of that Caluinian and damnable doctrine throughout their Territories, and forbade their people by penal statutes to read any such of his books as contained that matter. 15. Besides Caluin doth not only attribute unto God the lewd actions of the wicked, but the very deformity of their faults, the malice of their hearts, & pernicious project of their intentions. For to these, we only assign the Permission of God, yet he acknowledgeth him author of all those things which we say, fall out merely by his sufferance. Therefore in them he hath his hand as deeply as the very actors themselves. Yea he accounteth the bare sufferance of God in these cases, vain and idle: But who, unless he were more mischievous than Satan, would ever hold it a vanity Aug. l. 12. de civet. dei c. 7. Aug. ep. 105. & tract. 53 in joan. Idem. l. de pred. & great. & l. de gra. & llb. arb. c. 23 and idleness not to concur to sin? For sin hath no efficient, but a deficient cause, as S. Augustine well noteth, neither is it any action, but a defection. Then the same renowned Doctor expressly teacheth, that God doth not harden by imparting malice, but by not affoarding mercy. And so God blindeth, so he hardeneth, by forsaking, not by aiding. God (quoth he) is said to indurate him whom he will not mollify; to deceive whom he suffereth to be seduced; to blind whom he will not illuminate; to repel whom he will not call. When you hear, I the Lord deceived that Prophet, and, whom he will he hardeneth; consider his deserts whom he suffered so to be hardened, and seduced. Aug. ep. 89. q. 2. Chrysost. in cap. 1. add Roman. Damascen. l. 4. c. 20. de fid. ortho. dox. And interpreting that place. Led us not into temptation: Suffer us not (sayeth he) by forsaking, to be lead into temptation. S. Chrysostome: he delivered into a reprobate sense, is nothing else but he permitted. S. john Damascene: It is the manner of holy scripture to call the permission of God his act. Behold the solution which Caluin styleth so idle and fond a devise. Not only the fathers, the scriptures themselves do free almighty God, and attribute unto man his obstinacy, and blindness, as, Let no man say, when he is tempted, that he is tempted of God, for God is not a tempter of evils, and he tempteth no man. Gentiles have given jac. l. 1. 13. Epes. 4. v. 19 Ro. 2. v. 4. up themselves to wantonness. The benignity of God bringeth thee to penance, but according to thy hardness, and impenitent hart, thou heapest to thyself wrath. God exhorteth us not to obdurate our hearts: This day if ye shall hear the voice of our Lord, harden not your hearts. Why do you harden your hearts, as Egypt and Psal. 49. ●. 1. Reg. 6 6. Pharaoh hardened their hart? But of this more hereafter in the answer to our adversary's chief objections. 16. The fourth heresy lapped in the wrinkles of the Caluin. l. 2. institut. c. 3 sect. 10. two last before mentioned is, that God hath not a will to save all, neither doth he give to every man sufficient grace for his salvation. An heresy plainly repugnant to these places of Scripture, God will all men to be saved, and come to the knowledge of truth. Our Lord is not willing that any perish, but that all return to penance, to which end he useth these general 1. ad Timoth. 2. 4. 2. Pet. 3. 9 Ezechiel. 33. Proverb. 1. 22. & 23. Matt. 11. 2. 8. Cassian. collat. 13. c. 7. Chrysost. hom. 1. all Ephesios'. Aug. l. 1. de Gen. cont. Manich. c. 3. & in psal. 45. Cyprian. l. 3. ep. 8. ad Fidum. Prosper l. 2. de vocat. gent. c. 16. exhortations to all sinners. Convert, convert ye from your most evil ways, and why will ye dye O house of Israel? O children how long do you love infamy etc. turn ye at my correption. Come ye to me all that labour etc. that is, all that are burdened with any kind of sin (as Cassianus excellently interpreteth it) which apparently showeth that God hath a true antecedent primacy, and conditional will, whereby he desireth the salvation of all, both men, and Angels: giveth them also grace, to which if they cooperate, as they should, he is ready to procure their future happiness, and have an effectual will to save them. God (saith S. Chrysostome) doth much desire, and covet the salvation of us, of those men also, whom for sin he damneth. S. Augustine: All men if they will, may believe, may turn from the love of visible and temporal things, and keep the commandments; because that light (to wit the grace of God) illuminateth every man that cometh into this world. Likewise, he provideth aqually for all. God (saith S. Cyprian) as he accepteth no person, so no age, for as much as to the attaining of heavenly grace, he yieldeth himself, with even-ballanced equality, a like to all. And S. Prosper: Gods help by innumerable means either hidden, or manifest, is afforded unto all: and that many refuse it, it is attributed to their own fault. 17. The fifth heresy not distinctly uttered, but perniciously involved in the precedent, is that which derogateth from the universality of Christ's death and passion. For as God, in Protestants opinion, will not have all men saved: so Christ according 〈◊〉 them, died not for all, but only for his elect. We, by the warrant of holy scripture, constantly teach, that how be it every one doth not truly, and effectually participate the benefit of Christ's death; yet that he offered a sufficient ransom for the full redemption of mankind, by which he pacified the wrath of his eternal Father, and obtained whatsoever helps were necessary in his behalf for the remission of their sins, and perfect reconciliation unto him. Therefore the Apostle calleth him the Saviour of all men, especially of the faithful. Of all men, disbursing a price sufficient to defray the whole debt of sin, especially of the faithful, because they 1. Tim. 4. 10. are effectually also ransomed, and saved thereby. Likewise There is one God, one also mediator of God and men, Man Christ jesus who gave himself a redemption for al. Moreover: Christ died 1. Tim. 2. 5. for all. And lastly, he is the propitiation for our sins, and not for ours only, but also for the whole worlds. S. Irenaeus: Our Lord hath restored us into friendship by his incarnation, being made the 2. Cor. 5. 15. 1. joan 2. 2. Iron. lib. 5. c. 17. Ambros. ser. 8. in Psal. 118. mediator of God, and men, propitiating truly his Father for all. Which S. Ambrose most perspicuously averreth. The earth is full of the mercy of our Lord, because to all men is given remission of sins. Upon all, the Sun is commanded to rise, and this Sun indeed ariseth daily upon all: but that mystical Sun of justice arose unto all, came for all, suffered for all, and rose again for all: and if any man believe not in Christ, be defraudeth himself of the general benefit: as if a man shutting the window exclude the beams of the Sun: the Sun did not therefore not rise unto all, because he defrauded himself of the heat thereof; but as much as pertaineth to the Sun, he keepeth his prerogative, it is the imprudent man's fault Aug. tract 92. in Io●●. to debarr himself the comfort of the common light. S. Augustine: Christ shed his blood for the remission of all men's sins, and so died for the salvation of all. S. Prosper: We have laboured to prove that Prosper. l. 2. de vocat. gent. c. vlt. the grace of God is at hand, or ready for all, with equal providence truly, and general goodness; but by diverse means, and unequal measure, because either hiddenly or manifestly, he is (as the Apostle saith) the Saviour of all men, and chiefly of the faithful etc. For affirming that he is the Saviour of all men; he hath approved the goodness of God to be general over all sorts of men, but adding ●. ad Tim. especially of the faithful, he showeth that there is some part of mankind, which by merit of faith inspired by God is, by special benefits promoted to high, and eternal salvation. THE SECOND CHAPTER, IN WHICH Some other Heresies are comprehended, and our Sectaries chief objections fully answered. THE sixth Heresy clearly avouched by Fulk in ca 9 ad Rom. sect. 2. in cap. joan. sect. 3. in 9 ad Rom. sect. 7. in cap. 27. Act. sect. 3. in cap. 12 joan sect. 3. Aug. lib. 1. de lib. ar●. c. 1. Idem lib. 6. contra Fortunat. Manich. disput. 1. Idem lib. ver. relig. c. 14. M. Fulke, is, the denial of free will in the Reprobate, saying: The reprobate have their will free, but from coaction; to sinne it is thrall, and slave: bound to sin, and not free: Pharaoh had his will free from constraint, but yet slave to sin. Whence it followeth, that the protestāns God is not only tyrannical in punishing without default, and unjust in causing the impenitency of the faithful (as hath been showed before), but so wicked also, as he only perpetrateth sin, not the sinners themselves. Not they; because, we sinne not, as S. Augustine teacheth, but by freewill. Likewise. He that is forced by necessity to do any thing, doth not sin. And then: Man consented by his will to the persuasion of the perverse Angel: For if he had done it by necessity, he had not been guilty of sin: but the reprobate are bowed by necessity to the thraldom of sin, therefore they commit no sin at all. Secondly no man is faulty by doing that, which is not in his power to shun, or decline. For, who (saith the same S. Augustine) offendeth Aug. lib. 3. de lib. arb. cap. 18. in that, which can by no means be avoided? but the reprobate, according to you, cannot avoid the slavery of sin, nor any way decline, altar, or resist the decree of God's reprobation, so absolutely enacted by him, as it dependeth no more of man's will, than the form which the potter giveth to the clay dependeth upon the will of the clay, which it hath not: Therefore they are unblamably carried by the necessity of sin, and consequently do not sin; but your sinful God is the sole worker of sin, who only concurreth freely to sin; (as the potter is the sole cause that the vessel is framed crooked or strait.) For when two causes cooperate to the same effect, one necessary, another free; (a mad man, for example, with a man in his right wits) sin is never attributed to the cause which necessarily, but only to that which freely worketh; not to the mad, and crazed, but to the sound, and perfect man. 2. So in this present, because the reprobate necessarily offend, and God only moveth, persuadeth, freely and actively contriveth both the evil intention, and self deformity of sin, to him alone, and to no other is the guilt to be imputed: especially he being (as you maintain) the principal agent, and they his instruments in achieving wickedness: which if you rightly believed in the true God of heaven, were so great an impiety as hell itself cannot breathe forth a greater. Neither need I allege places of scripture they are so infinite, or other testimonies, the light of reason is manifest, and clear, that our sovereign God cannot sinne. And that the reprobate in general have their wills free from the thraldom of sin, the very laws, and commandments of God and man, the rewards, and punishments of all common wealths; the threats and persuasions so often proposed unto them in holy Scripture, do abundantly witness; as I have else where largely demonstrated. Therefore I here pass them over with this saying of S. Augustine, who discoursing of those reprobate who refused to come to the heavenly supper Aug. li. 83. qq. q. 63. prepared for them, saith: Those that would not come, ought not to attribute it to any other but only to themselves: Exod. 8. 