hier cap. 4. Concil Agâ—â—hens can 14. Aug. ser 19. de Sanctis Optatus lib. cont Parm. Peter Mart. in his com places in English pag. 227. Cartwrig in his 2. reply p. 264. Centurist Centur. 4. col 409. Centur. 3. cap. 4. colum 83. Greg. Nazi in ep 8. ad Simplician Fulke in his reioynder to Bristowes reply p. 28. Calu. in Haeb. c. 7. v. 9. pag. 9. 4. in tract theolog pag. 389. Neither M. Higgons nor any Catholike writer euer maintained any such intention of helping all The Patriarches Prophets and Martyrs are remembred and not desired to be holpen the damned who dye in mortall sin are neither holpen nor remeÌ„bred as you may often read in S. Augustine and generally in all the rest howbeit you guilfully misconstrue some of their sayings to be meant of the mitigation of their paines But there are some of a middle sort who depart this life neither deadlywounded nor perfectly recouered of the infirmityes of sinne these only they intended to relieue as M. Higgons proueth and you without iugling should haue laboured to disproue 15. Your answeres to his former two differences are as full fraught with vntruth as this with fraudulency and deceit For you reply to the first We haue Altars in the same sort the Fathers had c. To the second We admit the Eucharist to be rightly named a Sacrifice Both cunning escheats You haue spirituall Altars only they had corporall and externall By nature common stones by blessing Holy and immaculate S. Gregory Nissen On which we Sacrifice vnto one God which were consecrated with Chrisme and the signe of the Crosse S. Augustine S. Dionyse and the Councell of Agatho Which were seats and receptacles of the body bloud of Christ Optatus Sayings disliked by Peter Martyr M. Cartwright and the Centurists who also affirme That the Altars erected within the first 400. yeares after Christ from Iewish obseruation crept into the Church 16. Secondly they had true and proper Sacrifices vnbloudy victimes propitiatory Hosts as I haue largely demonstrated in the Controuersy of the Masse They had A Sacrifice offered to God the Father wherin the Priest supplyeth as S. Cyprian according to the Centurists superstitiously writeth the roome of Christ. They had a Sacrifice The name whereof as M. Fulke affirmeth they tooke of Iewes and Gentils and not from Scripture They as Caluin sayth forged a Sacrifice in the Lords supper without his Commandment and so adulterated the supper with adding of Sacrifice And in another treatise The ancients quoth he are not to be excused for it is apparent they haue heerein swarued from the pure and proper institution of Christ. 17. Now M. Field haue you I pray such Altars such Sacrifices as these Such Altars as Crept into your Church from the Iewish custome Such Sacrifices as were forged without our Lords Commandment Such as adulterated his supper Such as swarued from the pure and proper institution of Christ If you haue let your hart abhorre these villanous inuectlues pronounced against them by the principal Captaines of your sect If not let your Pen retract your former asseueratioÌ„ Let it disclaime from the Altars and Sacrifices of the Fathers and be content to haue no society with them in these as your men account Superstitious abuses 18. In fine the chiefe Ring-leaders of the Protestants Centu. loc citat profession do not only reiect the Altars condemne the Sacrifices but they controle also the very manner of prayer the Fathers vsed for the Dead Therefore they practised some other kind then those foure which M. Calu. l. 3. Inst c. 5. §. 10. Bulling Decad. 4. serm 10. Field his consortes allow Caluin sayth About one thousand three hundred years ago it was receaued as a coÌ„mon custom to vse Prayers for the dead c. But they were all I confesse beguiled with errour Bullinger writeth I know â—he Ancients prayed for the dead I know the excellent Doctour S. Augustine the eloquent S. Chrysostome and many other old and renowned men what they haue left written of this matter I know the Fathers affirme prayer for the dead to be a TraditioÌ„ of the Apostls And S. Augustine Aug. ser 32. de verb. Aposto Centu. 3. c. 5. col 138. Osiand Cent. 3. l. 1. c. 5. p. 10 Hosp in hist Sacr. pag. 167. Spark p. 371. 372. Fulke in c. 10. 1. ep ad Cor. sect 8. prope finem Fulke in his Confutation of Purgatory pag. 262. writeth It is obserued in the vniuersal Church that Sacrifice be offered for the dead I know Aerius was condemned because he disauowed these Prayers But I aske whether the Fathers did well heerin or no The Centurists and Osiander blame Tertullian because he approued Oblations for the Dead and Anniuersary-prayers in their Obite-dayes Hospinian affirmeth of S. Cyril He sayd indeed according to the preuailing custome of his tyme that the Sacrifice of the Altar is a great help to soules Of S. Augustine D. Sparkes He was both greatly carryed by the sway and opinions of the multitude in determining the auaylablenes of prayers for the dead Whereupon in the very next page he sayth I may lawfully discent from him in that case M. Fulke auerreth Prayer for the dead was the drosse of Augustine and Chrysostome Tertullian sayth he S. Cyprian S. Augustine S. Hierome and a great many more do witnesse That Sacrifice for the dead is the Tradition of the Apostles 19. Another where he sayth But of memories of the Dead and prayers for the dead also we will not striue but that they were vsed before the tyme of Bede Ephrem Ambrose but without warrant of Gods word or authorityes of Scripture Indeed Is this the cause you reproue a custome so general supported by the greatest Pillers both of the Greeke Latine Church because they want the testimonyes of holy Writ for such is your common excuse repeated in another place We must not belieue Chrysostome without Scripture affirming that mention of the dead in the celebration of the Lords supper was ordained by the Apostles Would not a man thinke this Ghospeller meant to imbrace S. Chrysostome and admit those ancient Writers if they countenanced their assertions with the authority of the Ghospell Would not a man thinke he would then submit his iudgement vnto theirs No other sense I wis can be picked from his wordes notwithstanding farre other is his meaning this is a veile to couer his shame a disguised glosse of speach to pretend the awe and reuerence of Gods word when as neither God nor man neither humane writing nor heauenly Oracles doth he regard vnles they sound very tuneable to his straine Which that you may not condemne as a forgery deuised by me read the sayings of these Fathers and confront with them his answeres 20. S. Augustine first proueth that prayer for the dead disagreeth not from Scripture Not from that of S. Paul We ought all to be summoned before the tribunall
Church are certain publik notes and known signes by which the spouse of Christ is euidently marked and discribed vnto vs. Then it is true that we also acknowledg a supernaturall help or inward working of the holy ghost to belieue the Catholik Church and all the articles she proposeth yet in a farre different manner from that which our sectaries pretend for we require the interiour working to moue our will and eleuate our vnderstanding to belieue the mysteries already reuealed our sectaries require it to reueale the very mysteries which are to be belieued we to receaue the expositions of Scripture publikly and vniformily made by the diuine interpreters they priuatly to expound and particularly to interpret the scriptures themselues We haue moreouer prudentiall motiues or arguments of credibility prudently to induce vs to those acts of faith they haue no such arguments but of the contrary side many reasons to distrust their priuat spirits We besides the inward vnction and outward letter haue the safe-conduct of a common publike and inerrable directour they haue no other publik and outward guide then the bare letter subiect to a thousand false constructions Ours is the spirit of peace and vnion vniting vs all in the same belief theirs of strife and dissention making them infinitely to vary in poynts of faith Ours of submission theirs of presumption Ours inclineth vs to obey and humbly imbrace theirs proudly to iudge and peremptorily to conrroule the true preachers doctrine So that the heauenly inspiration which we allow hath not any linke of affinity with their priuate spirit THE SECOND CHAPTER WHEREIN All that which D. Reynolds D. Sparkes and M. Whitaker deuise to bolster their former Position is refuted BECAVSE so many windinges crosse-wayes occur in this wild desert of scanning words vnfolding texts and searching originall fountaynes our Aduersaries striue to assigne some lines to lead vs 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. c. Ioan. 5. v. 36. Mart. 7. v. 7. Iac. 1. v. 5. search and earnest prayer to God Of the one it is sayd Search the scriptures c. and they shall be opened vnto you Of the other If any of you want Wisdome let him aske it of God c. and it shall be giuen him Soueraygne helpes I graunt but no assured rules For how many haue troden these pathes who wandered and miserably perished amongst the briars of errour Pelagius Photinus Eunomius prayed earnestly and most diligently searched the Canon of Scripture who vented notwithstanding infamous heresies 2. M. Reynolds replyeth that the fault of these and others â—rring must be Not in conferring places most diligently but not in conferring them dâ—ligently inough In not praying as they Rein. c. 2. diuis 2. p. 60. p 45 1. Ioan c. 5. v. 14. Rom. c. 12. v. 13. should and searching as they ought in the spirit of fayth and modesty But you that carpe so often at the Schoolemens Quiddiâ—es what meane you now by this nice distinction betweene most diligently diligently inough Or what degree of diligence attribute you to that which is inough aboue the superlatiue exactnes of that which is most Further what do you vnderstand by searching as they ought in the spirit of Faith and modesty Doe you thinke it necessary the Collatour should belieue 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 meere fooleryes rather who can tell I beseech you when he prayeth in fayth and modesty as he should When he vseth diligeÌ„ce inough in searching as he ought Or how can others be warranted who they be that performe these thinges Is not this as hidden as intricate as inscrutable as the truth of Gods word for which we labour I thinke you suppose S. Iraeneus S. Cyprian S Ambrose S. Chrysostom S. Hierome S. Augustine prayed to God weighed his word in fayth modesty as they ought By what meanes then swarued they so farre from the true sense of Scripture as to be spotted with so many The Centurie writers Cen. 2. 4. 5. wennes and warts as you call them of superstitious Popery to wit the Sacrifice of the Masse Inuocation of Saints Free-will Merit Purgatory Prayer for the dead c You will answere againe They fayled in their prayers slacked of their diligence when out of the pure fountaines of holy Write they deriued these Romish dregs Well let it be they failed at least your late reformers Luther Caluin Beza c. failed not They prayed in fayth and modesty they marked they examined Scripture as they ought How commeth it then to passe they haue not obtained so much wisedome from God as to agree in their exposition How do they who follow the right rules of interpreting Scripture vary so infinitly as to dissent in aboue 80. seuerall expositions of these foure wordes This is my body which Claudius de Xainctes reckoneth Xainct repet 1. cap. vltimo vp besides innumerable other most irreconciliable iarres 3. I know not with what brasen face or steeled conscience D. Field and M. Sparkes depose That these their diuisions are imaginary and meerly accidentall not in points fundamentall Field in his appendix 1. par pag. 23. 24. Sparkes in his answere to M. Iohn Albins not in matters necessary to saluation Wheras they differ in number of Sacraments nature of the Church essentiall manner of her gouernement in the article of Christs descension into hell of his Passion Mediation of his equality with his Father our regeneration by Baptisme Iustification by fayth as I shall by Gods grace discouer heereafter And if these be not fundamentall points what points will you make fundamentall Or if your diligence your prayer with other helpes may mislead you in these why not in others Why define you not what articles they be in which yee are freed from errour Are you all priuiledged not to faile in fundamentall points can no man tell nor your selues accord in what points your priuiledge consisteth 4. For answere O thou Protestant are they fundamentall points which make men forfait their saluatioÌ„ which carry millions of millions to eternall flames Then whosoeuer BroughtoÌ„ vbâ— supra imbraceth your English translation of the Bible differeth as I haue proued from his owne companions in pointes fundamentall Are they fundamentall pointes which are necessary to be belieued And All points necessary to be belieued as M. Whitaker strayneth out of S. Augustines VVhitak c. 1 q. 4. c. 4 pa 29â— wordes so cleare in Scripture as they cannot be mistaken You square among your selues in pointes fundamentall some assigning these some others to be essentiall capital and necessary to be belieued Nay you vary in so plaine and perspicuous points
his seruants from Adam euen vntyll Moyses for the space of 2000. yeares without recording any one precept or instruction he gaue And when Iesus Christ his only Sonne came into this world he called his Apostles planted his Church Mar. 16. v. 15. Luc. 10. 16. Math. 18 v. 7. Matth. 23. v. 3. see S. Aug. ep 165. preached his heauenly doctrine yet neuer penned or so much as commaunded any one mystery to be written He gaue his Apostles commisson to preach the Ghospell to euery creature He charged vs to heare them as himself to giue eare to whatsoeuer they should teach or say But to giue credit only to what they should write he neuer gaue charge And therfore they preached many yeares conuerted thousands and deliuered vnto them the food of life before they compiled the bookes of Scripture as all our Aduersaries will confesse Yet sayth D. Reynolds after these bookes were once penned and published abroad all Reyn in his first Conclusion p. 616. things requisite to saluation are there conteyned which thus he laboureth to proue The Prophets taught the old Church the way of Saluation the Apostles with the Prophets togeather teach the new more plenteously fully The Doctrine of the Prophets Apostles is comprized in the holy Scripture the Scripture therfore teacheth the Church whatsoeuer is behoofull to Saluation Oh deceiptfull disputant who in so weighty a matter vseth such Sophistry How creepeth the Pronoune whatsoeuer into your conclusion not auouched in the premisses But if you will haue it vnderstood I denie your Minor I denie that the whole doctrine of the Prophets and Apostles is comprized in holy Scripture 2. To begin with the doctrine of the Prophets Moyses the first Scribe and chiefe Secretary of the holy Ghost was so farre from setting downe all thinges he receaued Orig ho. 5. in Num. Hilar. in Ps 2. from the mouth of God that whereas he was taught by him the law and true sense which is the life soule of the law the law he engrossed in writing but the sense and exposition thereof as Origen and S. Hilary affirme he secretly deliuered by inuiolable tradition to his Successours euen by the expresse will commandment of God as he seemed by Esdras whose testimony Esd â— 4. c. 14. v. 5. 6. as a most holy and learned man must needes beare sway in these plaine tearms to declare I haue disclosed vnto Moyses many meruailous things c. And I haue charged him saying These words shalt thou lay open and these shalt thou conceale Among which he concealed what meanes God prouided for the sauing and purging of women from originall infection what for children before the eight day of circumcision thinges not mentioned in Scripture as D. Field with Andradius willingly confesseth and proueth by Field l. 4. pag. 236. Andrad defen l. 2. the authority of S. Gregory That children then were saued by the faith of their parents Yet when Andradius inferreth that this at least could not be knowne but by Tradition D. Field reiecteth his inference as friuolous and sayth most fondly and contrary to himselfe That it was knowne and concluded out of the generall and common rules of reason and equity Field pag. 237. Most fondly For what necessary sequele haue the incomprehensible secrets of Gods hidden election in things supernatural with the common rules of naturall reason Are his wayes and meanes of saluation any way tyed to the discourse of man S. Paul who was rapt into the third heauen amiddest all his reuelations thought them farre aboue the reach of humane wit when he cryed out O alt tudo c. O the depth of the riches of Gods wisedome and knowledge how inscrutable are his iudgments and his wayes vnsearchable And were they made plaine before to Rom. 11. v. 33. the Iewes by the common rules of reason and equity Most contrary to himselfe because if the soueraigne and necessary meanes of sauing the aforesaid partyes not specifyed in holy writ be deduced from these general grouÌ„ds some behoofull thing necessary to saluation against Bilson against Reynoldes against himselfe is not conteined in Scripture 3. To these and such like close and hidden Traditions Eccles 8. v. 11. 12. King Salomon referred the Children of Israël when he sayd Let not passe the narration of thy elders for they haue beene taught by their fathers and of them thou shalt learne vnderstanding Of these King Dauid spake How many things hath Psal 77. â— he commanded our Fathers to make knowne to their children Of these the whole Scripture is so full as M. Reynolds and M. Bilson languishing in this Controuersy for want of proofs are faine to alleadge such texts to warrant their assertion as their aduersaryes might produce to diswarrant Rein. Con. â— p. 616. Bils 2. p. pag. 267. the same M. Reynolds obiecteth that saying of Moyses Giue eare O Israël to the ordinances which I teach Bilson that of Deutronomy Whatsoeuer I command that shall yee do Do not these places make for me What Rein pag. 616. 617. I teach what I command sayth God not what I write Reynoldes vrgeth out of Ieremy How Idolators are condemned for doing in their Sacrifices things which our Lord commanded Bils 2. paâ—â— pag. 206. Mala. 2. Bils 2. par p. 289. peruâ—â—ts this place translating the Priests lips should preserue wheras it is expresly in Hâ—brew jjâ—hmeru in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Latine custodieÌ„t shall preserue Ioan. ep 2. v 12. 1. Cor. cap. 11. â—4 not Which he commanded not I grant neither by word nor writing D. Bilson alleadgeth King Dauid How the word of God is a lanterne to our feete Reynolds cyteth Malachy Willing the people to remember the law of Moyses The word the law I confesse as well recorded in harts as printed in bookes which Malachy himselfe witnesseth The lipes of the Priests not the leaues of paper only shall keep or preserue knowledge and thou shalt require the law from his mouth Could they haue chosen better weapons for my aduantage then these they bring forth in their owne defence Perchance they reserue their forces to mantaine at least that after the Apostles and Euangelists penned their preaching nothing auailable to saluation is left vnwritten But their weaknes also heerein shall openly appeare as soon as I haue proued that the Apostles thought it not expedient to set downe all things in writing that they often referre vs to vnwritten Traditions that reason conuinceth the necessity of them and the Fathers mention many which we must needs imbrace 5. S. Iohn sayth Hauing more things to write vnto you I would not impart them by paper and inke S. Paul left some holy decrees and ordinances vnpenned of which he spake to the Corinthians The rest I will dispose when I come some deep points of Christs Priesthood insinuated to the Hebrewes Of whome I haue great speach and inexplicable to