2. because, ut venirent v●cati, erat in libera voluntate: being called, it was in their freewill to come. The scripture likewise Exod 9 1. & 2. speaking of Pharaoh in particular, declareth his absolute freedom, saying: dismiss my people etc. but if thou wilt not. Exod. 10. 3. & 4. And in the next chapter: dismiss my people to sacrifice unto me, and if thou refuse, and holdest them. And again: till when wilt thou not be subject unto me? Dismiss my people, but if thou resist, & wilt not &c. Wherefore unless a man will be as obstinate as Pharaoh was, he must needs grant, that his will was free, Aug. lib. de praed. & gr. cap. 15. and not necessarily detained in the captivity of sin, else as Origen urgeth, why doth god blame him saying; but thou, because thou wilt not dismiss my people, behold I will strike all the first borne in Egypt? And S. Augustin expressly teacheth, that he was not thrall to sin, but that he did freely of his own accord rebel against the hand of God, comparing him thus with Nabuchodonozor: Touching their nature, they were both men, touching their dignity, both Kings, touching their cause, both detained the captived people of God, touching their punishment, both with chastisements were benignly admonished: what therefore made their ends so different, but that one feeling the hand of God, groaned, and lamented with the remembrance of his own iniquity; the other warred with his freewill, against the merciful truth of God. 3. The seaventh heresy averreth that the liberty of freewill Fulk. in ca 8. ad Rom. sect. 8. is not only captive in the reprobate, but abolished also in Gods elect: for these be Fulkes own words. The eternal predestination of God excludeth the merits of man, and the power of his will, thereby to attain to eternal life. But S. Thomas S. Thom. 1. p. q. 23. ●rt. 2. our Angelical Doctor teacheth that predestination putteth nothing in the predestinate, nor any way altereth the faculty of his will: for it is nothing else according to him, and all other Divines, but the eternal purpose, and decree, whereby God ordaineth, and directeth some by supernatural means to the attaining of everlasting bliss: which he sweetly bringeth to pass, not by any physical motion, or necessary determination, but by certain moral inspirations, callings, and persuasions &c. setting before them such forcible reasons, and motives so effectual, in time, and palace so fit, with such apparent show of honest, profitable, and delightsome good, as he mildly draweth them without any let, or hindrance to the liberty of their will, leaving it to work with the same connatural choice, and indifferency, as if there were no such decree, or purpose at all: otherwise how are the elect counseled, exhorted, encouraged, and commanded in holy writ to purchase their heavenly bliss? How is the kingdom of heaven proposed as a crown, as a goal, as a reward to be won, bought and gained by their labours, if they have no power to gain it? How are they honoured, and praised who valiantly strive in this behalf, they blamed & rebuked who are idle, & lazy, unless they have free power to work, & attain their salvation? But of man's freedom even in things supernatural, I have said enough in the 24. & 25. Controversyes. Now I follow on my way. 4. From those latter heads of heresy, other heretincall Fulk in ca 8. ad Rom. sect. 9 Caluin l ●. institut. §. 7. 28. 29. 43. & l. 4 in. s●it. cap. ●7 §. 2. Fox Act▪ and Mon●. Tom. 2. where h● re●itethand approveth these words of Tindaii● positions take their beginning, to wit, that the elect, do what they will, cannot possibly be damned, nor the reprobate be saved: that they can never utterly lose the favour of God; nor these truly enjoy it. For thus saith Fulke; Every christian man which is endued with faith, and hope, may and aught to be infallibly assured that he is justified, and shall be saved. Caluin: Let all the faithful be bold safely to assure themselves, that they can no more fail of the kingdom of heaven, into which Christ is already entered, than Christ himself. Fox also: We have as much right to heaven as Christ hath, we cannot be damned, unless Christ be damned; nor can Christ be saved, unless we he saved. But as touching the reprobate, they according to Fulke are antecedently ordained to destruction, by God's immutable counsel, they are necessarily tied to the slavery of sin; they cannot repent, or believe, therefore they have no power at all to gain their salvation, or 2. Timoth. 2. 20. purchase the favour of God. A most pernitions, and damnable assertion clean cross to the saying of the Apostle; In a great house there are not only vessels of gold, and silver, but of wood, and earth; and some truly unto honour, and some unto contumely: if any therefore shall cleanse himself from these, he shallbe a vessel for honour sanctified, and profitable for our Lord, prepared for every good work. Therefore the reprobate which are vessels of wrath, and contumely, may purge themselves, & become vessels of honour, vessels of election. Then, Cain Gen. 4. 6. was a reprobate, yet he might have returned if he would into the state of grace, and favour of the highest, as appeareth by the expostulation God used unto him. Why art thou angry, and why is thy countenance fallen? By the condition he proposeth: If thou do well. By the promise he maketh, shalt thou not receive again? By the commination, or threat he addeth: but if thou dost ill, shall not thy sin forthwith be present? Esau was a reprobate, and yet S. Augustin Aug. l. ●. ad Simplic. q. 2. saith of him: Esau was not willing, and runned not, but if he had been willing, and had runned, he had arrived at the goal by the help of God; who also by calling would have given him to will, and to run, if contemning his vocation, he had not become reprobate. judas was 〈…〉 reprobate. Origen notwithstanding Orig. l. 8. in ep. ad Rom. Chrysost. hom. 16. in cap. 9 ad Rom. Chrysost. hom 4 de la●d. Paul. ad fin. Concil. Ar●usican. ●ap. 25. writeth of him that it was in his power if he would to have equalled in sanctity S. Peter and S. john. Pharaoh was a reprobate, of whom S. Chrysostome averreth, that God did what lay in him to save him, who if he were not saved the whole fault was his own. He also teacheth, that every one, if he endeavour, may arrive to the holiness, and perfection of S. Paul. To which effect, it is defined by the Arausican Council, that all the baptised, Christ, aiding, and cooperating with them, are able, if they will labour faithfully, and aught to fulfil the things that appeartaine to salvation. 5. In like manner's, that the Predestinate may forfeit their salvation, lose their grace, and be damned, we need not seek any other proof; then the testimonies of holy Writ. For S. Paul an elect, witnesseth of his own person. I chastise my body, and bring it into servitude, lest perhaps, when I have preached to others myself become a reprobate. 1. Cor. 9 27. Sap. 4. 11. Eccles. c. 31. 10. Apocalyps. 3. 11. 2. Pet. 1. 10. Whitak. cont. 2. q. 6. cap. 3. Fulk in c. 6. add Roman. sect. 2. & 5. Of another it is testified, he was taken away least malice might change his understanding, and fiction beguile his soul: therefore he might have been altered, and deceived, if he had not been prevented by God. Of a third it is said: He could have transgressed, and transgressed not, have done evil, and did not. 〈◊〉. john in the Apocalyps exhorteth the predestinate to perscuere constant, lest they be frustrated of their hope, Behold I come quickly, hold that thou hast, that no man receive thy crown. And S. Peter: Wherefore my brethren rather endeavour, that by ' good works you may make sure your vocation, and election. But these things have been sufficiently proved heretofore in the 24. and 25. controversies. 6. The eight heresy falsely supposeth that Predestination, according to the whole chain, and link of every effect which followeth thereon, is altogether of God: in so much as neither our justification, salvation, nor any execution of his will in this kind dependeth of the sacraments of the Church, or of our good Works as their instrumental, or meritorious causes, but of God's election (as Whitaker averreth) of his promises, and Christ's merits. And Fulke: Neither Baptism, nor any works of Christian religion cause justification; but Baptism is a seal, good works fruits thereof. Again: the Elect work willingly to their salvation; etc. but they do not thereby deserve their salvation; for salvation dependeth upon their election. Howbeit, the holy ghost in his sacred Word directly teacheth, that by Baptism, and other Sacraments, we are truly a Marc. vlt. v. 16. saved, b Tit. 3. 5. regenerate, c joa. 3. 5. new borne, d Tit. 3. 7. justified, e 1. Corin. 10. 17. incorporated to Christ, f joan. 6. 56. made one with him, & he with us. That by g Act. 8. 18. thenwe receive the holy Ghost, h Act. 2. 38. obtain remission of our sins, i 2. ad Tim. 1. 6. inherent grace, k joan. 3. 5. entrance to the kingdom of heaven, & l Tit. 3. 7. Aug. in ps. 7●. are made heirs of everlasting life: Therefore they are true causes of our justice, and instruments of our salvation. To which Saint Augustine subscribeth, setting down the difference betwixt the sacraments of the old law, and of the new in these words. Some sacraments there are that give salvation, others that promise a Saviour. The Sacraments of the new Testament give salvation; the sacraments of the old Testament Gregor. l. 6. c. 3. in prim. Regum. promised a Saviour. And S. Gregory: Outwardly we receive the sacraments, that we may be inwardly replenished with the grace of the holy ghost. 7. Likewise the execution of God's predestination is often furthered, and effected by the prayers of Saints, or other holy men upon earth, as S. Augustine testifieth. If Stephen had not prayed, the Church had not enjoyed Paul. Besides: Perchance there are some here predestinate, to be granted by our prayers. Moreover he exhorteth us to correct all sorts of Aug. ser. 1. de sanct. Aug. de bon. perf. 2. Timoth. 2. 10. 1. Timoth. 4. v. vlt. 2. Pet. 1. 10. 1. Corinth. 9 There should be no iudgenunt at all (saith S. Augustin) if men sinned by the will of God. Aug. tom. 7. add artic. sibi falso impositos. artic. 10. sinners, because correction is a mean that the predestinate may obtain their designed glory. The same is also taught by S. Gregory, Prosper, and others, and is grounded on these words of Scripture. I sustain all things for the elect, that they also may obtain the salvation, which is in Christ jesus with heavenly glory. For this doing thou shalt save thyself, & others. By good works make sure your vocation, and election. So run, that you may comprehend. Therefore by running we do comprehend, by running we win the goal of eternal felicity. Or if we do not, if salvation dependeth of god's election, and not of our good endeavous, damnation dependeth in like sort of his reprobation, and not of our misdeeds; the doom pronounced by God against the accursed in the latter day, is not for their sins, as the causes of their perdition, but the true cause thereof is the will of God, his eternalll will which in Protestants conceit undeservedly rejecteth and abandoneth them. Let the Scriptures then be false, the general judgement perverse, the books of conscience brought forth in vain, their evidences rejected, the sentence of our judge reversed, and called back by you, as not delivering the right cause of man's eternal torments; in brief, let heaven, and earth fail, and your frenzies only take place. 8. The ninth heresy which springeth from that bastard Fulk in ca 3. ad Rom. sect. 4. root of making God the author of man's destruction, setteth abroach the contrary wills which M. Fulke assigneth to God, to wit his revealed, and secret will. For either he supposeth they are two distinct wills allowing that sacrilegious disunion and divorcement of affection in our true sovereign God, which Tully disalloweth as the root Tull. l. 2. de nat. Deorum. of dissension even in his false and heathenish Gods; and as he distinguisheth his will, so he must divide the unity of his nature, he must needs confess one God abhorring sins, the other approving them with the viperous Manichees. Or doth he mean there is but one will, which as revealed detesteth sin, as secret and hidden liketh well of it, then let him tell me how he liketh or decreeth those things with his secret purpose, which he hath openly forbidden by his law? Caluin l. ● inst. c. 8. § ●. A demand which so straggered Caluin, as he replieth; We conceive not how God, in diverse manner, willeth, and willeth not oneself thing. I believe indeed he could not conceive it, nor can any wit conceive that which is unconceavable: viz. that the same immutable and simple will should strive with itself, or feign to forbid which it consaileth and decreeth. For concerning the will of God revealed in his word, which is as you define, manifestly against sin, either there is a true will in him correspondent thereunto, and so he inwardly hateth which he outwardly prohibiteth, or else he feigneth, dissembleth, or at least equivocateth with us in his revealed will. Equivocation I think you allow not in God, who so passionately censure it in his oppressed servants: dissimulation ought much less to be ascribed unto him, whose truth is always constant and fidelity inviolable. But howsoever, you make sin discordant from the revealed will, as long as you affirm it agreeable to the determination and secret will of God, which is his inward immutable and substantial will, you cause sin itself to be no sin which implieth contradiction, and that Protestants may lawfully without offence, perpetrate thefts, murders, adulteries, and all kind of sins. For the will of God is the inerrable square and supreme rule of all actions: Therefore whosoever leveleth his thoughts, and deeds according to his will, cannot stray or decline into fault or error: But every protestant by committing sin conformeth himself to the determination and secret will of God: no Protestant then S. Thomas. 1. 2. q. 19 art. 9 & 10. Durand. l. 1. distinct. 48. q. 2. swerveth from his duty, or offendeth his Majesty by incurring thefts, murders, adulteries, or any other sins. If they answer, that sin is against his revealed will, and therefore they offend, although it be not against his secret will: That answer fitteth not their purpose. For God's true, secret, and substantial will, intimated unto them, is the right pattern, by which all actions must be drawn. Wherefore if sin be fashioned, and squared to that, it must needs be straight, regular, or according to rule; and consequently no sin, no offence to God. For this cause Abraham sinned not in offering to sacrifice his son; nor Gen. 22. Exod. 11. Osee. 1. the people of Israel spoiling the Egyptians; nor Osee the Prophet, taking a wife of fornications, and begetting children of fornications; nay they all pleased God herein, because they directed their actions according to the level of his secret and hidden will, made known unto them in those particular cases, although they did against his general revealed will in forbidding murder, thefts, and fornication. Wherefore if Protestants by sinning follow the direction of God's determination, if they do nothing against his secret will, they cannot be guilty of fault, albeit they transgress his revealed will, which is only an outward token or sign of his will. 9 Nevertheless I prove, that sin accordeth also with his will revealed unto Protestants: For they pretend to know, that the secret will of God determineth, and purposeth sin, that it is not against sin. But how Fulke in the place above cited. do they know this will to be such? It is secret, they cannot pierce unto it by themselves. God must disclose it, he must reveal unto it by them. That revelation, whatsoever it be, by which he manifesteth this mystery, is his revealed will, which being the faithful messenger, proposer, and interpreter of his secret, sin is not against it: Therefore in them, it is neither against his secret, nor revealed will. Nor by that Atheistical Sophism any sin, but a regular and laudable action. Contrariwise, when God dissuadeth, prohibiteth, and condemneth sin, either he doth it in earnest, or in jest. If in earnest, he secretly disliketh that which he forbiddeth, and so sin is also repugnant to his secret will, repugnant to his determination, and hidden counsels: if in jest, his dissuasions are but mockeries, his threats bugs to terrify babes, his judgements not to be feared. Then trudge on in your sinful courses, embrace the liberty of your Epicurean gospel, wallow freely in the mud of Vice, join hand with Atheists, there is no God to punish your iniquities. 10. The adversary by this time surfetteth with the glott of his blasphemous heresies: let us now view the dainty morsels which gorged him so full; They were Rom. 9 18. Rom. 1. 26. Exod. 7. 8. & 9 joa. 12. 40. Proverb. 16. 4. Rom 9 17. Ephes. 3. 11. these heavenly viands of holy Scriptures venomed with the corruption of some Martion, or Manichean sauce. viz. That God hath mercy on whom he will, and whom he will he doth indurate. God hath delivered them into passions of ignominy; our Lord hath hardened the hart of Pharaoh; he hath blinded their eyes, and indurated their hart, that they may not see. He made all things for himself, even the wicked man unto the evil day. To this purpose have I raised thee, that in thee I may show my power. He worketh all things, according to the counsel of his will. I answer; Those former things God is said to do, first by sufferance, and permission, because foreseeing the event of their malice, Vasques in 1 part. to. 1 dis●ut. 55 cap. 10. Exod. 8. 15. he hindereth it not, but leaveth them to their own unnatural desires. Secondly by subtraction of Grace, which sometime he justly taketh from them upon their desert. Thirdly by working miracles, preaching the truth, or achieving some other good by which they take occasion to grudge, murmur, rage, and perversely withstand his holy will: whereupon it is written of Pharaoh, that Ibid p. 32. ca 9 v. 7. & 35. he indurated his own hart himself. And in the same chapter vers. 32. where the latin readeth, Pharao's hart was hardened, the Hebrew saith, Pharaoh hardened his hart this time also, so in the 9 chapter vers. 7 the Hebrew readeth pharao's hart hardened itself. Again vers. 35. he hardened his own hart; he & his servants. Of others S. Paul saith, they have given up themselves to impudicity; which because they actually effected, the like, as Caluin misinferreth, cannot thereby be concluded of God. For that which with verity of faith according to S. Augustins rule may not be ascribed Aug. de doct. Chri▪ l, 3. cap 10. Aug. l. 13. de trin. ca 12. Tertul. l. aduer. Her. mog. Fulgentio l. 1. ad Monim ●. 13. Epiphan. haeres. 66. Rupert. in c. 9 Exod. Chrysost. hom. 16. in c. 9 ad Ro. (Tulit multa cum lenitate volens ipsum ad paeniten●iam adducere etc. qui fi seruatus minim● fuit, rei totius culpa ab illius animo accidit.) Rupertus in eum locum Exod. unto him, aught to be expounded some other way. Therefore he himself interpreteth the foresaid sentences, by way of permission, saying: The manner by which man is delivered up into the power of the Devil, ought not so to be understood, as if God did it, or commanded it to be done, but that he hath permitted it only, yet justly. So Tertullian calleth God, not the doer, but the permitter, or sufferer of evil. And Fulgentius: No man justly sinneth, although God justly permitteth him to sin. Epiphaniu●s & Rupertus use the same distinction, whom I join to the rest, that you may abhor the impudence of Caluin, who so often carpeth at this ancient and long approved solution, wherein I bewray both his and other heretics hatred towards God. For where they read in holy writ any mystery which redoundeth to the honour of his name, they cloud, or extenuate it with metaphorical constructions, as the Real Presence in the Sacrament, the remission of sins, and inward justice of our souls. Where they discover any sentences, which may seem to darken the beams of his glory, they stick fast to the letter, and eagerly press the rigour of the words: as here when he is said to ●arden, to blind, to give men over to a reprobate sense. Far otherwise all devout, and faithful Interpreters of God's word. Otherwise S. Chrysostome, who teacheth that God sustained Pharaoh with much patience, willing to reduce him unto penance. For if he had not desired this, he would not have showed so much lenity. Otherwise Rupertus, who commenting upon this very allegation of Pharaoh (to this purpose I have raised or set thee up) expoundeth it not with our Sectaries, of his creation, but of his advancement to his Kingdom, permittendo videlicet, non agendo, as much to say, by permitting, not by doing. Otherwise Theodoret reciting diverse mutations of pharao's will, how sometimes he would dismiss Israel, other times he would Theod. 