touching Christ so high so inexplicable so farre aboue the reach of the Iews were not necessary if not for euery particuler member yet for the saluation of the body of the Church 8. Moreouer to draw to some particuler issue First to belieue the Scriptures themselues the Ghospell of S. Iohn the Epstls of S. Paul al the books of holy Writ is necessary to saluation which notwithstanding we only know as S. Augustine teacheth by the Tradition of the Church Secondly to belieue imbrace the true sense of Scripture is necessarie to saluation which as S. Ambrose S. Ambser 25. 34. Iero Epist ad Mar. Cyp. lib. 1. Epist 12. Ierome S. Cyprian accord we are vndoubtedly taught by the Traditions of the Church Thirdly to beleeue the baptisme of Infants Fourthly the pepetuall virginity of our Blessed Lady Fistly the procession of the holy Ghost from the Father and the Son Sixtly The celebration of the Feast of Easter vpon a Sunday Seauenthly the Father to be vnbegotten Eightly the Sonne to be consubstantiall is necessary to saluation and yet where do we learne them but from the Traditions of the Church For although the substance of some of these points be Rein. c. 2. diuis 2. p. 51. 52. darkly insinuated in Holy Writ as M. Reynolds answereth to the latter instances and others reply to the former yet the precise termes and cleare explication the Aug. Ep. 174 â—â—n Max. Ari subuersion of errour and light of our profession we read not expressed as S. Augustine argueth in the diuine Scriptures 9. Lastly to be able to conuince heretikes is necessary to the saluation of the Church yet Tertullian and Vincentius Field l. citato Euseb l. 5. histor Lirinensis with whom D. Field also closeth herein shew that they cannot be refuted but by Tradition By which the same Tertullian repressed the Marcionists Irenaeus the Valentinians S. Cyprian the Nouatians Epiphanius the Apostolikes S. Hierome the Heluidians S. Augustine the Donatists and S. Athanasius which other Doctours of his Epiphani haer â—1 Beza con Trinitar Vvhitgift cont Cart. Barlow in the conference p. 10 13. p. 68. Beza epist Theol 8â— p. 334. 335. tyme the Arians Yea the Sectaries themselues at this day to refell their Aduersaries runne to the supply of vnwritten Traditions Beza against the Trinitaries Whitgift against Cartwight our Protestant ministers in the conference before the Kings Maiesty against the Puritans where by Tradition they proue Confirmation Absolution the signe of the Crosse in Baptisme and the like Beza addeth that without the tearmes of Essence Person Nature Property c. borrowed from men the blasphemous Arian Nestorian and Eutichian heresies cannot sufficiently be reproued In fine all you who professe the exact following of the written word against the same written word imbrace the Tradition and practise of the Church The word of God commaundeth vs to abstaine from bloud and strangled meates which all Christians obserued fot some hundred yeares togeather you contrary to the word of God contrary to the primitiue Church Act. 15. v. 20. Exod. 31. v. 17. Iere. 17. v. 24. Field l. 4. cap. 20. presume to feed on these forbidden meates only warranted by our Tradition The word of God commaundeth Saturday to be the Saboath-day of our Lord and to be kept holy as an euerlasting couenant you without any precept of Scripture to vse D. Fields owne words chaunge it into Sunday only authorized by our Tradition 10. Diuers English Puritans oppose against this point that the obseruation of Sunday is proued out of Scripture Act. â—0 vers 7. Out of the acts of the Apostles where it is said In the first of the Saboath when we were assembled to breake bread out of the first to the Corinthians In the Saboath let euery one of you put apart with himselfe out the Apocalips I was in spirit â— Cor. 16. v. 2. in the Dominicall day Haue they not spon a faire thrid in quoting these places If we should produce no better for Purgatory prayer for the dead inuocation of Saints the like they might haue good cause indeed to laugh Apoc. cap. â— v. 10. vs to scorne for where is it written that these were festiuall dayes in which those meetings were kept Or where is it ordayned they should be alwayes hereafter obserued Or which is the summe of all where is it decreed that the obseruation of our Lords day or of the first of the Saboath should abrogate abolish the sanctifying of the Saboath which God coÌ„manded euerlastingly to be kept Not one of these is expressed in the written word Notwithstanding such stuffe as this others bring to proue the Baptisme of infants also out of Scripture to wit Circumcision was ministred to infants but Baptisme succedeth in the place of Circumcision therefore Baptisme ought to be ministred vnto them Sure a subtile kind of reasoning Calu. l. 4. instis c. 16. §. 16. §. 6. 7. by which it followeth that women ought not to be baptized nor children neyther before nor after the eight day But women sayth Caluin are of the sanctified seed of Israel they are comprehended in the couenant made to Abraham They are so And are now in the new law conteyned therein as much as they were in the old How chaunceth it then they may not in these dayes be made heires of Gods promise without the Sacrament of Baptisme as well as in those without the seale of Circumcision if you haue no better auctority for baptizing female infants then the abrogated precept of Circumcision which neuer could oblige their sexe at all 11. M. Field wisely coÌ„sidering the force of these replyes Field l. 4. cap. 20. weake oppositions of his fellow-Ghospellers leauing them coÌ„plyeth with vs so far in this point as if the dregs of their foule ingredients had not filled his Pen he might haue beene graced with the name of a Catholike writer We admit sayth he first the bookes of Scripture Canonicall as deliuered by Tradition secondly the chiefe heads of Christian doctrine contained in the Creed thirdly the forme of Christian dostrine and distinct explication of many thinges somewhat obscurely contained in Scripture c. fourthly the continued practise of such thinges as are not expressed in Scripture fifthly such obseruations as are not particulerly commanded in Scripture Among these and the former he reckoneth the fast of Lent the Baptisme of Infants and Obseruation of our Lords day he addeth also some few leaues after That many other thinges there are which the Apostles doubtles deliuered by Tradition Such is the force of truth as is often breaketh forth out of the mouths of her enemyes 12. Well then if the sense and explication of many obscure places of Scripture if these chiefe heads and articles of our beliefe if diuers practices obseruations and sundry other things not decreed in Scripture are to be learned by Tradition euen by the testimony of
so great a maister in Israel why blame you vs for approuing what your selues allow Why appeale you to Scripture alone and yet subscribe to such and so many points of fayth not comprised in Scripture Or if these Traditions be necessary to be imbraced what meane you M. Field to renounce others as ancient as behoofull as warrantable as these euen by the rules your selfe prescribe which are Field l. 4. cap. 19. pa. 242 Iran lib. 4. c. 32. â—ulke in his confut of Purgat p. 362. 303. 393. August tract 84. in Ioan. Chrys bo 21. in act Concil Nicen. 2. Damas lib. 4. c. 17. Hiero. con Vigil c. 2. Middlâ—ton Papis pag. â—34 Bils part 2. pag 265. Rom. 10. 17. Basil de spir Sanct. c. 27. Chris ho. 4. in â— Thes 5. Aug. Ep. 119 86. Field l. 4. cap. 20. Rein. conclus 1. pag. â—17 The authority and custome of the Church Consent of Fathers or testimony of an Apostolicall Church By these Irenaeus alloweth the new oblation of Christs body and bloud as a Tradition from the Apostles Why reiect you this Tertullian S. Cyprian S. Chrysostome S. Hierome S. Augustine approue as M. Fulke your great Golias granteth the Sacrifice and prayer for the dead as an Apostolicall traditioÌ„ Why disproue it you S. Augustiue S. Chrysostome admit a memory or Inuocation of Saints in the selfe same sacrifice Three hundred Fathers of the second Councell of Nice defend with S. Iohn Damascen the adoration of Images as a Tradition from the Apostles S. Hierome by the custome of the Church and consent of Fathers D. Fields rules for true Traditions mantaineth against Vigilantius the religious worship of holy Reliques By the same Tradition of the Church and consent of the Fathers M. Middleton auerreth vowes of Chastity to be obserued What meane you to make no reckoning of these Are you only priuiledged to admit or discard what Traditions you please to countenance or deface whatsoeuer you list But an ill cause without cosenage cannot be vpholden I acknowledge the shifts of pouerty and falshood 13. Against these vnanswerable grounds M. Bilson opposeth in this weake and impertinent manner Fayth is by hearing and hearing by the word of God therefore S. Paul alloweth not matters of faith vnwritten How often shall I repeate inculcate a truth that the word of God is partly written partly vnwritten and this as S. Basil S. Chrysostome S. Augustine affirme is as worthy to be credited as the other Which speach albeit M. Whitaker noteth in S Chrysostome as inconsiderate and vnworthy so great a Father yet M. Field approueth it and reason perswadeth it vnles you belieue that letters figured with inke and paper add awe of reuerence to Gods hidden verityes M. Reynolds obiecteth out of S. Iohn These thinges are written that yee may belieue that Iesus is Christ the Sonne of God and that belieuing you may haue life in his name Heereupon M. Reynolds inferreth Ioan. 20. v. vlt. that S. Iohns Ghospell alone is sufficient to faith and saluation What may not be proued where such illations go currant S. Iohn speaketh of signes and miracles M. Reynoldes extendeth himselfe to many other matters S. Iohn writeth there of one principall point of fayth he concludeth all necessary to saluation S. Iohn disputing against Cerinthus who denyed the diuinity of Christ affirmeth that he hath written sufficient to proue that Christ is the sonne of God M. Reynoldes arguing against vs forceth him to say that he hath written inough concerning that and all other necessary articles of our beliefe Againe if S. Iohns Ghospell alone haue sufficient to saluation needlesse are the rest of the Euangelists the Epistles of S. Paul of S. Peter of S. Iude the Reuelations of S. Iohn wholy needlesse If S. Iohns Ghospell alone haue sufficient the Natiuity and birth of Christ his Circumcision Apparition the Institution of our Lords supper and many other thinges of which S. Iohn writeth nothing are not necessary to saluation Which to confesse is vtterly to subuert all Christian Religion to deny is plainely to ouerthwart M. Reynoldes assertion Rein. con â— 1. p. 618 â— 619. 2. Cor. 3. 16. 14. Secondly he alleadgeth out of S. Paul That all Scripture inspired by God is profitable to teach argue c. That the man of God may be perfect instructed to euery good worke Our Aduersaryes boast much of the pregnancy of this place and yet if it made any thing in their behalfe it would conuince that all and euery Scripture euery Epistle euery Chapter euery sentence which is some Scripture were The Greek hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Latin Omnis Al or euery auailable to these foresayd effects Which they perceauing resolue rather to abuse the word of God then loose the force of their argument when insteed of all or euery Scripture they most fraudulently translate the whole Scripture contrary both to the Greeke and Latin text But no deceite will serue to betray the truth The whole Scripture was not finished when S. Paul wrote that Epistle the Ghospell of S. Iohn which by it selfe alone as M. Reynolds auerreth â— sufficient to saluation the Apocalips and other bookes of Scripture were wanting at that tyme he could Rein. loc citat not then speake of the whole Scripture before the whole was extant or if he meant of the whole that was written it maketh nothing against vs. For S. Paul speaketh of the profitablenes of Scripture to instruct argue c. and not of 1. Tim. 4. v. 8. the sufficiency thereof Many thinges are profitable to promote vs to perfection which are not sufficient to atchieue the same Piety as S. Paul writeth is profitable to all thinges yet not alone sufficient nor only profitable You cannot deny but that rayne is profitable for the fruits of the earth yet without the labour of men fertility of soile heate of the sunne not sufficient to make them increase So as when M. Reynolds disgraceth this as a mincing distinction he discrediteth not vs but S. Paul for mincing in this manner 15. Fourthly others obiect That Christ reprehendeth the Traditions of men S. Paul condemneth them and S. Peter exempteth all Christians from them They mistake Christ Mat. 15. v. 9. Colos 2. v. 22. only reprehendeth the fond and friuolous Pharisaicall traditions or deprauations of the law called Deuteroses Of which also S. Peter speaketh or of the superstitious errours of the Gentils from which we are redeemed by the bloud of Christ S. Paul forewarneth vs of the vaine Sophismes 1. Pet. 1. â— 18. and fallacyes of the Philosophers which impaireth not the authority of our soueraigne and holy Traditions deriued from the Apostles and their successours inspired by the holy Ghost 16. Yet M. Field will needs endite vs of two hainous faults 1. That we charge the Scriptures with imperfection 2. Field l. 4. c. 15. That therfore we rely vpon humane interpretations and vncertaine
Traditions Both false depositions both wrongfully imposed crimes A wrongfull crime it is that we traduce the Scriptures as vnperfect We graunt with Vincentius Lyrinensis Vincen. Lyâ—â—nen cap. 2. that the Canon of Scripture is perfect a perfect light and lanterne to our feet a perfect rule and direction of sayth if as he noteth the line of Propheticall and Apostolical interpretation be leuelled according to the square of the Ecclesiastical and Catholike sense As great a wrong that we cleaue to humane and vncertaine Traditions We anker on such as are diuine certaine and infallible authentically warranted by the rules himselfe approueth to descend from Christ or the Church his holy and vndoubted Spouse 17. A like wrongfull crime M. Sparkes fastneth vpon Sparks p. 82. 83. vs when he sayth That we preferre the authority of the Church the wife before Christ the husband that we make the written word of God inferiour in authority to the Church and to haue his Canonicall credit from thence Sure you are as Salomon censureth a guilfull witnesse who furnish your cause Prouerb cap. 14. Testis fidelis non mentitur Profert mendaciâ—â— dolosus testis Io. 4 3. Reg. 3. with such shamefull lyes When many belieued in Christ induced by the speach of the Samaritan woman was her authority prefeâ—â—ed before Christ When King Salomon decreed the infant for which the two harlots contended to belong to her whose bowells were moued at the sentence of his death did he make her therby the mother of the child or declare her to be the mother who was the mother indeed So when we imbrace Gods written word by the externall approbation and testimony of the Church answerable to that of S. Augustine Ego Euangelio non crederem c. I would not belieue the Ghospell vnles the authority of the Church moued me thereunto we extoll not the Aug con ep Fund cap. 5. voice of the Spouse before the voyce of Christ. Nor the Church when it defyneth any booke to be Canonicall Scripture doth giue it thereby diuine and Canonicall credit Bils part 4. pag â—81 Rem cont 1. pag. 619 6â—9 Field l. 4 Stapleton cont 5. de poâ— Eccles quaest â— but commaundeth that to be receaued by others as Canonicall which hath in itselfe Canonicall authority 18. Lastly our Aduersaryes arme themselues with the weapons of the Fathers and M. Bilson marshalleth six togeather in a rancke S. Athanasius S. Chrysostome S. Cyrill S. Ambrose S. Augustine and Vincentius who conformably mantaine the sufficiency of Scripture in all necessary points of fayth Many other to the like purpose are alleadged by M. Reynolds and M. Field To all which I answere First that the Scripture is taught to containe all things necessary to saluation as the vniuersal ground Cyril l. 12. c. vltimo Chrys ho. 3. in 2. Thes 2. Vincent aduersus prophan hae nouit c. 2. Bafil ep 80 Cyril de rect fide ad Regi Hieron in Psal 86. Aug. l 3. con lit Petil Tert. lib. cont haer Athan. l. cont Gent. Aug. l. 2. cap. 9. Rein in his conf c. 2. diuis 2. Aug. l. 10. de Gen. ad lit c. 23. Bils 4. par p. 582. 583. Field in appen 2. p. §. 8. Aug. l. 4. c. 24. Dio. l. Eâ—c bier c. vlt. Orig. in 12. Leuit. bom 8. in cap. 6. epist ad Rom. seed or roote from which whatsoeuer we belieue may either mediately or immediatly be gatheted as S. Cyril and S. Chrysostome auouch Secondly as it teacheth and directeth vs to the authority of the Church and doctrine of her Pastours by which euery point is of may be particulerly and clearely explained Thus Vincentius and others are to be interpreted Thirdly it is affirmed to containe all thinges and that nothing besides the Scripture is to be admitted to wit no priuate customes or particuler Traditions not agreeable or repugnant to the writen word as S. Basil S. Cyrill S. Hierome S. Augustines meaning is in his booke against Petilian Fourthly the Fathers often acknowledge the sufficiency of Scripture to conclude euen in plaine and expresse wordes certaine maine principles of our fayth as that God created all thinges of nothing of which Tertullian against Hermogenes That Christ is the true God That Idolls are not God of which Athanasius writeth Or they teach it clearely comprehends the chiefe articles of our Creed and ten Commandments of which S. Augustine only speaketh in his booke of Christian doctrine so often quoted by M. Reynolds 19. Besides which many other things are necessary to be imbraced as by Fathers Reason and Scripture I haue already conuinced and therfore will close vp my whole discourse with one or two sentences of S. Augustine and Origen S. Augustine sayth The custome of the Church in baptizing Infants is not at all to be belieued vnles it were an Apostolicall Tradition M. Bilson and M. Field haue no other shift to trauerse the euidence of this place then by accusing it of some secret corruption But what was he corrupted also in his booke of Baptisme against the Donatists where he repeateth it againe Was Dionysius was Origen corrupted too who sayth The Church receaued a Tradition from the Apostles to minister Baptisme also to Infants Was this other passage of S. Augustine corrupted likewise Aug. de Bap. con Donat. l. 5â— c. 23. It is an article of faith to belieue this Baptisme to be valide Orig. in c. 3. ad Tit. teste Pamphilo in Apol. prâ— Orig. of the validity of Baptisme ministred by Heretikes The Apostles commanded nothing hereof yet the custome which was opposed herein against Cyprian is to bebelieued to proceed from their Tradition euen as many things be which the whole Church holdeth and are therfore well belieued to be commanded of the Apostles although they be not written I may then conclude with Origen He is an Heretike who professeth himself to beleiue in Christ yet belieueth otherwise of the truth of Christian fayth then the definition of Ecclesiastic all Tradition containeth 20. Notwithstanding to reproue our Aduersaries and satisfy all indifferent Readers that we fly not to the succour of Traditions for want of proofes out of holy writ I will vphold the right of our cause in euery ensuing Controuersy as I promised in my Preface by the irreprouable testimonies of Gods written word THE THIRD CONTROVERSY WHEREIN The Reall Presence is maintayned against D. Bilson and D. Sparkes CHAP. I. AS the vnspeakable riches of Gods infinite loue in no mystery of our fayth appeareth more bountâ—full then in the true and reall Fresence of Christs sacred Body conteyned in the holy Eucharist so the vnsatiable malice of our deadly enemy no where more hatefully bewrayeth it selfe then in seeking to abolish this most blessed dreadfull and admirable Sacrament For besids the Armenians Messalians Grecians and Aquarians Althons de Cast l. 9. adu haer v Eucharist Aug. de haer Epiph haer 26. whose errours