9 17 in Exodum not, all these (saith he) Moses recorded to teach us, that neither Pharaoh was of perverse nature, neither did our Lord God make his mind hard and rebellious; for he that now inclineth to this part, now to that, plainly showeth freewill of the mind. 11. Concerning the latter wounds objected against us, that God made all things for himself, even the wicked man to the evil day. To this purpose have I raised thee etc. they are spoken not of the chief and principal purpose for mostly intended as the cause of his creation, but of the event, or after-end Fulgent. l. 1. ad Mon. to which he was consequently apppointed foreseeing his iniquity. For, although God be not the author (as S. Fulgentius saith) yet he is the ordeyner, and disposer of evil wills; so far forth as he ceaseth not to work good of evil. Which he received of his master S. Augustine: Of so great wisdom and power is God, that all things which seem contrary to his will, make towards those issues Aug. li. 22. de ciu. Dei cap. 1. or ends, which he himself both good, and just foreknew. After this manner God inclineth the hearts of all obstinate sinners, either to exercise his servants or make known his patience, or to give a greater lustre to virtue by her contrary vice. After this manner not unlike to the provident, & skilful work man who turneth that, to some base, which he cannot fashion to a more noble use: so God converteth the perverseness of the impious to manifest his justice, whom without prejudice to their liberty, he cannot win to partake of his mercy. Lastly after this manner, he worketh all things according to the counsel of his will, because whatsoever is done good by himself, or bad by others, he directeth to the scope of his holy designs: or rather because all things which he doth (for sins which he doth not, are no things, but mere defects, and privations) are Hierom. in ●om super hunc ●o●●m. full of wisdom, counsel, freedom, and providence. So S. Hierome interpreteth this place saying: God worketh all things according to the counsel of his will, not that all things which be done are accomplished by the will & counsel of God (else sins might be imputed to God) but because all things which he doth by counsel and will, he doth, because for both they are full of the wisdom, and power of him that doth them. Where now was Caluin l. 3 I●stit. cap. ●3. §. 4. & 7. & lib. de aeterna Dei praedest. fol. 916. Chrysost. hom. de interdict arb. ad Adam quae habetur post hom. in Genes. Caluin sup. 8. Pros. lib. 2. de vo. cat. gen●. cap. 1. 12. Caluin lib. Instit. c. 17 & 18. lib. 2. c. 4. l. 3. c. 23. Augu. tract. 53. in joan. Fulk in cap. 6. Mat. sect. 6 Aug. ep. 8● q. 2. Fulk in cap. 12. joan. sect. ●. Aug. tract. 3●. in joan. Con. Valent. cap. 2. Caluins' judgement, or Fulkes wits, whiles perusing the Fathers, they discovered not these expositions? But what marvel though they marked not their Comments who so overth wartly cross their very words and meaning? For compare a little the sayings of these men with those of the Fathers. 12. Caluin: By god's predestination Adam fell; he both knowing, and so ordaining. S. Chrysostome: It is manifest that God would not have Adam sin; who before his fall did fence, and arm him. Caluin: Man falleth, the providence of God so appointing. S. Prosper: The ruin of no man is disposed by divine ordination. Caluin: God willeth, commandeth, and enforceth to sin. S. Augustine: God neither forceth, commandeth, nor willeth sin. Fulk: The text is plain, Led us not into temptation: whereby is proved not only a permission, but an action of Gods in them that are lead into temptation. S. Augustine: Led us not into temptation: that is, Suffer us not by forsaking, to be lead into temptation. Fulke: God's election and reprobation is most free, of his own will, not upon the foresight of the merits of either of them. S. Fulgentius: Because God by foreknowledge saw the sins of men, he dictated the sentence of predestination. Fulke speaking of some incredulous: The neither would nor could be willing (to believe) because they were reprobate. S. Augustine: If any man ask why they could not believe: I answer roundly, because they would not. And the Valentine Council defineth, that the reprobate are not punished, because they could not, but because they would not be good. By these and diverse other oppositions you may see, how contrary the new inventions of Protestants are to the doctrine of the Church. You have read how repugnant to the Scriptures, how reproachful, and derogatory from the passion of Christ. You have read what atheisms, what execrations, what sacrileges they contain against God himself, against his infinite love. 13. Let me therefore entreat every sober Christian, who is touched with the zeal of his creators honour to abandon those books farced with such impieties, to infernal flames: to detest those Ghospellers who make Caluin l. ●. Instit. c. 4. §. 2. Idem ergo facinus Deo, sathanae, homini assignari videmus non esse absurdum Deus clawm tenet. Caluin l. 1. c. 18. 6. 1. Caluin. lib. 1. Instit. c. 17. §. 11 & cap. 18. lit 2. cap. 4. lib. 3. c. 23. God to hate undeservedly the works of his hands; who link his divine Majesty (I dread to report it) in the same lease with sinners; who give him the stern to direct, and command their naughty projects, whiles they as Oarmen row at his pleasure; who feign him to pursue, and intent their sinful ruin, in giving them over to a reprobate sense. And thou, O bound less piety, O immeasureable bounty, to whose unstained breast no thought of sin, or cogitation ascendeth: thou who never permittest any evil, but to turn it unto good; never omittest any good, which may be strained out of evil; strain I beseech thee out of the evil weeds of my dear Countrymen, the good of their conversion: turn their stubborn hearts, bend their froward wills to love, & embrace thee, the centre of joy, and seat of true repose; that they may at length believe, and confess with us how far thy merciful hart, and sacred will hath ever been from working their obduration, or contriving their blindness: who with long patience expectest, with great lenity sustainest, with sweet calling often invitest, with many tears and groans of thy beloved son earnestly intreatest both them, and all rebellious sinners to return unto thee. THE XXX. CONTROVERSY, IN WHICH The Merit of Good Works is supported: Against Doctor Abbot, and Doctor Fulke. CHAP. I. GREAT is the slander, and intolerable the reproach, with which our opponents as in many other, so likewise Abot in his defence c. 4 & 5. Fulk and all other Protestants. in this controversy are wont to uprayd us. viz. That we pull down the merits of Christ to up our own: debase his honour, to glory in the dignity of our own deserts: that we make our own works of themselves worthy of reward, grateful of themselves, and pleasing to God. Whereas we never afford them any such privilege, as they are derived from our veins of earth, but as they take hea●, and are conveyed from the springes of heaven. For we hold three things necessary to elevate and advance them to the excellency of merit, all flowing from the celestial and deified streams of our Redeemers blood. The first is, that no work of man can truly merit, or deserve reward, unless being wrought with aid from above, it also proceed from inherent grace, from the spirit of adoption inhabitant in our souls. The second is, that God adjoin the seal of his promise, and oblige himself to remunerate the work. For although it be not dignified by the virtue of his promise, or benign acceptation, as some conceive, but by the prerogative of Grace from whence it springeth: yet his promise is requisite, that he be engaged to recompense our labours, who cannot be otherwise indebted to his creatures. The third is, that all meritorious deeds be freely and sincerely done; freely from the necessity or violence of compulsion, sincerely from the nakedness of sinister intention. These things presupposed we constantly maintain with the thrice holy and Ecumenical Council Concil. Trident. Sess. 6. c. 16. of Trent, against M. Fulke, D. Abbot, and all the Sectaries of our time, a true worthiness & dignity in all such actions as shallbe accompanied, graced, and ennobled with the three forementioned conditions; not that these conditions enhance them to the perfect value & Arithmatical equality with the promised reward which in rigour of justice one shilling (for example) hath with another, or the corn sold in the market hath with the common taxed price thereof, but that they infuse virtual equality and due proportion thereunto, as the seed sowed in the ground hath virtual proportion to the stateliness of the tree, and accidental qualities are sufficient and equivalent dispositions to the introduction of a substantial form. Such equivalent proportion, or dignity of merit the holy Scriptures & Fathers acknowledge in our works achieved by the help, and inspiration of the holy Ghost, as Apoc. 3. v. 4. Sap. 3. v. 5. ad Coloss. 1. v. 12. 2. ad Thess. 1. v. 11. appeareth first by these places of holy Writ, where our good deeds and patiented sufferings are expressly said to be worthy of God, worthily to deserve the fruition of his sight, as: They shall walk with me in whites, because they are worthy: God hath tempted them, and found them worthy of himself: Giving thankes to God and the Father, who hath made us worthy unto the part of the lot of the Saints in the light: We pray always Fulk in ca 1. 2. ad Thess. sect. 1. Fulk in Ep. 2. ad Thess. c. 1. sect. 1. I● c. 1. ad Coloss. sect. 3. Abbot in his defence c. 5. sect. 7. 8. & 14. for you, that our God make you worthy of his vocation: so in the ancient Protestant translation it is, That our God would make you worthy; which error escaped them, as Fulke acknowledgeth saying: I confess it is an imperfection in our translations: Therefore it is since corrected in the renewed Bible by his Majesty to bolster the evasion, by which M. Fulke, D. Abbot and their fellows seek to delude the former texts. Their evasion is, That we be counted worthy through Gods free acceptation by grace, & imputation of Christ's justice. Not of the merit of our constancy. 2. But neither will the words bear that violent raking, nor God endure so great a wrong, that he should account those worthy, call them worthy who have no worthiness in them. Then S. Paul there writeth of the Thessalonians, who were counted worthy by true belief and imputation of Christ's worthiness long before: Therefore it had been lost labour for him always to pray for that which they had obtained, and could not, by Protestants Sophisms, ever lose, or be further perfected and enriched therewith. It was the increase of inherent Godliness and holy conversation for which he offered his prayers, that profiting herein from day to day, they might be made Ad Heb. 1●. v. 16. Primas. in e●m locum. worthy of the creation and society of Saintes, to which they were called, as many other Texts evidently persuade which ascribe unto our works the dignity itself, and worthiness of merit. S. Paul to the Hebrews: Beneficence, and communication do not forget: For with such hosts God is promerited. So Primasius scholar to S. Augustine: By such sacrifices, Chrysostom, Oecumen. Theophil. & Erasm. in eum locum and gifts of alms, Deus promeretur adipisci, God is promerited, or vouchsafed to be gained: The greek hath, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God is well pleased: The Syriake, scaphar, pulchrescit, that is, God waxeth fair, he becometh more amiable, loving, and favourable unto them. S. Chrysostome, Oecumenius, Theophilact, and Erasmus read, God is pacified, & reconciled by means of these works, which could not be, unless they had some thing in them that procured his favour. In Genesis also, where our Translation hath in latin and English, I am inferior Gen. 32. v. 10. Ecclesiast. ●6. v. 15. Matt. v. ●2. Matth. 20. v. ●. jer. 31. v. 16. Rom. 2. v. 6. ad Corinth. 3. v. 8. Apoc. 22. v. 12. Abbot in his defence c. 5. sect. 14 fol. 686. Fulk in ca 3. 1. ad Corinth. sect. 2. In ●p. 4. 2. ad Tim. sect. 4. in c. 25. Matth. sect. 6. to all thy mercies: in the Chaldeake, it is; My merits are less than all thy mercies which thou hast showed to thy servant. And in Ecclesiasticus, All mercy shall make a place to every man according to the merits of his works. And although the Greek hath only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, according to his works, yet that importeth the same with the Latin, as I shall show hereafter, and the Scripture witnesseth in those places, where eternal life prepared to good works is entitled merces, a reward or hire, which must needs be correspondent to merit or desert: Be glad and rejoice, because your reward is very great in heaven: Call the workmen, and pray them their hire: Let thy voice cease from weeping, and thine eyes from tears, because there is a reward for thy work: God rendereth or giveth reward to the just according to their works, according to their own labours. 3. Our adversaries make answer to these and the like arguments. First, that heaven is called a Crown, a reward secundum quid, and in a respect simply and absolutely, it is only a gift, because it is given according to grace, according to mercy, not according to desert or merit. But we reply, that although the original from whence it proceedeth, be grace and mercy, yet that grace being communicated upon this solemn bargain, covenant, or promise of rewarding our works performed, and dignified therewith, it must of necessity include a dignity in them: For every reward hath an absolute, and intrinsecall 2. ad Tim▪ 4. Matt. 20. v. 4. & v. 13. & 14. Aug lib. de sanct. virg. c. 26. Hie. l. con. jou. Chrysost. Theophil. & Euthim. in eum locum reference to some proportion of worthiness or merit. here is a true and absolute reward, therefore a true and absolute merit. For which cause the reward is termed a Crown, not only of grace, but a Crown of justice, due unto us by a certain right of title of justice: Friend I do thee no wrong etc. Take that is thine and go. Where he speaketh of the day-penny, by which S. Augustine, S. Hierome, S. Chrysostome, Theophilact, and Euthymius understand the Kingdom of heaven, and yet he styleth it his, to wit, his by covenant, his by justice, and not only by gift: upon the same ground S. Paul calleth God a just judge, in rewarding our works: God is not unjust to forget your works. 2. Tim. 4. ad Heb. 6. 10. Fulk. in c. 4. 2. ad Tim. sect. 4. Abbot in his defence ●. 5▪ sect 1. 4. 4. The second Answer which D. Fulke, D. Abbot, and the residue of their fraternity return hereunto, is, That the reward is due by covenant, and so a debt in respect of Gods promise not of our desert: Likewise. God rendereth heaven (say they) as a just judge, not to the merit, and worthiness of our works, but to the merit and worthiness of Christ imputed by faith, unto us. These be the guilty shifts they device to entail all upon Christ, and upon God's promise, which he by those means most bountifully vouchsafeth to communicate unto us. For although it be true, that the divine promise and Christ's justice be necessary to enable us to merit, yet they are not the chiefest things which God regardeth in rewarding our works. For the Promise is the same, the Imputation the same equally made and attributed unto all; but the Remuneration is diverse, in equally assigned, more, or less correspondent to the slackness, Matth. 1●. v. 27. ●. ad Cor. 3. v. 8. ad Gal. 6. v 7. ●. Ibidem v. 9 or industry of our labours. The Son of man will render to every one according to his works: Every man shall receive his own reward according to his own labour: What things a man shall sow, those also shall he reap: For he that soweth in his flesh, of the flesh shall reap corruption, but he that soweth in the spirit, shall reap life everlasting. So that the seed, the price, and proper cause of everlasting life, is not only faith, nor the promise of God, or merits of Christ alone; but also our good deeds of piety and devotion, which here we sow upon earth. For the Apostle goeth forward in the same Apoc. 22. v. 12. Fulk. in ●. ad Cor. 3. sect. 2. Caluin 3. instit. cap. 18. §. ●. & 7. place: Doing good, let us not fail, for in due time we shall reap not failing: Therefore whiles we have time let us work good to all: Behold I come quickly, and my reward is with me, to render to every ma● according to his works. Fulke reading this phrase so often repeated in holy Scripture, granteth: that every one receiveth the crown of glory, according to his works, according to his labour, yet not according to the merit of his labour; which others more plainly explicating allow it given to our works, as signs of our faith, not as causes meritorious of the same. But the latin text of Ecclesiasticus, hath that very word, according to the merit of our works, Eccles. 16▪ v. ●●. which necessarily implieth a meritorious cause. Besides holy Writ affirmeth, That we receive the crown of bliss, as the reward, wages, and hire of our labours, therefore according to the merit of our labours. For hire, wages, and reward, have mutual correspondence and inseparable connexion with merit, in so much as heaven ●. ad Cor. 9 v. 24. M●●●. 11. v. ●2. Matt. 13. v. 45. Aug. in Psal. 93. prope finem Basil in hom. quam scripfit in initium. Proverb. Clem. A●●. in paraen●●. is proposed unto us as a goal, or price, to be won by running, as a Kingdom invaded by force, as an inestimable gem prized at the rate of our best endeavours, as a treasure to be bought by the value, worthiness, or condignity of our works, the true meritorious and moral causes thereof. In the race, all run indeed, but one receiveth the price: So run that you may obtain. The Kingdom of heaven suffreth violence, & the violent bear it away. Again, The Kingdom of heaven is like to a merchantman seeking good pearls, & having sound one precious pearl etc. sold all that he had and bought it. S. Augustine: Everlasting life, and rest is saleable and bought by tribulations for Christ. S. Basil: We are negotiators or merchants who trace the Evangelicall path, purchasing the possession of heaven by the works of the commundements: Let it not repent you to have laboured, it is lawful for you, if you will, to buy most precious salvation, with a proper treasure, by charity, and faith, which truly is a just price. 5. Moreover I demonstrate it irrefragably in this Syllogistical manner. When soever such proportion is kept in recompensing the labours we achieve, as to greater labours greater crowns, to lesser, lesser rewards are allotted. Then the crowns and rewards are given in respect of the works done, not as signs and conditions, but truly according to the merit of our labours, as causes of the rewards. But this proportion is observed by our Sovereign judge in remunerating the good deeds of the Just which flow from his grace. Therefore he rewardeth them, not as signs, but as causes of our heavenly bliss, according to the worthiness of their merit. The mayor is clear, for what other than the dignity of the work doth God regard, in balancing the measure of them? The worthiness of Christ's merits imputed by faith: that is not our own labour, not the things we do in our body, for which we must receive either good or evil, as the Apostle writeth: that doth not dignify one above another, but equally (as hath been said) is referred to al. The promise which God maketh unto us? If God had his eye leveled at that alone, it were as much broken in a little as in a greater, as faithfully kept in recompensing a small, as in a weighty matter. Therein he looketh not to the greatness of our endeavours, but to the fidelity of his own word; in fulfilling whereof, the equality of recompensation, the proportion of works, the repayment of service, the reward of labours, cannot be, as the Scriptures so often insinuate, the principal marks aimed at by God. Further, our virtues are rewarded as worthy of their hire, but the promise of God begetteth not any worthiness or dignity in our works, more than of themselves belong unto them. For as our Schoolmen teach: He that shall Gab. Vasq. in 1. 2. tom. 2. disp. 214 cap. 5. & others ibid. in q. 114. D. Tho. promise a Lordship or Dukedom, in behalf of some mean service, or piece of money of small value; doth not thereby enhance the price of the coin, or estimate of his obsequious service; but the estate which is given in lieu of that plighted faith, although it require the performance of the service, or payment of the money, as conditions necessary to oblige him that promised; yet it doth as much exceed the rate of the one, and desert of the other, as if no promise had been, no covenant made at all. Moreover the Divines prove, that if God should threaten to punish with eternal pain an officious lie, or other, light offence, that sin should not mount thereby to the heinousness of a mortal crime, nor be worthy of more punishment, then of his own nature it deserveth: wherefore, if the commination and threatening of greater torments, than sins of themselves require, doth not augment the guiltiness of their default, or change a small sin into the enormity of a greater: neither can the promise of abundant remuneration increase the dignity of our works, to which it is promised; nor the remuneration itself be called a reward, weighed forth, as S. Gregory Greg. Na. orat in san. Bap. extrema. Nazianzen affirmeth, in the just and even balance of God, nor equally imparted according to our labours, as the Holy Ghost often pronounceth; but a free gift, liberally given, through the gratefulness and fidelity of the giver, unless besides the promise, some worthiness, or value, in our works be acknowledged; to which an agreeable reward be correspondently assigned. 6. The Minor, that God observeth due proportion in 2. ad Cor. 9 v. 6. Clem. Alex. l. 4. storm Matth. 