Euch. Saâ— lib. 3. c. 5. tops of mountaines Rabi Achilas There shal be substantiall Bread in the earth in the heads of Mountaines And Rabbi Ionathas The Cake of Bread shal be made a sacrifice on the heades of Priests which are in the Church A plaine description of our sacred Host which vnder the formes of bread our Priests reuerently lift aboue their heades to shew vnto the people 15. Malachy also most plainly prophesyeth of this vnspotted sacrifice saying From the rysing of the sunne euen to the setting my name is great amongst Gentils In euery place there is sacrifyced and offered vnto my name a cleane Oblation This testimony so cleare M. Reynoldes and M. Bilson hide and ouercast with the misty construction of spirituall sacrifices which cloud Cardinall Allen our famous Country-man with many reasons vnanswerable and authorityes of Fathers irrefragable strongly repâ—â—â—â—th and dissolueth wholy First because spirituall sacrifices are many this one Secondly they succeeded not the offerings of the old Law this doth Thirdly they common to the Iewes this proper to the Gentils Fourthly they are named in Scripture with addition or limitation as the Sacrifice of Prayse of Iustice of Contrition c. this without any abridging tearme is sayd to be sacrifyced to be offered in true and proper sense as the Hebrew word in that place manifestly proueth where insteed of Oblatio it is Minchah which alwayes signifyeth a proper Sacrifice or guift of homage and is neuer taken in Scripture for an improper Oblation such as prayers and other spirituall good deeds are Fifthly they euen our best and purest works in the erroneous perswasion of our Aduersaryes are soule and defiled in the sight of God tainted with the corruption of our sinnefull Natures this so faire as the Prophet honoureth it with the Epitheâ—e of A cleane Oblation so pleasing to God as he glorifyeth in it aboue all the Hosts and Holocausts of the Leuiticall Law 16. M. Reynolds albeit he ouerflorish the former reasons Reyn. c. 8. diuis 4. p. 527. with some shew of answer yet heere in this last he sticketh so pittifully grauelled as one while he auoucheth our best deeds not to be vncleane things but vnperfectâ—y cleane defiled with the staynes of vncleanes uillingly yet weakly done lesse perfect not absolutly vnpersect And in the page notwithstanding immediatly before he granteth them so faulty as they transgresse the Commandements of God so muddy as they make vs guilty of the whole breach of the law What Reyn. Ibid. 526. strang Paradoxes What positions be these Who did euer heare of a worke in it selfe vncleane taught to be stayned with the remnant of vncleanes A dy wholy black said to be coloured with the spots of blacknesse For of what vncleanes do we speake but of that spirituall vncleanes which is displeasing vnto God Wherefore if the spots with which our holiest actions are infected be not veniall as your selues say but mortall and deadly crimes if they be such deepe transgressions As they make vs guilty of the whole breach of the law They are not weakly but wickedly done not imperfectly fayre but absolutely soule not partly festered but wholly cankered with the contagion of sinne worthy to be hated vnworthy to be practised farre vnworthy M. Reynolds to betoken that cleane Oblation which cannot receiue the least taint of Chrys in com Ps 95. Eus de demons l. 1. c. 9. prop. fin c. 6. circa medium Calu. l. de ver Eccles refor â—irca medium habetur ille liber inter eius tract theo Iren. Athan Ambros Augu. Arnobius proue out of Scripture the Sacrifice of the Masse as Caluin confesseth See Baron in Annal. an Christi 44 nu 28. Bed l. 4. bist c. 14. Abdias in bist eius Philact ex lit Praesb Acha. S. Athan S. Basil S. Chrysost in their litur Cyp Ep ... extat haec S. Cornel. Ep. com 1. â—ibl 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 it selfe not from the impurity of the vngracious Minister Such is the diuine dreadfull most holy Sacrifice of the Masse to which only the Prophet alludeth as the Fathersteach 17. S. Chrysostome citing these wordes of Malachy saith Behold how excellently how perspicuously he hath set forth describeth the Mysticall Table which is the vnbloudy Host Eusebius alleadging 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 ueedfull Altars to be erected not in Iury only but in euery Country S. Irenaeus I need not produce because Caluin the chiefe Patriarke and piller of Protestancy acknowledgeth him to expound this passage of the Sacrifice of the Masse as S. Athanasius S. Ambrose S. Augustine Arnobius likewise doe according to him the former of Melchisedech by his words you may gesse of his intemperate spirit therefore I heer insert them It is vsuall with these knaues so the foule-mouthed Runnegate miscalleth our Catholike writers to scrape togeather whatsoeuer is vnsound or corrupted in the Fathers c. Wherefore when they obiect the place of Malachie to be expounded of the Sacrifice of the Masse by Irenaeus the oblation of Melchisedech to be so handled by Athanasius Ambrose Augustine Arnobius it is briefly answered those selfe same writers otherwhere also interprete the bread to be the body of Christ but so ridiculously that both reason and truth maketh me dissent If this be to refute not confirme our doctrine let the Reader iudge when such and so many substantial witnesses some within the 3. some within the 4. all within the 5. hundred yeares after Christ are confessed by one of the chiefest Protosectaries of our time to mantain in two fundameÌ„tal points the same which we defend with whom the Apostles themselues and Pastours of the Church in all ages haue agreed 18. For did not S. Peter as the ancient authenticall tradition deliuereth say Masse as Naples Did not he and S. Paul both appeering to an holy man of our Country command Masses to be sayd in the feast of S. Oswald our vertuous King as venerable Bede reporteth Was not S. Mathew barbarously slaine Sacrificing at the Altar Did not S. Andrew say Masse S. Iames did not he write a Liâ—urgy or Masse S. Athanasius S. Basil S. Chrysostome did they not compose the like Did not the Priests in S. Cyprians tyme say Masse in prison Doth not Cornelius Bishop of Rome complaine the presecution was so cruell in his tyme aboue 254. yeares after Chist that they could not say Masses neyther in publike nor in the priuate grottes caues vnder groud Was it not decreed in the second prouinciall Councell of Vase a towne in France wherof Plinie and Ptolemy make mention celebrated the yeare of our Lord 444. that Kyrie eleison should be sayd at Masse in the Churches of France as
par pag. 63. Reyn. in his conf c. 2. diuis 1. 1. Cor. 3. among the Apostles deserued to heare Thou art Peter and vpon this Rocke will I build my Church worthy truly who to the people which were to be builded in the house of God might be a stone for their foundation a pillar for their stay a keye to open the gates of the kingdome of heauen M. Bilson may say as some Protestants are wont that S. Augustin reuersed these things in his booke of Retractations how beit he is so far from retracting that exposition as he there confirmeth it rather by the authority of S. Ambrose and at the length leaueth it to the Readers choise whether he will haue Peter or Christ the Rocke on which he builded his Church 9. But D. Bilson and D. Reynoldes with him alleadge out of S. Paul Another foundation can no man lay then that which is already layed which is Christ Iesus I answere another chiefe principall and independent foundation besides Christ no man can lay but an inferiour secondary or subordinate may be layed without danger of disgrace Basil in concione de paeniten to his vnmatchable priuiledge Because as S. Basil excellently teacheth God imparteth his dignityes not depriuing himself of them but enioying he bestoweth them He is the light and yet he sayth you are the light of the world he is a Priest Basil ibid. and he annoynteth Priests he is the Lambe and he sayth Behould I send you like lambes amongst the middest of woules he is a Rock and he maketh a Rocke and immediatly before resuting this Ephes 2. Apoc. 21. former obiection he sayth Though Peter be a Rocke yet he is not a Rocke as Christ is For Christ is the Rocke vnmoueable of himselfe Peter vnmoueable by Christ the Rocke 10. If you inferre that all the Apostles were thus tearmed Rockes and foundations of the Church I answer they were indeed in a certaine manner foundations all because they were all chosen to preach the Ghospell and plant the fayth in euery part of the world they were all immediatly instructed by Christ they had all most ample and vniuersal iurisdiction throughout the whole empyre of the Church In which respects Origen S. Ambrose S. Hilary S. Hierome and rest whome M. Bilson and Bils par 1. pag. 63. Reyn. c. 2. diuis 2. p. 37. Iohn 20. v. 23. Matth. 16. v. 19. Iohn 17. v. 9. Luc. 22. v. 3â— Iohn 16. v. â—3 Luc. 22. v. 32. Ephes 2. v. 20. Matt. 16. v. 18. Mar. vle v. 15. Ioan. 11. v. 17. Bern l. 2. de CoÌ„sider Pascere apud Haebreos idem nonnumquam est quod regere Psal 22. Dominus regit me in Hebraeo est Dominus pascit me M. Reynolds obiect confesse the keyes to be giuen to all the Apostles they acknowledge them al Rockes and Foundations of the Church yet as their authority was delegate S. Peterâ— ordinary as they had absolute power ouer others S. Peter ouer them so they had all the keyes but with dependency of Peter they were all foundations but Peter the first after Christ and maine foundation both to them to the whole Church with them Whereby he excelled the rest of his fellow Apostles in prehemineÌ„ce of power in preheminence of Fayth in preheminence of dignity And therfore whatsoeuer priuiledge in any of these kinds is attributed in holy Write to all the Apostles togeather with Peter the same is imparted againe to Peter alone in a more peculiar and speciall manner To them all power was graunted to remit sinnes Whose sins yee forgiue they are forgiuen them and whose yee retaine they are retained To Peter alone in more ample sort Whatsoeuer thou shalt bind on earth shal be bound in the heauens and whatsoeuer thou shalt loose in earth shal be loosed also in the heauens For them all Christ prayed that they might be constant in fayth Not for the world do I pray but for them whome thou hast giuen me for Peter alone I haue prayed for thee that thy fayth fayle not To them all our Sauiour sayd When the spirit of truth commeth he shall teach you all truth to Peter alone Confirme strengthen thy brethren in the truth the holy Ghost shall teach Of them all it is written That we are planted vpon the foundation of the Apostles and Prophets of Peter alone Thou art Peter and vpon this Rocke will I build my Church To them all it was sayd Going into the whole world preach the Ghospell to euery Creature To Peter alone Feed my sheep What sheep sayth S. Bernard the people of this or that Citty Of this or that Kingdome My sheep quoth he To whome is it not manifest that he designed not some but assigned all Nothing is excepted where nothing is distinguished 11. Feede my sheep that is feed all that are within the compasse of my fold all that may be intituled myne whether they be Apostles Bishops people or Princes vnlesse Matt. 16. v. 18. â—â— Psal 2. Mich. â— Matth. 2. Apoc. 2. perchance their Apostolicall Episcopall or Imperiall soueraignty any way exclude them from the number of my sheep By these wordes that great reward which was promised to S. Peter in the 16. of S. Matthew is heer exhibited to him and his successors by these he is installed in his Pastorall dignity by these he is created head of the Apostles and chiefe Gouernor of the militant church as the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth declare which importeth not only feed but feed by gouerning and ruling as may be seene in diuers other places of Scripture Likewise Euseb Emiss serm in Naâ—iuit S. Ioan. Euang our Blessed Redeemer gaue heere vnto S. Peter commission both to feed his Lambes to feed his sheep whereupon Eusebius Emissenus aboue a thousand yeares ago proposeth this conuincing argument He committed sayth he to S. Peter his Lambes and then his sheep because he made him not only a Pastour but the Pastour of Pastours Peter therfore feedeth the lambes and also the sheep He feedeth children and their Mothers he ruleth the people and their Prelates He is therefore Ioan. â—1 v. 15. the pastour of all because besides lambes and sheep there is nothing in the Church Hitherto Eusebius Also before this power was giuen to Peter Christ demanded of him Simon of Iohn â—ouest thou me more then these What caused the Sonne of God to exact more loue of Peter then of his fellow-Disciples Had not equall loue beene sufficient to equal care Why then doth he exact more But only because Chrys l. 2. de Sacerd. Ecclesiae praefectura he bequeathed vnto him a farre higher Dignity a more perfect charge ouer his floke the headship or primacy of the Church as S. Iohn Chrysostome by the force of this argument inuincibly proueth 12. Moreouer when our Sauiour repressed the in ordinate Luc. 22. v. 26. lust and desire of raigning in his Disciples a
euer can be And therfore S. Paul calleth an Idoll Nothing Habacuc A false Image Homer An empty shadow Plato Alye And M. Reynolds our Ghospellers Proctour who straineth his wits to confound Image with Idol may make thereby the Image of his Prince the Idol of him The Sonne of God the Idoll of his Father So to discountenance our earthly Images he impiously defaceth the Diuine Image it selfe and despiseth the decree of 350. Bishops in the seauenth generall Councel where they are all accursed who presume to traduce the Images of Christ and of his Saints with the name of Idols 5. Moreouer vve distinguish in Images tvvo thinges the matter and the forme The matter is not only the wood gold siluer brasse or other mettall but the draught of colours the proportion forme and figure also which M. Bilson the easier to enwrappe vs in his supposed crime of Idolatry wrongfully teacheth to Bils 4. par pag. 557. be the forme The forme say we is the representation the picture carryeth of the originall it selfe which is not the immediate worke or effect of art but a relation arising out of that artificall figure which man hath drawne Now the reprehension of the Idolaters the testimonyes of auncient writers M. Bilson and M. Reynolds quote the reason they and their followers alleadge ayme all at Bils 4. par p. 550. c. Reyn. de ido Ro. Ec. lib. 2. this that Images ought not to be honoured materially not the wood not the figure not the forme or proportion fashioned by man not any portraicture of Saint in regard of it selfe which vve willingly agnize Yet we auouch that picturs as they are holy things by the deputation consecrated to an holy vse as they represent the Originals vnto vs for these two respects are to be honoured not with Diuine but with a Religious and respectiue kind of worship as I shall demonstrate at large after that I haue declared the lawfull making keeping of them 6. And who can wisely doubt hereof when he heareth the Diuine 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 caruing in Beseleel Oliab allowed by God to no other end as Caluin graunteth When Salomon 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 buls lions palme-trees c. When he obserueth the practise of all Nations of all the elect and chosen of God who haue the pictures of their Friendes the Images of Kings Queenes and Emperors stamped in coyne portrayted in tables in tapestry in cloath of Arras in many rich and sumptuous monuments when he looketh into the custome of the primitiue Church which adorned their Chapels Oratoryes and holy places with the picture of Christ of his Apostles and of sundry Saints as I shall imediatly shew Lastly when Christ and his Disciples made diuers pictures themselues For S. Iohn Damascene Euagrius Nicephorus and Theophanes record That a paynter endeauouring 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 Sauiour himselfe tooke the white linnen 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 Sauiour yet was hindred by infirmity And Theophanes recounteth how Philippus Generall of an army vnder Mauritius the Emperour caused this Image of singular piety to be carryed into the field and gayned thereby a renowmed victory ouer innumerable troupes of Persians 7. The second Image was the Veronica which Christ our heauenly Painter after the same manner without Methodius Ep. apud Marian. Scotum in Chro. an Dom. 39. Pen or Pensill miraculously shadowed in a Handkercher or Towell offered vnto him by a deuout woman of that name as he fainted vnder the burden of his Crosse ascending the Mount Caluary which in the raygne of Tiberius the Emperour was brought to Rome and there honorably reserued and with great deuotion shewed the people euery Maundy Thursday at night 8. Many other Images of Christ were made euen by those that liued in his time One by the woman healed of her bloudy flux set vp at Peneades a citty in Palestine and graced with many miracles The first Eusebius relateth Euseb l. 7. hist c. 14. of an vnknowne hearbe budding vp at the foote of the Brasen Statua which when it grew so high as to touch the hemme of our Sauiours Image it receiued vertue Sozom. l. â— cap. 20. to heale all kind of diseases The second is mentioned by Sozomenus to wit how Iulian the Apostata threw downe that Image of Christ and set vp his owne insteed therof which was immediatly destroyed with fire from heauen but the Image of Christ broken in pieces by the Pagans the Christians afterward gathering the pieces togeather placed in the Church where it continued as he writeth vntill his tyme. 9. Another was taken by Nicodemus which 43. years after a Christian carryed from Hierusalom to Berith a village in Syria where in derision of our Sauiours Passion the Iewes crowned whipped boared it with nailes and vsed Aâ—â— orat de Pas Imag Rhegi in Chro. ann Dom. 806. Greg. Turon de glor Mart. c. 21. 7. Synod act 4. al the outrages they committed against Christ yet not without diuine miracle and much spirituall profit For as they pierced the side of the picture there issued out great aboundance of water and bloud by which sundry maladyes were cured and many Iewes miraculously conuerted This history is written by S. Athanasius Rhegino S. Gregory of Turin and recited as ancient in the seauenth generall Synod 10. What shall I speake 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 Statua of S. Iohn Baptist Constantin erected in the Chappel where he was Christned by S. Siluester Of c Epist Adrian â— cap. 2. Niceph. l. 7. cap. 33. the tables of S. Peter and S. Paul S. Siluester shewed him by which he knew who they were that appeared vnto him the night before Of d b the golden Image of our Sauiour Christ garnished with precious stones which Valentinian raysed vpoÌ„ S. Peters 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 Emperour aduanced in the selfe same Church Of f Nicep lib 14. c. 2. Tertuli l. depudi Naz Ep. 49. ad Olym Chrys orâ—â— in S. Mele 4. cons Euang. c. 10. l. 22. con â—aust c. 73. Basil in S. Barla Sozom. l. 5. cap â—o Niceph l.