10. v. 4. recompensing our service, more or less, conformably to the diligence or slackness thereof, is also manifest by the sundry texts already quoted, That every one shall receive according to his own labour: And by this of Saint Paul, He that soweth sparingly, sparingly also shall reap, and he that soweth in blessings, of blessings also shall reap. Which Clemens Alexandrinus also gathereth out of these words of S. Matthew: He that receiveth a Prophet in the name of a Prophet, shall receive the reward of a Prophet; and he that receiveth a just man, in the name of a just man, shall receive the rewards of a just man: both receive rewards, yet not both the same, but several, and unequal, according to the several sanctity of their persons, and inequality of their merits, whom they receive. Hence the conclusion of my Syllogism without check or control, is inevitably inferred: That seeing Almighty God portioneth forth a greater, or lesser share of glory answerable to the greatness, or slenderness of our works, as the hire, wages, or reward of them; he truly remunerateth our pious endeavours, not as sequels of faith, not as mere gifts of grace, but as precedent causes, or condign deserts of eternal life. Which when our adversaries gainsay, they make our sovereign God an accept our of persons, and not a just and upright judge: quit contrary to these texts of holy writ. (2. ad Timoth. 4. v. 8. ad Rom. 2. v. 11. 1. Pet. 1. v. 17. Act. 10. v. 34.) For acception of persons is a vice, directly opposite to distributive justice; as when a judge bestoweth a reward where there is no precedent merit: or when he giveth a more large reward, than the dignity of the merit in any sort deserveth. But God truly recompenseth the labours of his servants, and recompenseth them with due proportion of greater and lesser reward: therefore he either presupposeth in them the diversity of merits; or he violateth Aug. ep. 46. ad Valent. the laws of distributive justice. In so much as S. Augustin● might well say: If there be no merits, how shall God judge the world. For take away them, and take away justice, take away judgement, take away that article of our Creed, that Christ shall come to judge the quick, and the dead. 7. Another Argument or Enthymeme I frame in this sort, The sins and evil works of the reprobate, are not eternally punished, either because they are signs of their infidelity, or by reason of God's commination, and threats which he promulgateth of punishing them with everlasting torments: But for that they be of themselves the true cause of damnation, merit God's wrath, be injurious, and offensive to his infinite goodness: Therefore the virtuous acts and good deeds of the elect, which flow from the streams of heavenly grace are not only recompensed as fruits of faith, or in regard of Gods promise made to reward them, but because they be true and proper causes thereof, because they be pleasing and acceptable in his sight, and do deservedly purchase and merit his favour. The consequence is inferred out of the words of Christ, who attributeth after the same manner, and with the same causal propositions, the crown of heaven to the pious works of the just, as he doth the punishment of hell to the hard and unmerciful hearts of sinners saying, Come ye blessed of my Father, possess ye the kingdom prepared for you, from the foundation of the world: For I was an hungered, and you gave me to drink etc. Get you away from me you cursed etc. I was an hungered, and you gave me not to eat, I was a thirst, and you gave me not to drink. For this cause the Apostle Matth. 25. v. 34. v. 41. 1. Cor. 4. v. 17. Tertult. l. de r●sur. carnis c. 40 in Scorp. cap. 13. Aug. ep. 105. Chrysost. hom. 3. de Lazaro. averreth the sufferances of his life to win, or cause faluation. Our Tribulation which presently is momentary and light, worketh above measure exceedingly an eternal weight of glory in us, where for worketh our Protestants corruptly translated heretofore prepareth, albeit they have since corrected it, because it is in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is potently, or forcibly worketh. In lieu whereof Tertullian readeth perficiet in nobis, shall perfect and accomplish in us an eternal weight of glory, yet not physically, as the efficient, but morally as the meritorious cause, which winneth and purchaseth the laurel of be atitude, as sins procure the bane of endless misery. Whereupon S. Augustine: Even as death is rendered for astipend to the merit of sin, so is everlasting life, as a stipend to the merit of justice. And S. Chrysostome, By good works we deserve heaven, as by evil hell. THE SECOND CHAPTER, IN WHICH The same is strengthened by other reasons & authorities: and the Objections satisfied. THE third Argument to support the merit of works, is drawn from those places of Scripture, which testify the singular value & prerogative of Almsdeeds, Tob. 1●. v. 9 and Eccles. 3. v. 33. Prou. 25. v. 27. Pro. 16. v. 6. Dan. 4. v. 24. that it delivereth from death, purgeth sins, maketh us find merit and life everlasting: Give alms and behold all things are clean unto you: By mercy and faith sins are purged. By mercy and truth iniquity is redeemed. Redeem thou thy sins with alms, and thy iniquities with the mercies of the poor: which place by the Protestants former, and by their later translation set forth by commandment of his Majesty, is thus adulterated, Break of thy sins by righteousness. For although the Hebrew, or rather Chaldeack word Peruk of Perak the root, signifieth sometime to break in pieces, to divide, to rend in sunder, and also to redeem, yet never properly to break off, or cease to do, covering by righteousness, as our sectaries wrist it, not extinguishing by alms deeds, as the Verb enforceth, the remains of sin. But albeit the Chaldeake word had been ambiguous, as in no indifferent man's judgement it is in that place, yet the Latin word Redime, redeem, at least the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (which hath no other native signification, than ransom or redeem thy sins) should have taken all doubt and ambiguity away, had those Protestant translations sincerely followed the original fountains as they pretend. 2. The fourth and last reason is insinuated in holy writ, in these very texts, which commend some virtuous, and heroical acts, as better in themselves, & more grateful unto God than others, although both the faith be equal & inhabitant grace by which they are wrought. 1. Cor. 7. v. 38. ●bidem v. 39 & 40. Matt. 19● v. ●1. For so S. Paul saith, He that joineth his virgin in matrimony doth well, and he that joineth not, doth better. Likewise speaking of the widow, Let her marry to whom she will only in our Lord, but more blessed shall she be if she so remain. In like manner to distribute all our goods to the poor and follow Christ, is of itself more perfect, then to enjoy the riches of the world, and bestow them in his service: If thou wil● be perfect go and sell the things that thou hast, and give joan. 15. v. 13 to the poor etc. To sacrifice our lives in testimony of our faith, is more precious in the eyes of God, then to relieve the poor with a cup of cold water, Greater love than this no man hath, that a man yield his life for his friends. In so much as there is some value, some worthiness in the act of Martyrdom, which is not in almesdeeds, some dignity in voluntary poverty which is not in rich liberality, some excellency of merit in virginity, beyond the degree, or holiness of wedlock, wherein least our adversaries should wrangle, that they are more excellent and worthy, only as they are signs of greater faith, both our Saviour and the Apostle speak absolutely, without any condition of greater or lesser prerogative of faith. Therefore the things considered in themselves are better, more grateful and meritorious, all other circumstances being equally weighed. For as conditional assertions cannot be absolutely In conc. Mediolan. Ambros. Epist. 81. Ambr. ibid. ep. 8 c. Aug serm. 143. de temp. (Diversa specits claritatis quia diversa sunt merita charitatis.) Centur. 5. c. 4. col. 518. Aug. l. 3. de peccat. meritis. Contur. c. 4 4. col. 301. Amb. l. 2. ad Marcel. Cent. 3. 4. col. 86. Orig l. 10. ep. ad Rom. Cent. 4. c. 4. Col. 192. Cbrom. in contion. de Beat. Cent. 4. c. 10 col. 1250. jerom aduer. jou. Cent. 3. c. 4. col. 86. Tertul l. de jeiunio. Cent. 2. c. 4 col. 64. understood, no more can absolute and irrestreyned be expounded conditionally, unless we pervert the ten our of Gods sacred laws, and shake the whole fabric of divine oracles in pieces. Whereupon very religiously S. Ambrose, Bassian, and other Bishops without any condition of more fervent faith absolutely avouch; Marriage is good by which the posterity of Irumane succession is propagated, but Virginity is better whereby the inheritance is gotten of our celestial Kingdom, and the succession is found out of heavenly merits. Also the same S. Ambrose with Bassian, and the rest a little before: It is a wild and rustical howling to await or look for no favour of virginity, no preferment of chastity, to be willing promiscuously to confound all things, to abrogate the degrees of diverse merits, and bring in a certain poverty of celestial remunerations. S. Augustine: You see that clarity is promised to the bodies of Saints, and a various lustre of clarity for the various merits of charity. But of him, S. Ambrose, Origen, Chromatius, S. Hierome, Tertullian and S. Ignatius the Apostles Scholar, I allege no other than the words of the Centuristes. It is apparent (say they) that Augustine was of this mind, that Virgin's devoted to sanctimony have more merit with God than the faithful married folks. For because jovinian thought the contrary that they have no more merit, this he reprehended in him. Ambrose to insolently pronounceth of the merit of virgins. Origen maketh virginity a work of perfection. Chromatius extolleth voluntary Poverty, and saith, that by the merit thereof the riches of the heavenly Kingdom are obtained. Hierome de striving too much for Virginity, is somewhat unjust, or adverse to marriage. Tertullian attributeth merit to Fasting. It appeareth out of the Epistles of Ignatius, that men even then (in the next age after Christ) began too studiously to love and reverence the state of Virginity. 3. Concerning the pre-eminence and merit of Martyrdom they record the like: howbeit M. Doctor Field with his wont procacity outfacingly deposeth; The Century writers reprove not the Fathers for any such error as the Papists do maintain touching the force of martyrdom etc. Touching the merit, satisfaction, and expiation of sins which they fancy to be in the blood of martyrs, of which impiety the Father Ignatius in ep. ad Antioch. ad Her●. ad Tarsen. Field in his 3. book. c. 21. fol. 1. ●. Cent. 2. c. 4. Col. 64. Clem. in stron. Igna. in ep. ad Smir. ad Antioch. & Polycar▪ never thought. Deal once sincerely M. Field, I pray belie us not, gainsay not that which is evident in the Centuristes. We allow not any merit, satisfaction, or expiation of sins in the blood of Martyrs, but in the noble resolution of their mind, and in the heroical act of sheeding their blood. And of this the Century-writers so undoubtedly control the ancient Fathers, as he is past all shame who goeth about to deny it. I will produce their sayings, and refer them to the judgement of any not overpartiall sectary. First chronicling the unfitting speeches (as they term them, because they fit not their errors) with which the doctors of the first two hundred years garnish the resplendent crown of Martyrdom, thus they writ. They (the Fathers of the next age after Christ) began to think too honourably of Martyrdom, in so much as they attribute unto it a certain expiation of sins. For Clemens expressly saith; Martyrdom is a cleansing, or expurgation of ossences with glory: and Ignatius in diverse of his Epistles speaketh very dangerously of the merit of Martyrdom. Then proceeding Cent. 3. c. 4. col. 85. Tertul in. Scorpiaco. & in Apologia, & in lib. de anima. Origen. Homil. 7. in lord. Cypr. l. 2. epist. 6. to the Fathers of the third hundred years, to Tertullian, Origen, and S. Cyprian. All the Doctors (say they) of this age, extol Martyrdom beyond measure. For Tertullian doth almost equal it with Baptism. Filth, or dregs (saith he) are washed away by Baptism, but spots are made white with Martyrdom. And in his Apology: Who, when it cometh to pass, doth not long to suffer, that he may purchase the grace of God, that he may obtain all pardon from him, by the satisfaction or recompense of his blood: for to this work all sins are forgiven. And in his book of the soul, If thou diest for God, thy blood is the whole key of Paradise. But Origen much more insolently than Tertullian, preferreth Martyrdom before Baptism, and holdeth us to be made more pure by that, then by Baptism. Likewise that by Baptism, sins passed are scoured forth, but by Martyrdom future are killed: he saith, that Devils cannot appeach the souls of Martyrs, for so much as they are rinsed in their own liquor, clarified in their death, washed in their blood. Cyprian also affirmeth immortality to be gained by the blood of Martyrs. And in his book of exhortation to Martyrdom, he adventurously teacheth Martyrdom to be a Baptism, greater in favour, more subly me in power, in honour more precious than the Baptism of regeneration. In the Baptism of water the remission of sins is received, in that of blood the Laurel of virtues. Hitherto the Centurists word by word, who if they reprove not the Fathers for the same error which we maintain, if they assign not to the excellency of martyrdom out of the Father's writings, Merit, Recompense, Satisfaction, Expiation, Purging, Cleansing, forgiveness of sins, clarity, whiteness, immortality, glory, the laurel of virtues, the key of Paradise, which openeth the gates of heaven; then let M. Fields shameless wantoness in denying, be accounted hereafter well advised soberness, in excusing these things. 4. Other Protestant writers although they treat not of Martyrdom in particular, yet of merit in particular they accuse the ancient Church. Bullinger avoucheth: Bulling▪ upon the Apoca. ser. 87. fol. 270. Humphrey Ies. part. 2. pag. 530. Bell in his down fall. pag. 61. The doctrine of merit, satisfaction, and justification of works did incontinently after the Apostles time lay their first foundation. Doctor Humphrey: It may not be denied, but that Irenaeus, Clement and others have in their writings the opinions of freewill and merit of works. Doctor Whitgift: Almost all the Bishops of the Greek Church & Latin also for the most part were spotted with doctrines of freewill, of merit, of invocation of Saintes etc. Some wrangler may cavil, as Bell the Apostata doth, that the merit which the primitive Church allowed, is not the same which we defend, but the merit of impetration only, as though merit were not a thing quite different from impetration. 1. The beggar doth impetrate, he doth not merit his alms. The hired servant meriteth, he doth not impetrate his wages. 2. Merit ariseth from the worthiness of desert, impetration from the earnestness only of request. 3. That is grounded in some title of justice, or claim of right, this in mere prayers and supplications, directly excluding the right of claim. 4. That hath intrinsecall reference to a due reward or payment, presupposing a dignity. in the work, this to a liberal gift without any respect to the value of the work: wherefore seeing S. Gregory Naziazen saith, that for good works we may exact reward, not as grace, but as a plain debt, seeing the rest avow with Nazian. ora. 3. in hap. him that we deserve heaven, as the stipend or crown of our works, they cannot be wrested to be understood of impetration, but of true and proper merit, or else the Magdeburgian Protestants with their english Colleagues were to blame, in reprehending the Fathers for that kind of merit, which for impetration no doubt they would never have done. 5. Nevertheless it is objected, that eternal life is the free ad Rom. 6. v. 23. 1. Io. 5. v. ●1. Abbot in his defence c. 5. very often. gift of God, imparted by grace, bestowed upon us of mercy: That it is proposed in scripture under the condition of an inheritance, which befalleth to children without their deserts. I grant all this, yet I find that as it is affirmed to be given by grace, so also to be gotten by violence: as it is called a free gift, so a price or reward: as a goal of mercy, so a crown of justice: as an inheritance belonging to children, so a payment, hire or wages purchased by workmen, deserved of labourers. Aug. ep. 105. de correp. & gra. c. 13. in en●h. c. 107. & lib. arb. c. 8. & 9 Therefore we ought not so to adhere to one text, or manner of speech that we defeat the force of the others, as Protestants are accustomed, but we must allot to every one the life, and vigour of their native signification. We allow therefore that our happy life, is a free gift, given by grace, bestowed of mercy, in regard of the benefit of reconciliation, or first justice most freely and mercifully communicated unto us, yet being justified, encouraged to work, and promised to be accordingly rewarded, it Aug. tra. 3. in evang joan. 〈◊〉 debitum flagitatiam debitum exigit.) is then not only a gift, but a true price, recompense, or payment due unto us by divine convenant, or bargain. In which sort S. Augustine often interpreteth the former save, and teacheth, that everlaging bliss, is a reward to justice, a grace & favour unto man, that is, a grace to man, endued only with his natural qualities, a reward to him renewed, justified, and diligently labouring with God's assistance, a grace to the infidel, a debt to the faithful, a grace to Saul a blasphemer, a debt to him a believer, as the same S. Augustine in another place largely declareth; adjoining these words; Harken how Paul asketh a debt, or a● due, who first received grace, not due etc. There remaineth to me a crown of justice: now he craveth a debt, now he exacteth a debt. So heaven is our inheritance as we are the adopted children of God and coheires of Christ, our Crown as we fight and conquer the assaults of the devil, our hire wages, and day-peny also as we are workers, and collabourers with Christ in the vineyard of his Father. For albeit terrene and worldly patrimonies are by succession without labour or desert often devolved to unworthy inheritors, to ungracious children, sometime rashly without judgement, even against the will of their parents, yet our Basil. he. ●●. i● Hexametr. Tua aliqua ex part● est gratia, quare merito ingredi●ris coronatus pronounciere nihil indignus qui mercedem insumptae operae deo repignorāt ●ecipias. heavenly inheritance is never granted (infants only excepted) but to such as deserve it, to such dutiful and obedient children, as by their labours, merits, and virtuous demeanour, are made worthy of that celestial Kingdom. 6. All which is clearly testified, and profoundly taught; by that grave learned and ancient doctor of the greek Church S. Basil the great. Grace, saith he, is thine after some sort, by which thou shalt deservedly enter crowned. For if thy creator had given thee all before hand, by what favour should the gates of the heavenly kingdom be opened unto thee meriting nothing? But now something he hath bestowed, some thing he hath left to be accomplished, that when thou hast in thyself brought it to perfection, thou mayest be pronounced no whit unworthy, to receive the reward of thy employed labour, God redeeming his pledge. As many words, so many evidences doth he bring to witness for us: for grace is not so free a gift, but that it is some way ours. To wit, by our working and cooperation with it. 2. We are nothing unworthy, but we deservedly enter crowned into our most happy inheritance. 3. God giveth not all, but leaveth some thing for us to be done, helped by his grace. 4. When we have pursued that in ourselves, we receive the reward, not of God's promise, not of Christ's merits, no● of our saith only, but of our employed labour and pains. 5. The reward of glory, is not a mere donative, but a just redemption, by with God redeemeth his formerly pledged, and engaged grace. Nothing can be spoken more excellently, nothing written more unanswerablely for our adversary's conviction, if convicted they would yield. ad Rom. 8. v. 18. M. Abbot c. 5. sect. 9 fol. 6●7. 668. Aug. l d● gra & lib. arbit. c. 7. 7. But M. Abbot ashamed to yield, objecteth again out of S. Paul: The afflictions of this time are not worthy of the glory to come that shallbe revealed upon us. Then he allegeth the like sayings of many Fathers, to prove that our tribulations merit not the glory of heaven. I answer, they have not any merit in themselves, according to their natural value, worthy of the guerdon prepared for us: After which manner S. Augustine, S. Basil, S. Gregory, S. Bernard, and the rest, exclude the recompense of our merits. S. Augustine expressly saith, God crowneth not thy merits but as his gifts. Howbeit the Apostle discourseth of our tribulations, as they are sprinkled with grace, and proceed from the justified, yet doth not say, as Protestants corruptly translate, they are not worthy of the glory, but, are not condign to the glory to come that shallbe revealed in us, that is, they have no condign equality, because our passions are momentary, our felicity eternal; these small, tolerable and measured forth according to our weakness, that infinitely great, immense, and heaped up beyond all measure, and so of no account in comparison of it, as a moment is nothing paralleled with eternity: yet if they had not some true proportion of merit, the Apostle would not say, as he plainly doth, that our tribulation which presently is momentay, and light, worketh above measure exceedingly an eternal weight of glory in us. The short and temporal 2. ad Corin. 