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 renouati parentes c. renewed parents do carnally ingender not of the first fruits of newnes but of the reliques of oldenes They communicate vnto their posterity not the personall blessings of new restored life but the common Aug. l. de peccat merit remis c. 12. 1. ad Cor. 7. vers 14. maledictions of old depraued nature so enthrall their of spring in the bondage of Adam cannot indue them with the inheritance of Christ In his next booke handling that obiection the Caluinists now as the Pelagians then vrged out of S. Paul How the vnbelieuing party is sanctifyed by the faythfull and the children of their marriage are cleane and holy He solueth it in this manner that the Christian is often the occasion of gayning the other vnto God procureth also the baptizing of their children And concludeth a little after what other sanctification soeuer is meant by the Apostle neither the incredulous Aug. loc citato can be saued or purged from their sins without the sacrament of the Church Nec paruuli de quibuslibet sanctis iustisque procreati c. Nor children begotten of what soeuer holy iust parents are assoyled of the guilt of Originall sinne vnles they be baptized in Christ for whome we ought to speake so much the more earnestly by how much they are lesse able to speake for themelues In fine what followeth of the contrary doctrine but that all descendents from regenerate parents take from them their right to heauen that to know my election is sufficient to know that any of my carnall progenitours was a belieuing Christian in the dayes of Christ or at any tyme since that no children or childrens children in any succeeding generation can be damned whose parent when they were borne was a faythfull belieuer These heresyes and the like hatefull to repeate necessarily attend on the fornamed absurdity vvhich I leaue as bones for Puritans to gnavv on and vvill aduance my pen to more profitable discourses THE SEAVENTEENTH CONTROVERSY DEMONSTRATETH That our Iustice is inherent in vs and not imputed only against Doctour Whitaker Doctor Fulke and Maister Abbot CHAP. I. MAISTER Whitaker M. Abbot and the rest of their crew who deny the perfect remission of sins in the beautifull flocke of Christs chosen sheep which come vp from the lauatory of sacred Baptisme Cantiâ— 6. v. 5. do much more disauow the inward iustice and splendour of their soules which cannot reside with those abyding spots therfore as they hold their christned children faythfull belieuers only rid of their offences by the meere exemptioÌ„ from paine or not imputation of fault so they affirme theÌ„ no otherwise iustifyed beloued of God then by the sole imputation of Christs extrinsecal fauour or outward righteousnes ascribed vnto them But we that haue proued the true forgiuenes and destruction of sinne do likewise maintaine the internall renouation and iustification of man whereby he is not only outwardly accompted iust but inwardly endowed beautifyed and enriched with a heauenly guift or supernaturall quality pleasing vnto God which we tearme with S. Paul our spirit of adoption Rom. 8. v. 15. idem v. 23. Ioan. 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 iustice because it doth inherently dwell and inhabite in our soules We teach moreouer that the purgatioÌ„ and remission of our sinnes is formally nothing els then the infusion of that celestiall guift For as this materiall Sunne with the same beames expelleth darcknes and enlightneth the regions of the aire so the true Sunne of Iustice dissolueth the cloudes of iniquity and garnisheth our soules with the selfe same rayes of grace which the Apostle testifyeth Willing vs to giue thankes to God and the â—ulg l â— de remis peâ— c. 4. Concil Trid. sess 6. c. 3. Luc. 15. v. 24. Ephes 2. v. 5. Gal. â— v. 15. Aug. ep 54. Colos 3. v. 9. Basil de spirit sant Chrys in Psal 118. Aug. ep 1â—0 de spir lit c. 27. Father who hath made vs worthy vnto the part of the lot of Saints in the light who hath deliuered vs from the power of darknesse hath translated vs into the kingdome of the Sonne of his loue Again to the Ephesians You were once darknes but now light in our Lord. S. Peter From darcknes he hath called you into his mâ—rueilous light Where he compareth the state of infidelity or vicious life to darckenes the state of iustification to light because it expelleth the mists of sinne adorneth with inward and inherent brightnes the tabernacles of our soules as S. Fulgentiuâ— and the Councell of Trent expound the former place to the Colossians The same is confirmed by many other Texts where we are sayd to receaue life by the benefite of Iustification My sonne was dead and is reuiued When we were dead by sinne God quickned vs togeather in Christ In respect of which we are called A new oreature we are borne againe by a spirituall generation we spoyle our selues of the old man doe on the new c. Which newnes of ours S. Basil calleth The participation of the holy Ghost S. Chrysostome Infused bountifulnes S. Augustine The grace of the new Testament written in the tables of our harts S. Iohn The seed of God which remaineth in vs. S. Paul The excellent grace of God in you the holy spirit of God in which you Ioan. 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 haue in earthly vessels Charity diffused into our hartes by the holy Ghost which is giuen vnto vs. 2. A thing so cleare that our Aduersaryes haue not the face to gaine-say it But confesse an inward sanctification of the Holy Ghost and alteration of man yet togeather with this sanctification there is still quoth M. Abbot a remaynder of originall corruption by the touch and staine whereof the holynes and newnes that is wrought in vs is defiled Likewise inherent righteousnes although it be the worke of God yet it is soyled in the puddles of our corruption What say you Is sanctification stayned Holynes defiled The worke of God soyled in the puddles of sinne 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 darknes to the kingdome of light that we were once darknes but now light in our Lord once dead but now aliue to God Likewise the Scripture often recordeth That the Abbot in his defence c. 4. fol. 403. 430. puddles of sinne are cleansed destroyed blotted
Proueth Inuocation of Saints to be lawfull against D. Reynolds D. Field and D. Fulke pag. 255. The 14. Controuersy Establisheth the lawfull worship of Images against D. Bilson and D. Reynoldes pag. 276. The 15. Controuersy Maintaineth Purgatory and Prayer for the dead against D. Field and D. Fulke pag. 296. The 2. Chapter VVherin Prayer for the dead is defended against the foresayd Doctours M. Feild and M. Fulke pag. 316. THE FIRST BOOKE THE FIRST CONTROVERSY DECLARETH That neither the Holy Scripture by it selfe nor by any meanes the Protestants do assigne can be Iudge of Controuersyes AGAINST Doctour VVhitaker Doctour Reynolds and all other Protestants CHAP. I. THe extreme miserable refuge of al guilty persons who either mistrust the equity of their cause or feare the weaknes of their owne defence hath euer been to decline the barre of indifferent tryall and cleaue to the succour of some such Tribunall as will not or cannot giue sentence against them This was the wonted fraud of all ancient Heretikes this was the retraite of the Iran l. 3. cont haer Tertul l. 8. depraescrip Basil l. de Spir. sanct cap. 27. Aug. l. 1. cont Max. VVbitak coÌ„t 1. q. 5. c. 8. Reyn. in bis coÌ„f c. 2. diuis 2. p. 45. c. 8. diuis 1. p. 396. c. Bezainan noui Test 1556. in c. 10. Matth. in c. 22. Luc. Iran l. 1. c. 10. 20. 29. Aug. l. 32. con Faust c. 19. 21. Philast c. 36. Euseb l. 4. hist c. 29. Epiph. haer 30. Valentinians Eunomians Marcionists and the like This was the voice of Maximinus the Arian Bishop as S. Augustin reporteth writing against him And this is now the common cry of M. Whitaker M. Reynolds and their fellow-Sectaryes who will not stand to the generall arbitrement of Fathers Doctours Councells Historyes or former Churches not to the prescription of tymes presidents or approued customes not to any roll record or monument of antiquity They only appeale in all matters of Controuersy to the sole and silent maiesty of Gods sacred Stile and that for two chiefe and principall causes The one is to cloke couer their new deuises vnder the mysteryes of holy Writ The other with a cunning and guilefull sleight to auoyd indeed all manner of triall not to admit any Iudge at all For as long as they reserue in themselues this singular power to construe and expound Gods word as they list to receaue or reiect what Scriptures they please let vs produce any euidence against theÌ„ neuer so cleare they wil either cloud it with some colourable answere or wrest it to another sense or charge it with corruption as Beza doth in the Greeke text in many places or vtterly discard it as no Canonicall write as Heretikes vsually do such Oracles of God as condemnâ— their errours 2. Alleadge for example the old Testament against the Marcionists against the Manichees the new the Acts of the Apostles against Tatian Cerinthus against the Ebionites the Epistles of S. Paul they peremptorily deny these books of Scripture Pose Faustus the Manichee with these Ad Rom. 1. v. 3. Aug. l. â—0 con Paust c. 2. 2. Iac. 24. Cent. 2. c. 4. col 17. words of the Apostle to the Romans The sonne of God was borne of the seed of Dauid according to the flesh his reply saith S. Augustine is the booke is forged it is not Paules Proue against the Centurists out of S. Iames That by workes a man is iustisyed not by fayth alone they discredit the authority of his Epistle saying It is an adulterous and bastard Epistle Alleadge in like manner against M. Whitaker Intercession of Saints out of the vision of Iudas Machabeus concerning Onias he answereth His dreame of Onias I let passe as VVhitak in resp ad Ration c. Camp VVhitak ibidem Cyp. l. 3. ep 9. Ambr. l. 4. de side cap. 4. Aug. l. ad Oros Clem. Alex c. 7. strom VVhitak de sa Scrip. cont 1. q. 1. cap. 14. Orig. l. 2. de princ c. 1. Dionys Areop do Cal. hier â— 2. Cyp. ep â— 55. Aug. de doct Christ l. 2. c. 8. de ciut Dei l. 18. c. 36. a dreame As though God had not often reuealed to Ioseph diuers of his Prophets many thinges in their sleep Vrge him out of Ecclesiasticus with the liberty of Free-will he answereth That place of Ecclesiasticus I little regard neither will I belieue the liberty of Free-will albeit he affirme it an hundred tymes Then S. Cyprian S. Ambrose S. Augustine Clemens Alexandrinus were of light beliefe who credited this worke as the reuealed write Presse him at length with prayer for the dead out of the bookes of the Machabees he still replyeth I discouer in them a human Spirit a human wit a human confession all thinges human Then Origen Dionysius S. Cyprian S. Augustine were much deceaued who descryed in them the character stile and spirit of the Holy Ghost 3. But graunt our Aduersaryes admitted all those bookes of holy Writ the Church approueth or that they would be tryed by them we both imbrace yet I say the Scripture alone cannot be Iụdge or Vmpire between vs. Which that I may more strongly euince proceed more smoothly without rubb or incombrance in so waighty a question before I come to the period or full point of our variance I will briefly premise some certaine positions of our consent and agreement We accord then with Protestants 1. That the Scriptures are a diuine and infallible rule of faith yet not the sole and only rule as they affirme 2. We graunt with them that nothing is to be belieued The state of the question explained Deutr. 17. v. 9. contrary and repugnant to those oracles of God no traditions reuelations or interpretations whatsoeuer 3. We teach that the vniuersall iudgment and generall definitions of the Church are alwayes leueled and directed according to the inerrable prescript of holy Writ Therefore at her Oecumenicall Consistoryes she placeth They shal teach theâ— according to the law the Bible in some high eminent and honourable seat as the chiefe and speciall guide of her counsayles decrees 4. We yield that the letter of Scripture or to vse their phrase of speach that God speaking by that letter may improperly be tearmed the voice of our supreme Iudge in such manner as I shall explicate heereafter But our maine difference and dispute is whether it be such a voice and sentence of his as when any doubt or CoÌ„trouersy ariseth about the meaning of his word it may without any further externall and open declaration for of inward Inspirations in the Chapter ensuing giue a finall euident certaine and irresistable decision of all such doubts controuersyes to euery humble diligent skillfull and pious Reader and conferrer of places Our Aduersaryes say it is we say it is not proposing our arguments in this manner 4. The Scripture is the written word or outward rule by which
senteÌ„ce is or ought to be guided therfore not the Iudge himselfe that pronounceth sentence For in all Courts Common-wealths or publique Tribunals besides the written Law or outward euidence by which verdict is giuen some speaking-Iudge or other Magistrate is requisite who as the liuely rule or square of Iustice to vse Aristotles words ought to expound and deliuer the true meaning of the law so much more in the Church of God which is a Kingdom a Citty a Campe well ordred Arist l. 5. Etb. l. 4. Polit. Plat. l. de repub de lege Read Philo Iud. l. de legat ad CaiuÌ„ prope finem the like must needs be graunted especially seeing Plato writeth That good Gouernours are more to be regarded accounted of then good lawes because a good law without a good Iudge which may execute it is a dead law but a good Iudge without a written law is both to himselfe and others a liuely law The reason heereof is manifest because it belongeth to the Iudge who may decide and end debates 1. To heare vnderstand and compare togeather the arguments of the parties in strife 2. By explayning the true sense and meaning of the law to deliuer a definitiue sentence agreable therunto 3. To compell and inforce the contentious to accept and obey his censure But this neyther Scripture nor any written law can performe Therefore some other intelligent authenticall publike Arbiter is likewise necessary 5. M. Whitaker our Protestant-writer and Hunnius a Lutheran Doctor both agree That the holy Ghost as speaking VVhitak cont 1. q. 5. cap. 8. Hunnius in act Col. Ratis sâ—sâ— 9. in Scripture or the voice of God as vttered therin is this publike and soueraygne Iudge Very vainely very idly The voyce of God as speaking in Scripture is no way distinguished from the Scripture no more then the commaundement of the King promulgated in his law is any way different from the law Therfore as besides the King speaking in his law eyther himselfe speaking in a more liuely manner or some other Iudge is requisite to satisfy the doubts which arise of the law so besids the holy Ghost speaking precisely by Scripture eyther himselfe speaking in a more distinct and publicke fashion or some other infallible Iudge is necessary to end the controuersies which arise Hunnius ibidem Reyn. c. 2. diuis 2. p. 63. 64. out of Scripture Hunnius addeth That the Scripture it selfe or the voyce of God deliuered by learned Ministers and expounders of the word By them sayth Reynoldes who haue in vnder Christ committed vnto them is at least a sufficient and competent Iudge As vainely as idly as before 6. For who are they to whom Christ hath giuen this commissioÌ„ of Iudgmet They are as M Reynolds subnecteth Reyn. loâ—o citato of two sorts The one priuate the other publike Priuate all the faythfull and Spirituall Publike the assemblies of Pastours and Elders Of these I reason thus Eyther he alloweth both or one of these sortes supreme soueraigne infallible authority to decide debates and expound the word without further appeale and so admitteth another Iudge besids Scripture or he assigneth them not the Soueraignty of Iudgment as himselfe and all other Protestants define but the ministery of interpreting the written will and sentence of the Iudge And so maketh the Church a maymed wauoring imperfect Common-wealth without any iudiciall visible and publike Tribunall without any profitable meanes of setling peace in tyme of discord For seeing these Ministers neyther in priuate nor publike are as they confesse so assisted alwayes by the holy Ghost but that they may being men subiect to errour sometymes propound their owne dreames insteed of Gods vndoubted truthes who shall determine whether the voyce of Christ or sentence of our Iudge be truly deliuered by them or no a Rein. c. 2. diuis â— pag. 64. The written will or letter of Scripture It cannot speake or declare her Iudgment b VVhitaker cont 5. q. 5. c. 9. 13. The diligent Reader and conferrer of places He may both read conferre amisse c Hunn in act Col. Ratis ses 9 The pious Magistrate and executioner of Iustice May not he both execute and commaund an errour d Sutclif in his answere to the sixth c. of his Suruey A Generall Councell proceding according to Gods word And who shall iudge when it proceedeth according to his word The parties who contend and stand in debate Then they must be plaintiffs and Iudges both And whilest ech of them swayeth on his owne side what end of strife What decision of truth Such as Lawyers such as Attournyes make in behalf of their clients who would neuer end their Plea vnlesse some vmpire were appointed to arbitrate the cause Now to go forward 7. The Iudge of Controuersyes ought to be infallible because it must breed a certaine and infallible assurance as M. Whitaker agreeth with vs in doubts of VVhitak cont 1 q. 5. cap. 8. â— 3. c. 11. fayth but albeit the Scriptures be so in themselues yet in respect of vs they are fallible they may be erroneously printed corruptly translated falsly suborned not well expounded not rightly vnderstood And although the voice and doctrine of the Church may be somety me fallible in respect of vs as one obiected against this argument An obiectioÌ„ made against the Church solued because a particular pastour may deliuer vnto the people his own phantasies for the Churches decrees he may perswade them and they may giue credit vnto him that his priuat assertions are the generall and Catholike doctrines that they were taught by the auncient church and that many miracles haue bin wrought in confirmatioÌ„ of them yet here is a notable disparity between this and that fallibility for this proceedeth not from the repaire to our iudge either true or so taken but from a falsifier and wrong relatour of the iudges sentence that immediatly commeth from appealing to their true reputed iudge This happeneth to the ignorant only or Catecumens who begin to belieue to others the Catholike tenent in necessary poynts is so generally known as they cannot be deluded That to the learned also and most expect in matters of religion for such they are who often misconster wrongfully expound the holy scriptures This may easily be discouered and auoided by conference with other pastours by perusing the Churches decrees or hearing the oracle of her voice which can manifestly explaine herself and disproue those forged relations That can hardly be espied more hardly be auoyded because priuat interpreters by conferring reasoning and disputing the case without submission to the Church are often tymes more confirmed strengthned in their erroneous expositions neither can the Scripture open her own meaning and condemne their false constructions Our danger therfore of being deceaned is litle or nothing to be feared their 's very pernicious and irremediable 8. The Iudge of Controuersies
supreme and generall of which we now speake should be able to compose all questionable matters The Scripture cannot determine this important point on our beliefe Whether the Ghospell of S. Iohn the Epistles of S. Paul or any other volume of holy Writ be the Canon of Scripture or no. If in these weightiest causes it is needfull to recurre to another Tribunall in matters of lesse moment wholy as needfull 9. The Iudge of Controuersyes ought to be so cleare and facile as all both learned and vnlearned might haue accesse vnto it easily vnderstand it the Scriptures are hard darke hidden Hidden not only to the illiterate Aug l 12. Confess c 14. Ambroseepist 44. and vulgar sort but to the great and deepest Clarkes Hidden to S. August who crieth out O the wonderfull depth of thy speaches c. O the wonderfull depth HiddeÌ„ to S. Ambrose calling it A sea contayning most profound senses the depth of Propheticall riddles Hidden to Clemens Alexandrinus to which Clemens Alex l. 6. strom Psal 13. Orig. hom 11. in Exo. Iraen l. 2. cap 47. Russiaus l. 11. List c. 9. Apoc. 5. v. â—â— Ezeeh. 2. v. 9. 2. Petâ—â—â—â—t v. 16. he elegantly applieth those words of the psaâ—me Darke is the water in the clouds of the ayre Hidden to Origen to Irenaus to S. Basill to S. Gregory Nazianzen who being both rarely accomplished in al humane literature after 13. yeares study heerin would not aduenture as Russinus testiâ—yeth to interpret the same but according to the rule and vniforme consent of their forefathers They knew it was that hidden and concealed booke which S. Iohn describeth to be clasped with seauen seales which Ezechiel tearmeth the enrolled volume written within and without They knew S. Peter auouched certayne thinges hard to vnderstand in the Epistles of S. Paul which the vnlearned deprane as other Scriptures to their owne perdition If certayne things in his Epistles how many in other bookes How many in the whole Scripture Notwithstanding our illuminated Adâ—ersaries VVhitak cont l. q. 3. cap. 3. Aug. l. 2. de doctrin Christ c. 6. epist â—â—9 de side oper c. 15. 16. Ambrâ—s epist 44. Hier. ep Vincent Liriâ—â— c. 2. to whome the holy Ghost hath disclosed all his heauenly secrets find no such difficulty no prouerbe in it Yet to smooth the Fathers speaches they answere That the mysteries therein treated are darke and obscure the discourse easy the text cleare the sentence plaine But S. Augustine as deeply enlightned as any of them affirmeth The stile manner of enduing to be hard the discourse places hard The sentences saith S. Ambrose hard The text sayth S. Hierome hath a shell to be broken before we can tast the sweetnes of the kernell The Hebrew phrase hard the Tropes and figures hard Hard and difficult by reason of sundry and manisold senses it begetteth For which cause alone Vincentius Lirinensis necessarily requireth some other Iudge demaunding in his Golden Treatise against the prophane nouelties of Heresies why to the Canon of Scripture which is perfect and of it selfe sufficient inough for all thinges it behoueth to adde the authority and explication of the Church Because sayth he all take not holy Scripture by reason of her depth in one and the self same sense but her speaches some interprete one way some another In so much as there may seeme to be puked out as many senses as men For Nonatus doth expound one way and Sabellius another way otherwise Donatus otherwise Arâ—â—s Eunomius Macedonius otherwise Photinus Apollinaris c. Therefore very necessary it is for Tertul. in praescript the manifold turnings and by-wayes of errours that the line of Propheticall and Apostolicall interpretation be leuelled according to the square of Ecclesiastic all and Catholike sense or vnderstanding Because Tertullian sayth The sense adulterated is a like perilous as the stile corrupted Yea much more perilous in that it may be more easily wrested more variously turned more hardly espyed But to proceed 10. The Iudge of Controuersyes ought so to determine and deliuer his mind in all ambiguous cases as the partyes in strife may euidently know when they heare his censure whether they be cast or quit condemned or assoyled in respect of his verdict But neither Scripture or the holy Ghost as he speaketh by Scripture is euer able to pronounce such sentence Or if it can as Gretser a famous Grets act colloq Ratisbon sess 2. fol. 110. writer of the Society of Iesus pithily vrged in the coÌ„ference at Ratisbone let it now speake and pronounce vs guilty Heere sayth he we Catholikes and Protestants both appeale to the high Tribunall of Scripture heere we stand in the sight of the sacred Bible in the presence of the holy Ghost If he be Iudge as he precisely speaketh by Scripture alone let it giue sentence let it say Thou Iames Gretser are cast in thy cause Thou * This was the name of the Heretike Respondent Hailbronner hast gotten the victory And I will presently yield vnto you But if it cannot execute this iudiciall act if by reading hearing or perusing his sentence we cannot perceaue whome he condemneth how can it challenge the high prerogaâ—iue and doome of Iudgment Which argument he confirmed with another a like inuincible as the former For wheras Grets in Act colloq Ratisbon sâ—ss to sol 120. Protestants mantaine that the voice of God as vttered in Scripture giueth plaine sentence of condemnation against heresyes and errours thus he disputeth on the contrary side No guilty persons repaire to that Iudge by whome they are euidently sufficiently condemned But all Heretikes are guilty persons yet boldly appeale to the sentence of holy Scripture Therefore the Scripture 〈◊〉 that Iudge by whom they are euidently sufficiently 〈◊〉 What reply could Hunnine the Aug. l. 2. cont Max. Aug. orat in ps 10. Mat. 15. v. 11. Responâ—â—â—â— make to this Not any Vnlesse which S. Augustine obiected against Maximinus the Arian By talking much and nothing to the purpose he might be counted able to answere who was not able to hold his 〈◊〉 11. In sine the Scripture though in it selfe most holy yetby reason of her sublimity depth and variety of senses hath bin partly through the weaknes partly through the malice pride and presumption of men the roote of strifes the spring of debates the occasion of many detestable and blasphemous errours rather then the stay attonement or subuersion of them Wherupon S. Augustine compareth Scripture to a cloud which often tymes out of the same words raineth showres of snares to the wicked showres of fortillty fruitfulites in the Lust. As he exemplifieth in that sentence of S. Mattheu which our ProtestaÌ„ts abuse to the liberty of their diet and breach of Ecclesiasticall fast Not that which entreth the mouth defileth a man but that which proceedeth out of the mouth The Sinneâ— sayth he heareth this and he
S. Luke confirmed by S. Paul And yet our Sacramentaries reiecting the agrement approbation of them al endeauour to interpret it by far more hard hidden passages Others do not only misconster but vtterly deny most apparent places vndeniable testimonyes For is there any thing more often inculcated or more largly amplifyed by the Prophets then the glory of the Messias and benefites we were to receaue by the comming of Christ Is there any thing more euidently expressed by the EuaÌ„gelists then his genealogy his natiuity his humane pedegree from the line of Dauid Yet Faustus the Manichee had his eyes darkned as S. Augustine testifyeth with presumptuous arrogancy that he sayd Searching the Scrippures Aug. lib. 16. con Paust cap. 2. 14. lib. 12. c. 2. lib. 2. cap. 2. I find there no Prophesyes of Christ The Prophets fortel nothing of him the Ghospell mentioneth not his temporall birth or procreation from man Howbeit sayth S. Augustine he euery where auoucheth himselfe the sonne of man But as Faustus was thus blinded and would not see a mistery so cleare what if Protestants be blinded in an article of Faith no lesse cleare and perspicuous We found not in Scripture the predictions of Christ neither do they discerne the Aug. ep 165. ad Donat Church of Christ as plainely described as Christ himself For in the Scriptures sayth S. Augustine we learne Christ in the Scriptures we learne the Church And then How doe we belieue we haue receaued out of the diuin writings Christ manifest Aug. epist 48 ad vinâ—eÌ„t Rogat â— vnles we haae also receaued from thence the Church manifest Truly we haue receaued it so manifest as all Nations see it all nations flocke vnto it all reuerence and obey it by the direction of Scripture only they see it not who would be ignoraÌ„t of nothing by their search of Scripture They see not I say the Catholike vniuersall Church visibly dispersed thoughout all the world lineally descended from the Apostles infallibly assisted by the spirit of God c. often recommended in holy Write vnto vs. 16. Secondly I might alleadge the copiousnes of Gods sacred word how some one 〈…〉 is often tymes so fruitfully impregned that as it is deliuered by the diuine Math. 7. v. 18. Interpreters of many true litterall senses so it is brought forth by priuate expositors with the vntimely birth of sundry heresyes Let that sole text of S. Matthew serue for an example A good â—ee cannot yeild euill fruits c. For by this a Hier. l. 2. aduers Iouin Iouinian vnderpropped his fornamed fancy That a good and iust man could not produce the fruits of sinne 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 faithfull married couple cannot â—ngender euill Children infected with the contagiou of originall sin Others c Aug. l. 1. de grat Christ c. 18 of that crew by the force of the same wordes and those that follow Nor an euill tree yeild good fruits peruersly inferred That the good tree of Free-will might of it selfe without Gods grace procreate the fruits of goods works as the euill tree blossometh the fruits of euill Others d Aug. l. 3. cont lit Petil. capâ—â— 44. either Pelagians or Donatists picked from thence That a good Priest could not minister wrongfully the Sacrament of Baptisme nor an euill Priest rightly Out of the same clause e Hier. â—â— coÌ„ment 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 euill some euill by nature and could not be good From whence also the Caluinists gathered two pernicious heresyes The * See both these obiections proposed answered in the 21. 27. Controuersy one That man being an euill tree hath no freewill to be conuerted to God ayded by his grace nor to cooperate thereunto before he be iustifyed The other That as the fruits do only declare the goodnes of the tree and do not make it good or bad so the vertuous and pious workes of the iust are meere signes and remonstrances but no true causes of their inherent iustice If this short heauenly saying through the rashnes of willfulmen hath bred so many false constructiours alâ— which notwithstanding were bolstened with other the like misapplyed passages how can Protestants presume to ayme aright at the marke of Truth in all questions controuerâ—ed by this vncertaine rule of expounding Scripture by Scripture alone 17. Thirdly I might produce the diuersity not only of the literall but of the literall and figuratiue speaches and demand of our Aduersaryes how the Collatours should discerne the one from the other when the words should be literally when figuratiuely vnderstood Origen was more skillfull in tongues more diligent in reading more wise in obseruing the course and connexion Basil hom 3. in Hex stâ—â— in Gonesim of Scripture then euer any Protestantâ— and yet S. Basil noteth him of grosse ouersight in imagining figures and Allegoryes in the first of Genesis in lieu of the letter â—estorius on the contrary side was dazelled with the letter instead of the figure in that speach of S. Iohn Dissolue Ioan. 2. v. 19. yee this Temple and after three dayes I will rayse it againe Whereby he contended that the Sonne of God only dwelled in Christ as in his Temple Marcions stroue for Rom. 5. v. 20. Ioan. 1. v. 14. Philip. 2. v. 7. Haeb. 4. v. 15. Rom. 8. v. 3. Matth. 3. v. â—â— the pure letter where S. Paul writeth The law hath entred that sinne may abound Munichaeus dreamed of a figure where S. Iohn sayd The word is made flesh that is as he proued by conference of sundry places in the habit likenes and similitude of flesh The Iacobits were illuded with the grossnes of the letter when they baptized or rather seared with burning yrons their sect-mates in their foreheads because it is written in the 3. of S. Matthew He shall baptize you in the Holy Ghost and fire Eutychius the Patriarcke of Constantinople was beguiled with the inanity of a figure when impugning the corporall resurrection of our flesh he expounded of a subtile spirituall and ethereall body that which S. Paul spake of a true naturall 18. And the matter is the harder not to be mistaken heerein because some tyme in the selfe same sentence one and the selfe same word ought here properly there metaphorically be expounded as learned Maldonate wisely obserueth Mald. in eum loc Matth. 8. v. 22. Ioan. 3. v. 13. in that saying of Christ Let the dead bury their dead or not to depart from the chiefest articles of fayth of which I haue hitherto spokeÌ„ The like is shewed in S. Iohn No man hath ascended into heauen but he that descended from heauen the Sonne of man who is
as they ought to do which ignorance of theirs partly proceedeth from the weaknes of our Vnderstanding partly from the depth and sublimity of the misteryes proposed partly also from the vnsearchablenes of Gods wayes and secrecy of his vnacquainted motions of which Iob sayd If God come vnto me I shall not see him and if he depart away from me I shall not vnderstand it Wherfore Iob. 9. â—â— Field lib. 4. cap. 7. seeing No man as M. Field doth witnes proueth a thing doubtfull by that which is as much doubted of as it selfe No man can be assured of the true sense and signification of Scripture by the internal working of God in his hart which is as much to be doubted of and alike hard to be discerned as the very sense it selfe and meaning of the Scripture 23. Secondly we are counsailed Not to belieue euery 2â— Ioâ— 4. â— spirit but to proue the spirits if they be of God But if the spirits must be brought to the touch-stone of triall if they must be approued and iudged by some other well knowne vndoubted authority they are not themselues the triall and Iudge of our differences Nay suppose we were assured of the inspiration assured of the holy Ghost speaking in our harts yet that speach is inuisible that motion inuisible that iudgement inuisible it cannot heare the causes examine the arguments or pronounce any desinitiue VVhitaâ—â—â— adu Stâ—pl l. 2. â— 6. sentence at all by which the contentious may be silenced the innocent acquited the guilty condemned The testimony of the spirit sayth Whitaker being priuate and secret is vnfit to teach or refell others if vnfit to teach vnfit to refell then wholy vnfit wholy vnable to cleare doubts decide Controuersyes or end the quarrells of the paâ—tyes in strife 24. Thirdly The rule and guide of our beliefe ought to haue some neere affinity and connexion with that which it guideth The measure as the Philosophers teach must be alwayes proportionable to the thing measured But the inward inspiration hath no such affinity and proportion with our Catholike fayth because that is secret this publique that particuler this vniuersall that meerly interiour and working only in the hart this exteriour Hooker of Ecclesi Policy lib. 1. sect 14. lib. 2. sect 8. lib. 3. sect 8. pag. 149. 147. lib. 2. sect 7 pag. 116. VVhitak aduers Staplet lib. 2. c. 4. pag. 330. p. 29â— ZaÌ„cb in his confess cap. 1. Brent in prolegom Kemnit in exam Conc. Tri. Aug. l. con ep FuxdaÌ„ c. 5 de vtil cre â—en c. 14. also and professed by the word of mouth In so much as that cannot possibly be a competent rule or proportionable measure to mete or square out the misteryes of our sayth Fourthly M. Hooker a Protestant of no smal account constaÌ„tly auoucheth with whoÌ„ M. Whitak other sectaryes heerin agree that the outward letter sealed with the inward witnesse of the spirit is not a sufficient warrant for euery particuler man to iudg and approue the Scripture to be Canonicall the ghospel itself to be the ghospell of Christ but the authority of gods Church as he acknowledgeth is necessarily required therunto Therefore neither are they sufficient to iudge of the sense or meaning of the Scripture for that saith S. Augustin which we obey and belieue testifying this book to be the Ghospell the same must we belieue witnessing this to be the sense of the Ghospel because it were no lesse then madnes to repaire to the Catholike Church for the approbation of Gods word run to her rebells for the sense of his word to her publick censure for that their priuat iudgment for this yea a meer madnes to thinke that euery Sectary should be indued with a diuine spirit to interpret holy writ and that the whole Church of Christ all her pastours and doctors ioyntly vnited should be depriued of the same 25. Fyfthly The ordinary way by which God instructeth vs in matters of belief is by publik preaching Fayth saith S. Paul is by hearing it is to be receaued from the lipps of the preists from the mouth of Saints Ad Rom. 10. vers 17. Malae 2 Luc. 1. Ad Ephes 4. from the pastors and teachers whome Christ hath appoynted in his Church and not from priuate reading of Scripture ioyned with the secret inspiration For that noble man of Aethiopia the Eunuch disigeÌ„tly perused the oracles of God and wanted not without doubt the inward operation of the holy Ghost being so religious as he had bin on pilgrimage at Hierusalem to adore and Act. 8. v. 30. 3â— so deuout as he read the Scriptures riding in his chariot yet when S. Philip asked him Trowest thou that thou vnderstandest the things that thou readest he said And how can I vnlesse some man shew me Therfore besides the outward reading inward working a publike interpreter and expoundeâ— is necessary for the true vnderstanding of holy writ 26. Sixthly The standing to the Iudgment of the hidden Spirit is the very roote of dissention and fountaine of discord in the vain chalengers and boasters therof it affoardeth euery sectary his priuate weights his particuler forge to coyne and allow what doctrine he pleaseth it licenseth the members to controle their heads the schollers to contradict and chang their masters Tertul. de praescript cap. 420 principles which Tertullian reproueth in the Heretiks of his dayes saying That hath bin lawfull to the Valentinians which was lawfull for Valentinus that to the Marcionites which to Marcion of their own accord to alter and innouate their belief Of their owne accord he sayth because the teaching of the holy Ghost is vniforme and the same he could not be author of such chops and changes of such schismes diuisions And yet they al pretended as our Ghospellers August tract 4â— in Ioanâ— Laâ—â—h ep ad Antwerp tom 2. Germ. Ieâ— fol. 10â— do his heauenly illumination There are innumerable sayth S. Augustine who do not only boast that they are Videntes or Prophets but will seeme to be illuminated or enlightned by Christ but are Heretikes And Luther the ring-leader of Protestants conformably writeth There is no Asse in this tyme so soâ—rish and blockish but will haue the dreames of his owne head and his opinion accepted for the instinct of the Holy Ghost and himselfe esteemed as a Prophet Whence it commeth as he immediatly before complayneth That there be as many sects Osiand in confut Script Melancth contra ipsum edit l. cont Nicticor Aug. ep 222. ad CoÌ„sent and Religions among vs as there be men That such variances arise betweene the professours of the same Religion as Osiander a Protestant telleth vs That among the Confessionists only there were twenty different opinions concerning the formall cause of iustification and that euery one is affirmed to be deduced and proued out of the word of God by the holy Ghost surely as they imagined secretly