4. v. ●7. pleasures, which the reprobate take in sinning, are not comparable to the everlasting torments they endure in hell, yet they truly merit & deserve their damnation. The very heroical and most excellent actions of our Saviour Christ, his bitter passions were not equal to the pre-eminence of glory he receiveth in heaven, and yet no Protestant will deny them to have been of infinite merit▪ both to himself and us, because of the dignity of his person; Therefore notwithstanding our afflictions, neither in length of time, nor extremity of pain, be answerable to the excessive joys reserved for us: yet they be truly meritorious of themselves, by reason of the worthy streams of grace, and divine dignity of supernatural life from whence they flow. For this cause it is true which M. Abbot diligently observeth out of the Fathers: That God vouchsafeth to give us above our merits. Above them Abbot in his defence c. 5. sect. 13. fol. 683. Abbot in▪ the same place & fol. 669. Fulgen. ad Mon. l. ●. Bern. in aununt. sect. 1. Bernard l. de gra. & lib. arbit. propefinen. Fulgen. in prol. lib. ad Mon. Red quod promifisti, quia fecimus quod iussisti. Aug. ser. 16. de ver. Apost. Aug. l. ●. Confess. c. 9 in fine. we grant in magnificence of payment, yet according to them also in some proportion of reward, as the Emperor liberally dispenseth by the rules of distributive justice the spoils taken in war, unto his soldiers, answerable to the exploits of every man, yet above the rate of their deserts. But he insisteth further partly out of S. Fulgentius, and partly out of S. Bernard, That God's reward doth so incomparably exceed all the merit, and work of man, a● that eternal life is not due thereunto by right, neither should God do any wrong if he did not give it; Which is easily solued, that it is not due unto us by absolute right, independent of all precedent mercy and grace, or that God should do any such wrong, as in rigour of mere justice, without regard to any favour or promise of his, he should be absolutely bound to recompense our labours. This right in exacting this wrong, or injury in not repaying, those Fathers deny, but never that right which is grounded also in mercy. For of that S. Bernard flatly pronounceth; S. Paul doth confidently exact the promise; the promise truly of mercy, but not of justice to be fulfiled. And S. Fulgentius: God of his benignity vouchsafeth to make himself a debtor: A debtor (saith S. Augustine) he is made unto us etc. to whom we may say repay that which thou hast promised, because we have done that which thou hast commanded. Likewise: Thou vouchsafest, o Lord because thy mercy shineth for ever, by thy promises to become a debtor to them, to whom thou forguiest all their debts. 8. Their last objection or cavil rather, is, That our merits are prejudicial, and injurious unto Christ, a decrease of the full tide of his abundant merits. As though it were a lessening to the Sun, that the stars shine with his borrowed light: A wrong to the fountain that sundry pipes are filled with his streams: An injury to the tree that all her branches be loaden with fruit. Our Saviour saith: In joan. 1● 9 v. 8. Brentius in Apol. confess witem. c. de contri. this my Father is glorified, that you bring very much fruit. Is the Father glorified by the plenty of our fruitful and virtuous deeds, and is not Christ honoured by the accrue of our merits? I am content to stand to the judgement of a Protestant, of that most grave and learned Father Brentius▪ so he is styled by M. jewel) who inveigheth against us not for extenuating, but for magnifying hereby too much the virtue of Christ, and of his passion: To attribute (saith he) unto Christ, that, not only he by his death had deserved the expiation of our sins, but also hath imparted that merit to our good works, this is to assign much more to Christ, then either he acknowledgeth, or the thing itself can suffer: and it is contumely not only to detract from the glory due to any thing but also to ascribe too M. William Reynolds in his refutation of M. why. Reprehends. fol 94. 95. Andr. ●ri● de Eccles. lib. 4. c. 12. much praise and glory to it etc. Notwithstanding M. William Reynolds our famous Champion, dexterously convinceth by the verdict of Andreas Frisius another zealous Protestant, That we neither dishonour, nor magnify too much our Redeemers merits, but keep the current of golden mediocrity, not bending to the right hand, nor to the left. Thus Frisius writeth. Although Christ take not away all infirmity from such as be regenerate, and renewing them by his spirit, and planting in them virtues of new life, and imparting to them merit and his justice, most truly and with singular fruit he is said to live in them. And by this means the glory of Christ is not obscured, but clarified: the Cross of Christ is not evacuated but made more copious, the price of the blood shed for us is not diminished, but increased. So he, manifestly demonstrating these two remarkable things. First that our meritorious works do not blemish or extenuate, but add greater renown, & lustre unto the merits of Christ. Secondly that the worthiness of our merits, spring not from the old roo●es of nature, but from the new plants of virtue, grafted in us by the spirit of adoption, we receive from God; which new spirit, that it should bring forth seeds of merit is so consonant unto reason, as no judicious person can speak against it. For if the vital breath, or soul of man, infused into this lump of humane flesh, causeth beauty, motion; speech, and other actions of natural life; if the moral habit or root of virtue, worketh and produceth acts of morality correspondent thereunto; if the purchased habits of Philosophy, Theology, and the like, beget new Philosophical and Theological discourses, new acts, new propositions; what should hinder the divine habit and supernatural fountain of grace, from achieving divine and supernatural works meritorious of new grace, meritorious of glory, worthy of God, worthy of the reward he bestoweth upon them, supposing always his promise, by which he obligeth himself to be a debtor unto us. Hereupon the grace which is given is called our regeneration, or new birth, because it advanceth us to a new state of life by which we are enabled to bring forth new and supernatural actions, which could not be Aug. de gra. & lib. arb. c. 6. wrought out of the forge of nature. As S. Augustine most clearly testifieth in these words. When grace is given, then begin also our good merits, by the means of that grace; for if grace be taken away, man doth presently fall headlong by his own freewill: therefore when a man beginneth to have good merits, he ought not to attribute them unto himself but to God, to whom it is said in the psalm: O Lord be my helper, and do not forsake me. 8. And thus, seeing the store of our meritorious deeds is honourable unto Christ, glorious unto God, and profitable to ourselves, give me leave to seal up this Treatise ●. ad Cor. ●5. v. 58. Bernard. ser. in illaverba, Ecce nos reliquimusomnia. with that exhortation of the Apostle: Therefore my beloved brethren, be stable, and immoveable, abounding in the works of our Lord, always knowing that your labour is not vain in our Lord: but so precious in his sight, as every hour spent, every work accomplished in his favour, he remunerateth with the guerdon of incomparable felicity. For as no hair of your head, so no moment of time shall perish (saith S. Bernard.) But more elegantly S. Ambrose and venerable Bede by those words (a hair of your head shall not perish) understand, Amb. in prolo. l. 2. de sp. sanc. Beda. l. 6. in Luc. that not only the noble exploits of Saints, but that their least thoughts, and cogitations, shallbe scored up by our just judge, and be copiously rewarded in the day of retribution: For what doth it avile me (saith S. Ambrose) if God keep an account of all my hairs? But this redoundeth to my profit, if he a watchful witness of my works, bestoweth upon them the remuneration of eternal glory. With what care then, and solicitude, with what diligence and alacrity, should we endeavour to treasure up great plenty of virtues, now whilst the tide serveth, and harvest lasteth; ●ow when short labours may purchase perpetual crowns, repentant tears everlasting joys, voluntary alms riches of immortality: Now when every good thought meriteth a Kingdom, every moment may gain Eternity. Laus Deo, & immaculatae semper V M. The end of the sixth Book. An Advertisement. GENTLE Reader, whereas M. D. Bilson hath printed his book Of Christian Subjection, both in quarto, & in octavo; these are to advertise thee, that most commonly I do cite that in quarto: as also the other of M. Whitaker de Scriptura & Ecclesia, as they were printed, before they were haste compiled together in one volume; for that the quotations of page & leaf do otherwise disagree. FINIS. Faults escaped in the printing, to be corrected. In the second Part. PAG 4. line 31. There, read These pag. 15. l. 19 hindered, only. read hindered only. pag. 24. l. 4. and us therein. and us; therein. pag. 35. l. 2 Some. So. pag 36. l. 35 cannot, but cannot pag. 49. l. 12. this his pag. 58. l. 36. anuquity. iniquity. pag. 61. l. 13. It is Is it. pag. 63 l. 19 thereby whereby. pag 65. l. 6. of. to. Ibid. l. 14. Is it. It is. Ibid. l. penult. a holy one. only one pag. 71. l. 8. Or. Of. pag. 95. l. 22. what, was. Ibid. l 29. of. or. pag 99 l. 23. enterfeite. interfeire. Ibid. l. 24. fromforth pag. 11●. l. 7. cover. covet pag. 112. l. 23. that passage) read that passage, by the works the faith was consionmate) pag 124. l. 31. check. choke. pag. 126. l. 19 or stay read stay of Faith pag. 144. l. 6. Salamanca. of Salamanca. pag. ●52. l. 12. manifest. manifesteth. pag. 162. l. 17. this promise▪ this proviso pag. 167 l. 7. afore. aforesaid. pag. 176. l. 1. never si. never sin. Ibid l. 12. election elect. pag ●97 l. 34. the thing. the ●inge. pag. 205. l. ●3. to so. so to. Ibid. l 34. all in things▪ all in all things. pag 224. l. 1. we all. we are all. pag 233. l. 3●. of it, rebelling of it rebelling. pag. 234 l. ● if it pag 242 l 23. or justin▪ of justn pag. 250. l. 19 many. may pag 262. l ●8 〈◊〉. unjust. pag 263. l. 24. as act. an act. pag. 267. l. 9 contain. cont●●ue. pag 270 l. 11. antecedent primacy, read antecedent, primary, etc. pag. 28. l. 7. wounds. words. pag. 284. l. 1 for both forsooth. pag. 288. l. 14. raking. racking. Ibid. l. 25. creation. vocation. pag. 289. l. 20. in a respect simply. read in a respect, simply &c. Ibid l. 12 of title. or title. pag. 290. l. 9 guilty. guilty. pag. 255 l. 3. his life. this life. pag 296 l. 6. merit. mercy. pag ●04 l. 5. of themselves. of them. Ibid. l. 25. exacting. this. read exacting, this &c. pag 305. l. 27. and renewing y●t renewing. pag. 307. l. 6. avise. avail. Other less faults, especially in pointing, by reason of the obscure Copy, & absence of the 〈◊〉, the Reader himself will easily observe, and courtecusly correct as he readeth▪