as you cannot mistake them by your owne diuision subuert your owne assertion Are they fundamentall points which vndermine the foundation and shake the ground-worke of true Religion TheÌ„ Caluin his pupills dissent from their Grandâ—â—res in fundamentall Hunâ—ius in his booke intituled Caluinus Iudaizans Luth cont art Louan thes 27. points by the censure of Hunnius a Protestant writer who brandeth him with Arianisme Iudaisme and the like Are they fundamentall points which whosoeuer defendeth is estranged from God ranged amongst heretikes and banished the company of men Then all Sacramentaryes whome Luther for their Tropicall construction of the wordes of the Sacrament seriously censureth as Heretikes and aliens from the Church of God All Lutheranes Caluin lib. 4. instit c. â—7 whome Caluin attacheth of the Eutichian heresy for auouching the immensity of Christs body answerable to his Deity All English Puritans whome their fellow-Protestants excommunicate by their Canons cassiere their Canon 4. 6. 7. c. Society are among themselues dismembred in fundamentall points Loe the peace of our new Ghospellers Loe their agreement in pointes fundamentall Loe the markes they obserue in expounding Scripture which beare them headlong on these rockes of dissention 5. M. Whitaker therfore propoundeth a surer ankerhold to stay them in these stormes The direction to wit of the holy Ghost the supreme interpreter of his sacred will which Vvhitaker â—â—â—t 1. q. 3. c. â—â— q. 5. cap. 3. whosoeuer followeth cannot but escape the danger of shipwracke Who if he vnderstood by this direction the infallible assistance of that diuine spirit as he guideth the head or gouerneth the whole body of the Church we willingly subscribe vnto it But his meaning is farre otherwise He meaneth heerby the priuate motion of the holy Ghost as he secretly inspireth euery particuler faythfull man commonly called the priuate spirit of which all Protestants vaunt so much and against which the Prophets and Apostles generally exclaime Ezechiel cryeth out Woe be to Ezech. 13. v. â— 2. Pet. â— v. 20 the foolish Prophets who follow their owne spirit S. Peter sayth No Prophesy of Scripture is made by priuate interpretation And although you reply that the spirit you arrogate is not priuate not the spirit of man but the spirit of God which is publike and diuine yet seeing you do not assigne any VVhitak cont 1. q. 5. cap. 4. publike person whome this spirit infallibly assisteth but ascribe it to euery particuler and priuate man it can be no other then that priuate spirit so frequently reiected in holy Write 6. For tell me M. Whitaker what is this spirit of Vvhitaker cont 1. q. 5. c. â— prope finem Ibid. quaest 3. c. 1â— cont 1. q. 2. c. 3. which you bragge An inward perswasion you say of Truth From whome From the holy Ghost Where In the secret closet of the belieuers hart When When he heareth or readeth the word of God Is this all Is not this a priuate and vncertaine spirit subiect to a thousand phantastical illusions There commeth Montanus with his minion Maximilla ther commeth Marcion there commeth Valentinus euery one chalengeth the prerogatiue of his spirit and spirit as he pretendeth of God The first his prophesy the second Tertul. de praescript cap. 4â— the visions of his Paraclet the third the dreames of his Aeâ—nes Were they not illuded by the wicked spirit And may not Protestants be deceaued as well as these Their perswasion is priuate it may be mistrusted their spirit hidden it cannot be proued 7. M. Whitaker yeildeth That it cannot be proued or demonstrated Vvhitaker cont 1. q. 5. c. 3. propâ— finem to others but it may be a sufficient warrant to them that haue it of the true sense of Scripture it openeth vnto them Against both which I dispute First if it cannot be manifested or proued to others then in respect of them they haue no certaine ground to belieue the Ghospell of the Protestants rather then the prophesy of Montanus the visions of the Marcionists Againe if it cannot be manifested or proued to others and no true interpretation can be made without it no meanes haue Protestants to teach to preach to assure their Brethren or perswade any others Vvhitaker cont 1. q. 3. c. 11. q. 5. c. 10. Reyn. in his conf c. 2. diuiâ— 2. the light of their Ghospell Which if you do not perspicuously see I will set before you a glasse to view it in by a collection or two gathered out of M. Whitaker 8. He granteth and D. Reynolds heerein accordeth with him that neither recourse to places so often mentioned nor suruey of Originals nor coÌ„sideration of words phrase and stile are auailable to ayme aright at the marke of Truth vnlesse the holy Ghost leuell and direct vnto it vnlesse he go before with his torch of light He Vvhitaker cont â— q. 5. cap. 10. graunteth moreouer that no inspired minister can demonstrate to others the holy Ghost with his lincke to haue enlightned his hart It resteth therfore by this own Logike that no Minister can giue assurance of the doctrine he preacheth and consequently no fayth can be taught no beliefe receaued from the mouth of our Ghospellers It resteth that no Iudge can be amongst them no vmpier of controuersies no Pastour no preacher able to conuert soules plant fayth end debates which necessarily requireth infallible assurance to conuince the hearers of the truth deliuered 9. Secondly I shew that this inward spirit can neuer be a warrant sufficient in the search of Scripture to guid them that inioy it For eyther it guideth them somtyme fallibly or allwayes infallibly Say sometyme fallibly It is neuer to be credited vnlesse you prescribe some rule to know when it faileth when not and this prescription you make eyther by some deceauable or vndeceauable spirit and so we are as farre to seeke as we were at the beginning Say alwayes infallibly Whatsoeuer you expound speake or write by the instruction of this spirit ought to be imbraced as Canonicall Scripture as the heauenly writings or Oracles of God and sith you often vary from your selues and contradict one the other you prophane the Diuine oracles with horrible contradictions Besides if the spirit of euery faithfull belieuer be a safe conduct to lead him to the vnderstanding of Scripture to what end are the doctours interpreters of Gods word To what end did S. Paul say to one by the spirit is giuen the grace of working miracles to another Prophesy 1. Cor. 12. v. 9. 10. Ad Haeb. â—3 v. 17. to another discerning of spirits c. Why did he restraine to some which is extended to all To what end were people commaunded to obey their Prelats To what end was it pronounced He that heareth you heareth me c. And He that heareth not the Church let him be to thee like an Ethnike and publican To what end were these
and made for his purpose Or if they already belieued as others mantain then nothing doubting of the truth he preached they searched only for their confort and confirmation to nourish and strengthen their beliefe to arme themselues the better against the assaults of the enemy Both which are allowable vpon these supposal neither are warrantable for the faithfull to iudge and censure their Pastours doctrine 18. To the second and third instance I answere S. Iohn wrote to those that had receaued the fayth and needed not another maister to teach them a new doctrine contrary thereunto Isay prophesied of them that were to receaue it and both as S. Augustine commenteth speak of the inward vnction of Gods grace and inspiration of Aug. tract 3. in ep 1. Ioan. l. de gra Christi c. 13 14. the Holy Ghost which togeather with the outward preaching sweetly moueth strengtheneth and confirmeth the faythfull not to examine iudge or try but humbly to belieue and ioyfully to imbrace the message of truth deliuered vnto them Shall I repeate S. Augustines wordes Shall I propound the question he maketh to S. Iohn vpon occasion of this speach wherein he excellently refuâ—eth this obiection of Protestants Thou saâ—est Tract 3. vbi supra quoth he his vnction teacheth you of all thinges why then didst thou write that Epistle Why didst thou teach them Why didst thou instruct See heere my Brethren a great mistery the noâ—se of our words passe vnto the eares the Maister is within c. Outward instructions are helps and admonitions he hath his chaire in heauen who teacheth the hart Christ teacheth his inspiration teacheth where his inspiration and vnction is not in vaine is the sound of words without 19. Besides if we read that place of Isay All shall be taught of God as our Aduersaryes presse the Greeke I answere Cyril in 〈◊〉 loâ—â—â— againe with S. Cyril That it is a Prophesy of Christs comming to teach Christians in his owne person who before taught the Iewes by the mouth of his Prophets If we read All shal be docible of God as Maldonate more faithfully Maldonat in cap. 6. Ioan. gathered out of the Hebrew and Chaldean word it was spoken as he notably proueth by the testimony of Leontius Ammonius and S. Iohn Chrysostome for that God of himselfe is most ready to instruct and the Euangelical Law more fit to be infused into the hart by the vnction of the holy Ghost then to be vttered by wordes or imprinted in bookes 20. Lastly M. Whitaker M. Reynolds and their adherents VVhitaker 1. cont q. 5. Cap. 8. Reyn. c. 8. diuis 1. Basil Epist 80. Tul. l. 3 de leg Aug de nup. coÌ„ cup. â— 2. c. 33. Opt. l. 5. cont Parmen Aug. coÌ„c 2. in Psal 35. obiect sundry Fathers allowing the sufficiency of Scripture to end disputes to whose authorities I shall answere in my next discourse Now I reply to the testimonyes of S. Basil S. Augustine and Optatus S. Basil summoneth his Aduersaryes to the arbitrement of holy Writ in a thing most clearely reuealed concerning the Trinity in which case he may call the Scripture arbiter or Iudge as the Lawyers sometimes tearme the ciuil law or Iustinian the compiler of them Vmpier and Iudge And as Tully calleth The Law a dumbe Magistrate and the Magistrate a liuely Law After which sort S. Augustine sayth Let Christ iudge let the Apostles iudge c. Optatus likewise in the question of Rebaptization prouoked the Donatists to the Iudgement of Gods written word because there were most euident testimonyes thereof and because the Donatists would admit no indifferent tryall by any lawfull sentence but still appealed as S. Augustine witnesseth froÌ„ one another from Melchiades the Pope to the assembly of Bishops from the Bishops to the Emperour from the Emperour to others disclayming from all by whome they were vanquished Secondly I answere That these and many other Fathers ofteÌ„ referre themselues to the vmpiershippe of Scripture for that it is the silent and outward law by which the voyce of our speaking Iudge ought and alwayes is vttered and pronounced and for that it directeth vs to the Church the true soueraigne and liuely Iudge of all debats 21. Thus we are so farre from derogating from the prerogatiue of holy writ as we graunt it is A perfect light and lanterne to our feete The entire rule and square of fayth The supreme and absolute Iudge of Controuersies Thus we graunt it is the Mine of truth the fountain of life the sea of wisdom the Armary of the holy Ghost It is the promptuary of God fully stored with all spirituall treasures yet such as are to be dispensed by the Opta l. 5. con Parm. Stewards of his house It is as Optatus noteth The will and Testament of Christ yet to be interpreted by those his executours whom he appointed to expound his mind and dispose of his legacy It is the booke of heauen signed with seauen seales as Origen sayth but not to be opened Orig. hom 12. in Exo. by any but by the Lion of the Tribe of Iuda or them to whoÌ„ he giueth commission It is as another auerreth The light of the world not to be hidden vnder the bushell of any priuate or phantasticall braine but to be placed on the candlesticke of Gods Church to giue light vnto all her obedient children Esay 35. vers â— 22. After this manner the repaire to Scripture is a plaine easy generall and certaine high-way In which fooles cannot erre or step awry whereas the search our Sectaries applaud is as you see hidden darke variable vnconstant not publike not vniuersall It hath byn the path of Heretiks to damnable errours It is a field to theÌ„selues of interminable strifes and it may be to all that follow it as well a trayne to drawe them vnto the wiles of perdition as a line to guid them to the port of blisse to the true knowledg of God as shall more amply appeare by the Chapter ensuing THE SECOND CONTROVERSY THAT All things necessary to Saluation are not contained in Scripture AGAINST D. Reynolds D. Bilson D. Field CHAP. I. ARIGHT wise and laudable endeauour it hath beene amongst the learned of all ages rather to imprint their chiefest points of doctrin in the minds Casar l. 6. de Bello Gallico â—lut in vita Numae And in his first oratioÌ„ of the fort or vertues of Alexan. and memories of well disposed auditours then engraue them in curious tables or blaze them with the pennes of industrious writers So we read that our ancient Druides renowned for learning throughout all the world neuer coÌ„mitted anything to the casualty of writing but entrusted all the riches of their knowledg to the treasurie of their disciples harts Pithagoras Socrates and many other famous philosophers are deseruedly praysed and commended for the like What doe I speake of men God himself long taught and instructed
vtter Haeb. 5. 22. Ioan. 16. v. 12. And heerein they traced the footsteps of their Lord and Maister Iesus Christ who sayd to his Disciples Many thinges I haue to say to you but you cannot beare them now Whereupon S. Gregory Nazianzen affirmeth the Diuinity of the holy Ghost to be one of the misteryes Christ reuealed Greg. de theol orat â— not to his Disciples at that tyme. Which moued the Eunomians to tearme him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The vnwritten God Yea S. Paul himselfe referreth exhorteth recommendeth vnto vs besides his written word many vnwritten 1. ad Tim. c. vltimo 1. Cor. 11. 2. 2 Thes c. 2. 14. Bâ—sil de Spir. Sancto c. 29. Basil ibid. cap. 27. verityes To Timothy O Timothy keep the Depositum To the Corinthians I praise you brethren that in all thinges you be mindfull of me and as I haue deliuered vnto you keep my precepts or Traditions according to the Greeke To the Tessalonians Hold the Traditions which you haue learned whether it be by word or epistle Vpon which wordes S. Basil accounteth it Apostolike to perseuere firmely euen in vnwritten Traditions And a little before Of such articles of Religion as are kept and preached in the Church some were taught by the written word other some we haue receaued by the tradition of the Apostles deliuered vnto vs as it were from hand to hand in misteryes both which be of one force to godlines and these things no man wil deny S. Epiphanius cyting the forenamed place of S. Epiphan har 61. Chrysost in 2. ad Thess â—om 4. Hieron aduers Lucifer Orig. in proem l. â— de Prin. Aug ep 86. ad Casulan Paul sayth We must vse traditions for the Scripture conteyneth not all thinges and therefore the Apostles deliuered certaine things by writing certaine by Tradition S. Chrysostome vpon the same text The Apostles did not deliuer all thinges by writing but many thinges without and these be as worthy of credit as the other S. Hierome Although there were no authority oâ— proofe out of Scripture the consent of the whole world in this behalfe should stand in lieu of a precept For many other thinges also which by tradition are obserued in the Church haue gotten the force and strength of a written law Origen That truth is only to be belieued which in nothing swarueth from Ecclesiasticall tradition S. Augustine Concerning those thinges of which the Scripture maketh no mention the custome of Gods people or the constitutions of our Ancestours are to be held in place of a law 6. Some of these Fathers M. Reynoldes faythfully Reyn. conclus 1. p. 689. Reyn. ibid. pag. 620. cyteth yet for that they vtterly exclude his fond and fayned glosse of the Apostles wordes aboue mentioned he one while answereth I tooke not vpon me to controle them but let the Church iudge if they considered with aduice inough c. And some few leaues before of S. Basil and S. Epiphanins he malepartly protesteth They were deceaued But if they were deceaued S. Cyprian Tertullian S. Chrysostome S. Fulke against purgatory p. 362. 303. c. Vvhâ—tak de sacra Scriptura p. 678. 68â— 683. 685. Tertul. l. de cor mil. Chrys ho. 1. in Acta Hier l. coÌ„â— Lucif c. 4. ep 28. ad Licâ— Aug. de Ge ad lit l 20. cap. 23 â— Cor. 3. 20 lere 31. 33. Euseb l. r. de demâ—n cap. 8. Tull. l. de lâ—g Isocra ep ad Philip. Maced Hierome S. Augustine S. Leo whome M. Fulke and Whitaker reproue for affirming the like were likewise deceaued S. Paul himselfe was deceaued who for this cause tearmeth the Corinthians the Epistleof Christ written not with inke but with the Spirit of the liuing God not in tables of stone but in the tables carnall of the hart The holy Ghost also was deceaued who prophesing of the new Testament by the mouth of Ieremy sayth I will put my law into their bowels and in their harts will I write it The reasons are manifest because our harts are farre surer Registers of Gods word farre lesse subiect to destruction then leaues of paper Because it is not meet that the perfect documents of the new law of the law of spirit life and truth should be wholy figured in dead and senseles Characters Because the infinite knowledge of the holy Ghost daily teaching instructing his Church was not to be restrained to any limited volumes Because as new doubtes new cloudes of diffiâ—â—ltyes arise amongst vs so new beames of light new instructions or explications are needfull to cleare those mists Because precepts of manners as Tully obserueth are more sweetly sowed and engrafted in a Commonwealth by obseruation and custome then by restraint of Iawes Because as Isocrates teacheth the liuely voice oracles of the mind are more forcible to perswade of greater account and estimation then the records of writing 7. And therfore as the Romans locked vp in the Capitoll the Oracles of the Sybils and permitted them not Fenestella l. 1. cap 13. de magist Clemens Alex. strom 5. Dion Bas Eus vs infra 1. Cor. cap. 2. 6. Bils 2. part pag. 265. Reyn. conclus 1. Dyon Eccles hier cap. 1. Basil locis citatis Leo. ep 8. ad Flauia Euseb l. 1. de demonst euang c. 8. 1. Cor. 11. v. 2. 2. Thess 2. 14. 1. Tim. vlt. v. 20. 1. Cor. 2. 6. 1. Cor. 11. v. 34. Ad Tit. 1. v. 5. Haeb. 5. v. 11. Aug. l. â—onâ— epist Fund c. 4 5. to the view of any but only their Priests as the Aegyptians according to Clemens Alexandrinus report did not publish the knowledge of their diuine secretes but only to them as were to be aduanced either to Royall or Priestly dignity so S. Dionyse S. Basil and Eusebius witnesse that the Apostles thought meete to couer some hidden misteryes of our fayth from the contempt of the vulgar and by secret Tradition to deliuer them onely to such as were more fit and capable Of whome S. Paul sayd We speake wisedome among the perfect Notwithstanding M. Bilson cauelleth That albeit the Church had some Rites and Ceremonyes yet no matter of fayth sayth he Nothing necessary to saluation sayth M. Reynolds vnwritten Meere cauils For S. Dionyse calleth the concealed misteryes Chiefe and supersubstantiall S. Basil Principall parts of our Faith S. Leo Constitutions which appertaine to the pith and substance of fayth Eusebius All the precepts which Christ gaue as it were to the wiser and most spirituall sort of men which the testimonyes themselues seeme to pronounce For can we thinke the Traditions which S. Paul equally ballanced with his own Epistle the Depositum he so earnestly recommended to Timothy the wisedome he vttered among the perfect only and among such as were fit to teach others can we thinke the thinges he had to prescribe concerning the vse and administration of the Blessed Sacrament the forme he appointed about the ordering of Priests the speach
wine to be turned into the body and bloud of Christ But what strang effect doe our Protestants heere assigne Euen none at all For M. Bilson will haue blessing to be nothing els but earnest prayer to God and no action at all immediatly applyed to worke any effect in the element of bread And so maketh the Euangelists vainly to coÌ„found thankesgiuing to God with blessing of his creatures checketh S. Paul who appropriateth the blessing directly to the Chalice it selfe controlleth S. CypriaÌ„ calling it The cup consecrated with solemne blessing 6. If we vrge 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 betraied Marc. â—4 Luc. 22. a tyme when the Law of figures was to be abolished law of truth begaÌ„ The persons to whom he spak were the twelue Apostles the chiefest Prelates and Gouernours of his Church the matter of which he treated was concerning a law which then he enacted as appeareth by those wordes of commaund Take eate Do this It was touching his last Will and Testament which then he made as himselfe auoucheth This is my bloud of Matth. 2â— the new Testament It was belonging to the perpetuall memory and euerlasting inheritance he then bequeathed to the whole Church his beloued Spouse Excuse vs then O Lord excuse and free vs from the calumniations of our Aduersaryes if we attribute so much wisedom vnto thee as to thinke that in such a place at such a tyme to such persons concerning such weighty affaires thou wouldest not disclose thy mind in any secret hidden or ambiguous tearmes 7. We see all Law-makers most carefull in penning the Statutes Canons and Decrees of their lawes which must be obserued by their subiects according to the natiue sound and construction of the wordes We find all Testatours exact and diligent in setting downe their last Wils and Testaments least any cauils arise after their decease And shall we not graunt this care and prouidence to our Sauiour Christ Shall we either thinke he wanted wordes to expresse or diligence to record or power to performe his will in this behalfe When an earthly Testatour Inleg Non afiter ff delega 3. for examples sake bestoweth a Pretious stone vpon any one of his friends which he determinately nameth the Executors whome the law commandeth not to depart from the proper signification of the words cannot satisfy him with a painted pearle and when our heauenly Testatour namely leaueth and bequeatheth vnto vs the diuine legacy the inestimable Iewel of his own sacred body may we be contented with the signe shadow and seale thereof May we thinke he meant a figuratiue body By conference of places we shal discouer no doubt the drift of his meaning 8. Before Christ instituted this Sacrament he promised it Iohn 6. The bread which I will giue is my flesh which I will giue for the life of the World according to the Greeke 〈◊〉 â— Now what construction can our Aduersaryes heer make of these wordes without appeaching our Sauiour Christ of manifest falshood For he auoucheth that the bread which he will giue is his flesh vsing the word est is in the present tense and yet it was not then a signe of his flesh neither could it take the name of the thing signed which is M. Bilsons common answere For the Sacrament was Bils 4. â—ar pag. 754. c. not then instituted but only promised as the word dabo I will giue doth demonstrate Most falsly then had Christ sayd The bread which I will giue is my flesh to wit is a signe or seale of my flesh seeing then it was neither signe seale or token except you will haue it a signe before it was made a signe before the Sacrament was instituted or Bils 4 par pag. 753. Consecration vsed which is impossible as M. Bilson himselfe will instruct you 9. Againe our Sauiour inculcateth the same with an oath or solemne asseueration saying Amen Amen I say Ioan. 6. vnto you except you eate the flesh of the Sonne of man and drinke his bloud you shall haue 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 IoaÌ„ hom 60 ad popu 83 in Mat. Cyr. Alex. l. 10. in Io. c. â—â— l. 1â— c. 26. 27. item l. 4. c. 17. of his flesh and bloud he addeth My flesh is meate indeed and my bloud is drinke iadeed Hearken M. Bilson hearken M. Sparkes harken all yee Sacramentaryes my flesh is not figuratiuely nor metaphorically but truely meate and my bloud truely drinke Where S. Chrysostome sayth That Christ vseth these wordes that he might not be thought to speake parabolically And in another place By eating his flesh he reduceth vs as he writeth into one and the selfe same masse with him Neque id fide tantùm sed reipsa nos corpus suum efficit And that not only by fayth but he maketh vs his body indeed S. Cyril of Alexandria Christ dwelleth corporally in vs And a little after He is in vs non habitudine tantùm verùm etiam participatione naturali Not by relation only but by naturall participation also And in other places he affirmeth him to be naturally substantially carnally or according to the flesh vnited vnto vs. 10. As the promise was agreable to the performaÌ„ce the performance answerable to the promise so the practise â— Cor. cap 10. v. 1â— Iren. l. 5. cont haer c. 2. Note his wordes of the Apostles mentioned by S. Paul is correspondent to both The chalice of benediction which we blesse is it not the Communion of the bloud of Christ And the bread which we breake is it not the participation of the body of our Lord Wherupon S. Irenaeus inferreth That our bodyes are capable of incorruption by partaking of the body bloud of Christ not according to the spirituall and inuisible man but according to the true man who consisted of flesh bones and sinewes Againe S. Paul sayth â— Cor. 11. v. â—9 Whosoeuer shall eate this bread and drinke the Chalice of our Lord vnworthily shall be guilty of the body and bloud of our Lord. But how can we incurre this heinous guilt but only as Theodoret affirmeth By taking Christs holy body with vnclean Theod. vpon this place Cypr. serm de laps Chrys ho. de non contâ—m Eccle. hands and by putting it into a defiled and vnchast mouth By offering violence as S. Cyprian teacheth to his body and bloud Yea and villany as S. Chrysostome sayth to Christs owne Person Which cannot be verifyed by our Aduersaryes any more in this Sacrament then in Baptisme in which our Sauiour in their opinion is as much present as heer Let vs now conferre Moyses with Christ the Prophets with the Apostles
the shaddows with the truth and see whether any place sentence or sillable of holy Writ disaduantage our cause The bread and wine of Melchisedech Gen. 14. v. 18. Exod. 12. 16. Deuter. 8. the Pascall Lambe the Manna which God rayned from heauen were figures of this Sacrament as the ancient Fathers witnesse But what Were they figures of any other figure Were they shaddowes of a shaddow only Againe figures are as far inferiour to the thing figured as the Image or picture of the King to the King himselfe For which cause our Sauiour preferreth the Eucharist many degrees before Manna in the sixt of S. Iohn And yet such as make it a signe or resemblance do not preferre it but much debase it beneath the excellent food of Manna whereby the Iewes fed vpon Christ by fayth farre more daintily then the Protestants by their bare Communion of which the Prophesyes also make tooto honorable 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 tearmeth it The wheat of Gods elect the wine which springeth Virgins Malachy A cleane oblation Iacob The delight of King S Iohn Zach. 9. v. 17. Mala. 1. v. 11. Gen. 49. v. 20. Apoc. 2. v. 17. Psal 77. 110. 71. Hidden Manna Holy Dauid the bread of Angels the memory of Gods meruailous workes the stability or strength in earth vpon tops of Mountaines Now vpon what table did these blessed Prophets looke when they so highly praised this Celestial feast Did they commend the poore and beggarly supper of the Caluinists their Wheaten bread which hath no prerogatiue aboue the Iewish naked Elements their wine of grapes which may be fitlier tearmed wine in which lechery raigneth to vse Saint Pauls phrase then wine which springeth Virgins No no. They looked vpon ad Eph. 5. 18. this diuine and heauenly table of ours This this is that magnificall banquet that memorable Wheat those refined wines that cleane Oblation that bread of Angels those delights of Kings which worthily deserue such Our Reall Presence is manifestly gathered out of the Acts of the 1. Nicen out of the general Councell of Ephesus vo constat ex ep Cyr. ad Nestorium out of the Councell of Chalcedon art 3. admirable titles 12. I will not here speake of innumerable myracles of generall Councels of authenticall Histories of the Sibillian Oracles truely recorded in confirmation of this truth I only adde that the whole Lutheran sect vntil this day the whole Church of England in the time of King Henry euen after his reuolt in publicke Parlament decred the Reall Presence of Christs body in the Sacrament And now of late after the repealing of that and certaine other Articles after the vtter abolishment and manifold condemnation for many yeares of the former doctrine it is with great applause reuiued againe by the Bishop of Ely who writing of the Reall Presence in the holy Eucharist against Cardinall Bellarmine saith We agree with you concerning the obiect all the strife is about the manner And then We beleeue the Presence we beleeue I say the true Presence aswell as you concerning the manner of the Presence we do not vnaduisedly define Which priuate assertion of his Casaubon alloweth in his Maiesties name coÌ„fidently CasauboÌ„ in the answer to the Card. Peron to the first instance fol. 31. in English Moys Ha. com in Ps 36. Symeon l. qui inscribitur Reuelatio sâ—cretor Caha in Gen. c. 49. graceth with this publik approbation This is the fayth of the King this is the faith of the church of EnglaÌ„d which being so I might surcease my paines and spare the search of further proofes in a matter already confessed by the aduerse part 13. But I adde that the ancient Iewish Rabbins ratifie and confirme the same as Rabby Moyses Hadarsan Rabby Simeon Rabby Cahana whose words to let passe many others are these In the Sacrifice which shall be made of bread notwithstanding it be white as milke the substance shall be turned into the substance of the body of the Messias And there shal be in the sacrifice it self the substaÌ„ce of the bloud of the Messias red as wine There shal be also in the sacrifice the bloud flesh of the Messias both shal be in the bread because the body of the Messias cannot be diuided And then he assigneth another reason Because the flesh without the bloud and so againe the bloud without the flesh are dead things But the Body of the Messias after his Resurrection because it shall be glorified shall alwaies liue 14. Doctor Sparkes and sundry others of the learned Protestants vanquished with these euident and irreprouable Sparks in his answer to M. Iohn Albines pa. 108. 10â— 110. c. testimonies confesse the Reall presence of Christs body in the Eucharist but to the faith forsooth of the right Receiuer not to the mouth of euery Communicant D. Sparkes 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. yeares togeather to denie our Reall Presence to the mouth of all Receiuers I wonder he blushed not to publish so vaine a bragge when Christ when the Apostles when all the famous writers as I haue already conuinced most manifestly teach the contrary when S. CypriaÌ„ saith speaking of the lapsed That they more offended our Lord with their hands and mouth who vnworthily receiue then Cyp. ser 5. de lap Aug. â—iâ— coÌ„ adu leg Proph. â—ap 9. when they denied him S. Augustine We receiue with a faithfull heart and mouth the Mediator of God and man Christ Iesus giuing vs his flesh to eate and bloud to drinke S. Leo This is taken with the mouth which is beleeued with faith S. Gregory What is the bloud of the Lambe now not by hearing but by drinking you haue learned which bloud is sprinckled vpon both posts Leo. ser â— de iâ—iu 7. menfis Greg. ho. 22. in euan 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 Ioan. c. 23. when not onely with the mouth of the body but with the mouth of the heart it is drunke When Tertullian writeth That the flesh is fed with the body and bloud of Christ S. Gregory Nissen That the body of Christ is admitted into the bowels of maÌ„ S. Cyril That it is tempered mingled and ioyned with vs like other wax powred into melted wax S. Chrysostome That our hand deuideth his flesh and our tongue becommeth red with his tooto dreadfull bloud And in another place Imagine saith he that wholsome bloud to flow out of the diuine and vndefiled breast
body of Christ without the formall effect of their inherency Which is an example so fit and sutable to my purpose as our Aduersaryes haue nothing to oppose against it vnles they ouerthrow that article of our fayth and by attributing vnto Christ the person of man annihilate with Nestorius the value of his sufferings worke of our Redemption 24. Many other obiections M. Bilson and his fellowes make as the vnseemlinesse of Christs passage through vile loathsome Bils 4. par pag. 78. c. places But he that thoght it not vnseemly to be torne with whips wounded with nailes massacred by his cruel enemyes to purchase our Redemption he that maketh the beames of the Sunne to shine vndefiled vpon the foulest dâ—â—ghil will not feare for the benefit of our souls to enter without horrour passe without infection the vncleanest harbour of our harts Then saith he the elements Aug. l. de fide sym cap. 4. may putrify the flesh of Christ caÌ„not Neither do we say it can but when the formes of Bread Wine are putrifyed or destroyed the body without putrifaction detriment or consumptioÌ„ ceaseth to be vnder them as the soule without Bils 4. par pag. 783. destruction leaueth to informe any dead decayed or deuided member For when our finger or arme is cut or rotten away the soule neither rotteth nor receaueth 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 indiuisible impassible now glorious manner 25. Others demand how the body of Christ is not wholy spent deuoured so many dayly feeding therof To which Innocentius the third briefly answereth As the Innocen l. 3. de offio missâ—e 3. Reg. 17. Widdow of Sarepâ—ha did daily eate neuer diminish the Meale of her Pot or Oyle of her vessell so the vniuersal Church doth daily receaue and neuer consume the flesh bloud of Iesus Christ Let not then Gentle Reader any faygned difficulty or forged incouenience any seeming repugnance euer withdraw thee from allowing our Real Presence euidently defined in holy writ strongely warranted by the Fathers honourably recorded in all Antiquity THE SECOND CHAPTER IN WHICH D. Bilson D. Sparkes and all Sacramentaries are more particulerly refelled and other their chiefest arguments answered ALMIGHTY God accounteth it not sufficient to haue his Temples raised and true worship aduanced vnlesse the Altars of Ieroboam be destroied 3. Reg. 22. and the prophanations of Idolators vtterly abolished It is not then iÌ„nough for me to haue confirmed the right and Orthodoxall belief of the Catholick Church in this chiefest point of faith except I beate downe the errours raze the fortresses our enemies mantaine to strengthen Biâ—s 4. par pag. 725. cum sequeÌ„tibus Sparks pag 116. Bils 4. par pag. 785. their follies Which will seeme by so much more intricate and cumbersome vnto me by how much I find them in this question most slippery and inconstant For M. Bilson vtterly renounceth the Reall Presence M. Sparkes with their Communion-Booke alloweth it M. Bilson will haue vs mount like Eagles with the winges of faith to fasten on the Lords flesh Caluin will haue Christ descend and feed vs not by fayth alone but with the substance of his Body M. Bilson with Calu. in c. 16. Mat. Bils 4. par pag. 783. 785. 786. c. Sparks p. 114. 115. Bils 4. par pag. 710. 711. 712. his Adherents hold That we are nourished in the Sacrament wiâ—h the liuely impassible body and bloud of Christ M. Sparks with others contend that we haue not here to do with his impassible and glorified but with his dead passible and broken body and bloud shed vpon the Crosse Zuingilus and Oecolampadius teach the Eucharist to be a bare signe or figure of our Lord. M. Bilson not pleased with that admitteth besides some diuine vertue thereunto annexed Thus the builders of Babylon are deuided thus they say and gain-say auerre and reuerse like men amazed they know not what 2. For aske 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 vp our thoughts and hearts to Christ to beleeue in him be to eate him Then the Patriarkes and Prophets who reposed their affiance in the Messias to come were partakers of this Sacrament long before it was instituted Then the Heretikes who should denie the Eucharist yet beleeued and reuerenced our Sauiour Christ should both reuerence and dishonour partake and detest the benefit of their Communion Then likewise to beleeue the Diuels were to eate the Diuels to beleeue the fire and torments of Hell were to be fed with flames to be nourished with torments Then what need we runne to your Churches What need we be sollicitous of your morsels of bread when in euery corner by the faithfull remembrance of Christs death and Passion we may farre easilier enioy the Bils 4. par pag. 763. Calu. lib. 4. instit c. 14. alibi fruit of your Sacrament We ought to repaire saith Bilson to the Communion table to receaue the confirmation and seale of Gods mercies Or the assurance as Caluin writeth of our beliefe and incorporation with Christ. Is it only so And what if we should not receiue this outward seale and testimony of grace would God be so iniurious as to depriue vs of his gifts bestowed vpon vs or so faithlesse as not to fulfill his promise vnlesse he assured it by his letters Patents Nay how often by this meanes should Truth it selfe deceiue and beguile vs by sealing a false warraÌ„t to all those Rom. 11. Cor. 11. as receiue vnworthily eating as S. Paul sayth their Iudgment yea their death and damnation To these God should become a lying witnes a pernitious surety affoarding them that outward communion as a publike assurance of his inwrad grace and their right beliefe when notwithstanding they are vtterly voyd and depriued of them Oh tymes most perilous what monstrous heresies haue you hatched what men are these who cannot acquit themselues of folly without viperlike appeaching their Creatour of so great impiety 3. Another traine M. Bilson layeth to beguile with Bils 4. par pag. 71â— more cunning yet to beguile too For finding the Eucharist honoured by the Fathers aboue the basenes of a figure he alloweth not with them the Diuine preseÌ„ce of Chryst but he deuiseth Some diuine vertue annexed to the outward signes A meere deuise For what vertue I pray will you haue it of what quality or condition Spirituall or Corporall If Spirituall how is it conioyned to corporall elements of bread and wine What vnion without proportion What proportion will you make betweene this spirituall vertue and those bodily things If Corporall eyther the same you adde to euery element or seuerall vertues according
the Iewes had no other then vnleaâ—ened bread at that tyme. Exod. 12. Ther 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 iâ— loc Luc. Act. 2. v. 42. 20. v. 7. vnleauened you with leauened bread his Communicants receaued 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 alter that which he hath left indifferent vnto her Especially seeing she followeth herein the president of Christ who ministred the Sacrament vnder one kind only to the two Disciples at Emaus as S. Augustine S. Chrysostome Theophilact and Venerable Bede auouch the example of the Apostles who did often the like the practise of S. Paul who at Troiâ—s before he fell into danger of Ship-wracke as S. Chrysostome teacheth performed the same the prescription of Chry. hom 17. oper imperf Tertul. l. 2. â—â—vâ—or Cypr. serm de lapsis Amb. or â—â— de obitu Satyâ—i Basil ep ad Casar Euse lib. 6. bist c. 36. Pauliâ—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. Anâ—ifiod cap. 3â— 38. Ambr. in orat de obitu Satyrifratris sui Basil ep ad Caesar am Patric Alâ—uinus l. de Offi. Eccles c. de Parasâ—eue Inno. â— ep 1. cap. 4. Euseb loc citato Fulke vbi suprâ— the ancient Church which ministred to Children only the bloud reserued most commonly the body alone both in priuate houses and in Wildernesses for the Ermites as Tertullian S. Cyprian S. Ambrose and S. Basil testifie housled the sicke often vnder one kind after which manner Serapion S. Ambrose S. Basill receiued their Viaticum lying on their death beds witnesse Eusebius Paulinus and Amphilochius 13. M. Fulke laboureth to auoid the authorities of these Fathers by two Sophisticall shifts First by the figure of Synecdoche which taketh the part for the whole secondly by disgracing the practise S. Tertullian S. Cyprian S. Basil S. Chrysostome Eusebius and others record with the note of a superstitious custome Where on the one side he ouerthroweth himselfe he contradicteth on the other those learned writers He ouerthroweth himselfe calling it a superstitious custome which must consequently sauour of some point of Popery conformable to our ancient prescription and wholy disagreable to his new inuented doctrine He contradicteth those learned Fathers who expresly speake of the sole infusioÌ„ of the bloud into the mouthes of yong sucking babes or into the mouths of the sicke who could not for drinesse receaue the body as it was decreed in the second Toletan Councell Of fine Linnen clothes called Dominicaâ—â—a prouided by deuout women to in wrap the body vnfit to infold the bloud Of a sole particle of the body which S. Ambrose his brother inclosed in a Pix and hanged for safegard about his necke Of keeping the body so long in Alexandriâ— Aegypt those hoat Countries where the wine without corruption could not be reserued nor carried with safty nor kept with decency Of the Custome of the Roman Church whose Priest vpon Good-friday many yeares agoe communicated only vnder one kind as Alcuinus and Innocentius the first â—elate Of the moysture which was vsed for the better swallowing downe of the Host mentioned by Eusebius altogeather needlesse if the Cup had beene exhibited Where I desire the Reader to register the folly of M. Fulke who affirmeth the moistned Sacrament whereof Eusebius speaketh To be the Cup dropped into the mouth of â—erapion whereas it was the body dipped in some prophane liquor the easier to swallow downe that diuine food But any Common liquor faithfully receaued is wholy as good as the wine of their Table therefore he may wel entitle it the Cup of his Communion 14. Not the Fathers only our Sectaries also Vrbanus Vrbanus Regius in li. de locis com 69. Luther ep ad Bohemoâ— christus inquit hac in re nihil tâ—quaÌ„ necessarium praecepit Melanct. in Centu. ep thâ—o pag. 252. Bucer in Colloq Raâ—isbon Iewel in his Reply p. 110. 106. Regius a Lutheran Doctour confesseth the Sacramont in one kind to haue beene ordained in the first Councell at Ephesus about a thousand yeares before the Synode of Basill or Constance for extinguishing Nestorious heresie who held the Body without the Bloud in the one the Bloud without the Body in the other kind comprised Yea M. Luther the Protestants first Progenitour and chiefest Patriarch affirmeth That Christ commanded nothing as necessary touching Communion vnder one or both kinds And Melancthon his scholler and Bucer with him accounteth it as a matter of indifferency as many other Protestants doe whom M. Iewell in his Reply neither reproueth or gaine-sayth And it is strange the Sacramentaries should begin to plead for the necessity of both who beleeue their bread and wine to be nothing els but outward tokens to stirre vp their faith memory and deuotion which may be farre better excited by the sight and view of the seuerall Hosts which our Priests doe offer then by the participation of the signes their Ministers exhibit Or if they will needs tast of the Cup we allow our faithfull Communicants whatsoeuer they for their Sect-mates prouide and the same for which they contend We minister to our Laity the wine of the Grape the dayntiest Nectar of their Communion Table we affoard them besides the precious food of Christs Body and Bloud a Celestiall banquet infinitely surpassing their poore prophane and hungry feast 15. Goe then M. Bilson goe M. Fulke goe you Sectaries reuile and vpbraid vs as transgressors of Christs commandement goe you their fauoruits declaime in your Oratories and crie out in the Pulpits that we defraud the people of the Cup of their saluation of the Communion of Christs Bloud Whereas you are they who rob them indeed of the sacred Bloud and Body also bereaue them of their spirituall life and of all the heauenly delights and treasures of their soule yeelding bare signes vaine figures in lieu of the diuine verities and reall substances our Blessed Sauiour bequeathed vnto them And we fensed by Christ by his Apostles by the Church the neuer-erring Spouse of our Lord refreshing all with the maine fountaine of life performe it in that manner as is most behoofull 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 tyme as S. Gregory NazianzeÌ„ doth that enemy of God Iulian the Apostata Nazian orat 1. in Iulianum Sparkes in his answer to M. Iohn de Albins pag. 3. 6. 337. Eu. ke in cap. 20. 10. sect 5. Kemnitius in Censu ad c. 5. Conâ—ilâ— Trident. to the Camclion For as he changeth himselfe into all variety
learned then he is of a contrary mind Let no man deceaue himselfe and say I do pennance secretly I do it in the sight of God God who Aug. 50. bom bom 49. pardoneth me knoweth I doe it in my hart Then without cause was it sayd Those things which you loose on earth shall be loosed in heauen Then without cause were the keyes giuen to the Church of God Do we frustrate the Ghospell Do we euacuate the word of Matth. 18. v. 18. c. 26. v. 19. Christ As though all these thinges were in vaine if by God alone without the help and ministery of the Priest our sinnes could be remitted For as the Commandment our Sauiour gaue to his Apostles to baptize saying Goe teach all Nations baptizing them c. had beene wholy in vaine if all men were not bound to receaue the Sacrament Matth. 28. â— 19. of Baptisme if any entrance to Christianity any badge or cognizance of a Christian could be obtained without this lauer and regeneration of water and the holy Ghost Againe as the authority he gaue them to preach were to little purpose if men not sufficiently instructed Marc. 16. v. 15. were not obliged thereby to giue eare to his word so idle and in vaine were the commission he granted to his Apostles to retaine and forgiue sinnes if all who offended after Baptisme be not tyed to submit and make knowne their offences vnto them which for two seuerall 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 Phisitian it is requisite thou discouer thy disease But as many as are swollen with the impostume of sinne ought to seeke remedy for the recouery of their soules Therefore it is necessary they lay open their soares to the spirituall Phisitians appointed for their cure The second reason is because Priests are made by the vertue of this Commission not only Phisitians but spirituall Iudges also to vnderstand the quality and haynousnes of our crymes to know what medicinable peÌ„nance they should apply to discerne what sinnes are to be remitted and Arist 8. Polit. what retained Now seeing Aristotle teacheth and naturall reason approueth it to be true That it is impossible for them to iudge discreetly who haue no knowledge of the case all that are entangled with the snares of sin must giue notice of them to the Priests tribunall whome God hath placed in iudgment-seat to pronounce in his person sentence of absolution 7. And least any should gainesay with Caluin this Nazi ora ad Ciues timore perculsos Hier. epad Helio Aug. l. 20. de ciu Dei cap. 9. Apoc. 20. iudiciall power graunted to Priests besides the words of Christ which clearely conuince it the authority of the Fathers maketh it vndenyable S. Greg. NazianzeÌ„ auerreth That the law of Christ hath subiected Princes to his Throne and Empyre S. Hierome sayth That Priests hauing the keyes of the kingdome of heauen iudge as it were before the day of iudgment S. Augustine vpon these wordes of the Apocalips I saw seates and those that sate vpon them and iudgment was giuen vnto them writeth thus This may not be thought to be spoken of the last iudgment but by the seates are meant the Rulers thrones of the Church and the Persons themselues by whome they are gouerned And for the iudgment giuen them it cannot be better explained then in these words Whatsoeuer yee bind on earth shal be bound in heauen and whatsoeuer yee loose on earth shall be loosed in Heauen 8. Hence we inferre the exact enumeration of all Sparks p. 329. 330. 331. grieuous crimes the third point M. Sparkes impugneth For as they that haue many strifs in law to be determined by the examination and sentence of the Iudge ought to vnfold them al in particuler to receaue his iudgment and verdict of them so they that are burdened with sundry faults which be offences and iniuryes committed against God if they will come to an attonement with him they must make them all knowne to such as are ordained to reconcile them to his fauour to such as participate to vse S. Gregoryes words the principality of Diuine iudgment Greg. ho. 26. in Eâ—ang who in place of God may detaine sinnes to some release them to others When a souldiour hath receaued many woundes in warre it is not inough to tell his Surgeon or Phisitian in generall manner that he is wounded but he must shew Aug. serm 66. de tem the seuerall woundes and dangers of them or els no wise Surgeon will venter to apply his plaisters or vndertake to cure them euen so it is not sufficient for such as are wounded in Soule with diuers deadly sinnes to complaine in generall that they are grieuous sinners but they must particulerly specify the number quality and haynousnes of euery mortall crime that their spirituall Phisitian may thereby discerne what holsome salue whatsatisfactory pennance what good counsell and aduise he should minister vnto them And therfore S. Gregory Nyssen sayth That as in corporall infirmityes there are sundry kindes of Nyss epist ad Episco Mytil S. Tho. in Supplem ad 3. p. q. â— art 2. medicines according to the diuersity of diseases so whereas in the disease of the soule there is great variety of affections sundry sorts of medicinable cures ought to be adhibited The reason heereof S. Thomas alleadgeth because one disease is more dangerous by the contagion of another and that medicine which is holesome to that may be noyson to this kind of infirmity So that by the approued doctrin of both these learned writers euery penitent ought to make a particuler rehearsall of all haynous faults euen of such as be secret and hidden To which the same S. Gregory vehemently Nyss orat in muliereÌ„ peccatrie Audacter inquit osteÌ„de illi quaesunt recondita animi arcana taÌ„quam 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 soules vnderstand the manifold varietyes of their spirituall diseases For as S. Hierome sayth Then the Bishop or Priest knoweth who is to be bound and who is to be loosed when he heareth the variety of sinnes 9. And this manner of confessing all particuler offences is that which Christ commanded which the figures of the old Testament betokned which the Apostles meÌ„tioned which in al succeeding ages hath byn deuoutly obserued in the Church of God Touching Christs commandment I haue already shewed that it is impossible for Priests to pronounce iudiciall sentence impossible to apply soueraigne medicines impossible to know what they should loose what retaine and consequently this Commission bootles vnles the Penitent were bound distinctly to name his sinnes vnto him Concerning the figures I let passe the confession God exacted of Adam of
vrget Tertul lianus lib. de poenit vsitatâ—s fuisse priuatam confessionem qua delicta cogitata quoque prauâ— confesst sunt ex aliquot Cyp. locis apparet vt exsâ—ron 5. de lapsi l. 3. ep 14. 16. vbi disertè ait in minoribus etiam peccatis c. necesse esse ad exomologesin venire Deuter. 32. v. 31. Exod 8. v. 19. Cyprian that priuate Confession was vsed of deeds thoughts and lesser sinnes that Satisfaction was enjoyned c. and the penitents were absolued with the ceremony of imposing hands 17. Thus thou seest Gentle Reader according to the prediction of the Prophet Moyses in al Controuersyes our enemyes are judges in our behalfe Thou seest how strange our Aduersaryes pretenses against Priests absolution haue seemed to antiquity thou hast heard both Fathers and Councells maintaine our Confession thou hast heard all Christian people imbrace and practise it And can it sinke into the mind of any Iudicious man a thing so hard and difficult so cumbersome vnto sinners and repugnant to nature could be so vniuersally receaued by Greekes Latins Kings Emperours Princes and Subiects vnles it had beene instituted and ordained by God 18. But if thou couldest passe a little further and discouer the manifold fruits and singuler commodityes which plentifully flow from the obseruation thereof thou shouldest be forced to cry out with the Magicians of Pharao Digitus Deiest hic The finger of God is heere Thou shouldst behold a sinner before he repaire to his Ghostly Father sorrowfull pensiue vexed and grieued with the cumbersome load of sinne and yet so soone as he hath receaued the benefite of absolution depart so cheerefull so full of in ward comfort as if some heauenly ioy dilated his hart Thou shouldest behould another who reuiled and iniured his Neighbour come from the Sacrament of Confession go reconcile himselfe vnto him and craue pardon for the wrong he offered Thou shouldst behould by this meaÌ„es him that robbed restore the goods he embezeled away him that cosened leaue his cheating thou shouldest see the proud man humbled the dissolute reclaimed the lasciuious become chast a thousand such Psal 76. v. 11. alterations thou shouldst be wray in the harts of sinners of which thou must needs pronounce This is the mutation of the right hand of God whose instice goodnes mercy could no way be more manifestly shewed then by this humble Confession 19. His instice chiefly â—â—â—â—eth in making the guilty sinner both plaintiffe witnesse and accuser of himselfe making him who by sin rebelled against God his Lord Bern tract de instabili cordis buma c. 6. and maister by sorrowfull repentance humble his hart to his fellow-seruant which S. Bernard pithily denoteth saying It is conuenient that be who by contumacy sinned against God should by Pennance become suppliant to the Priestes his Ministers and that the man who to preserue his grace needed no Mediatour should for the recouery of it once lost implore of necessity the mediation of man Gods mercy like wise and goodnes are heere apparent in that he wresteth not from vs after the fashion of earthly Iudges this secret accusation as a testimony to punish but as an acquitance to pardon vs and therefore S. Angustine most excellently writeth To this end he exacteth Confesion 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 shal I say of infinite other benefits which the discreet Confessour and humble Penitent gleaneth from hence The wife and prudent Confessour sayling in this sea of Conscience discouereth the wonderfull Psal 106. vers 230 workes of God as the Prophet sayth In aquis multis In the Psal 106. vers 23. ebbe and sloate of sundry waters In the calmes of prosperity and stormes of aduersity in the admirable change and alterations of minds And in respect of his ghostly children where could he haue fitter meanes to know their diseases then when they open and disclose them vnto him Where could he more fruitfully correct and rebuke their faults then when they repent and plead guilty of Greg. ho. 26. in Euang. quae est de Octa. Pascha them From whence could the Penitent receaue better aduise and sweerer comfort then from them whom God electeth the Church consecrateth the holy Ghost instructeth to be the spiritual Surgeons heauenly Physitians as S. Gregory calleth them Iudges of our soules 21. I can not stand to dilate vpon the generall coÌ„modityes which by this holsome discipline redoundeth to the whole Common-wealth Many publike abuses which neither by seuerity of Lawes nor vigilancy of Magistrates can be hindred are often redressed by help of ConfessioÌ„ In this Court of Conscience many vnlawfull bargaines are dissolued many wronges satisfyed wicked designements stopped good purposes furthered much vertue aduanced much vice suppressed Which the famous Citty of Norinberge in Germany after the abolishing of this holy Sacrament to her griefe acknowledged Dominicus Sotus l. 4. sent dist 18. q. 1. art 1. sent an Embassage as Dominicus Sotus recordeth to Charles the fifth to haue auriculer Confossion by his Imperiall decree restored againe Because they saw by experience their Common-wealth swarme with sundry vices against iustice and other vertues which were vnknowne vnto them before O England England Happy wert thou if God would giue thee like grace to discerne what an inundatioÌ„ of sin ouerwhelmeth thy Land for want of this law Happy if not forced by Princes Statutes but moued by Gods Commandment thou wouldest returne againe to the discipline of Confession which is as thou seest the Hedge of vertue the Bridle of iniquity the Key of iustice and Locke of good life THE SEAVENTH CONTROVERSY Establisheth Satisfaction against D. Field and D. Fulke CHAP. 1. IT sufficeth not we disburden our harts by true Confession to a lawfull Priest of which I spake in the precedent Chapter but to returne into the fauour of God by the benefite of Absolution Contrition also and Satisfaction are necessary Contrition whereby we vtterly detest the offence commited in forsaking God our chiefe and soueraigne good Satisfaction whereby we seeke to recompence the wrong we offered in placing our last end and finall delight in the loue of that we preferred before him For first it is a generall principle amongst all the learned that two thinges are included in the enoâ—mity of mortall sinne a disloyall Scotus in 4 sent dist 46. guaest 4. auersion from Gods vnchangeable goodnes and an inordinate conuersion to his transitory creatures to which a double punishment correspondently belongeth to the auersion that which is called poena damni the paine or penalty of dammage or losle of our chiefest good to the coÌ„uersion paena sensus the paine or punishment of sense By the Tho. 1. 2. q. 76. 87. Gabâ—â—â—l Vasquez ibidem disput 139. 140. former euery sinner incurreth disgrace of God is banished
S. Iohn in the desert with habit with meate with voyce with deeds cryed Yield fruits worthy of Penance S. Paul saith If we did iudge our selues we should not be iudged which S. Chrysostome and Venerable Bede expound of seuere iudiciall affliction of our selues that we may not be punished of God Finally Christ himselfe began his preaching with this precept Doe Penance for the Kingdome of heauen is at hand 7. Diuers euasions M. Fulke and the rest of his faction heer seeke They answere that the penaltyes inflicted by Fulke in c. 2. â— Cor. sect 2. in c. 3. Matth. sect 4. c. Caluin l. 3. Inst ca. 4. the ancient Canons by the Apostles or by the hand of God were 1. For the publike discipline of the Church 2. For the exercise of vertue 3. As the fruits of true repentance 4. As cautions to beware of future sinnes Tet no way to saâ—isfy the Iustice of God for precedent faults But the Scripture flatly declareth the affliction I mentioned to haue beene imposed for offences past The Prophet Nathan sayd to K. Dauid Because thou hast made thy enemyes 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 shal dye And God himself sayd I in the day of reuenge will visit this their sinne Therfore he meant to punish their offence which notwithstanding was pardoned if we belieue S. Hierome 8. Likewise many innocent babes after the spot of Originall infection is cleansed by Baptisme are daily afflicted with the panges of sicknes with the agony of death not for the exercise of vertue nor for Penitentiall correction or future amendment of which they are vncapable but for the reuenge and chastisement of our first Fathers sinne Neither can we say that the death of King Dauids child was principally sent vnto him as a fruitefull caution or token of sorrow because he with teares with fasting with lying on the ground sought to shun it as much as he could which so vertuous a Prince would neuer haue done if it had beene any profitable caution or fruit of repentance much lesse could it be any Penitentiall correction for the publike satisfaction and discipline of the Church because he was so vnwilling to haue it Psa â— v. 7. Psa 34. v. 1â— Psal 101. ver 10. 3. Reg. 21. ver 27. Ionae 3. v. â— 7. 8. Hiero. in his comm vpon the 3. of Ionas Ionae 3. v. 9. 10. Vid. Fran Riberum in cap. 3. Ionae in cap. 1. Naâ—um Aug. hom 5. ex 50. homilijâ—â— 5 Non sufficit moresin melius c. nisi etiam de his quae facta sunt fatisâ—ias Deo c. Aug. in Enâ—hyr ad Laurent â— 70. Cyp. ser de Lapfis Cyp. tract de oper Eleâ—mosyn Châ—ys hom 41. ad Popul Antio Lact. l. 5. diâ— iâ—sti ca. 13. Orig. ho. 3. in l. ludic Amb. l. 2. de Poenitâ—n cap. 5. come to passe vsing so many meanes to pacify God another way neither is it likely that the Church would haue inflicted such a punishment vpon him the teares likewise he shed in so great aboundance as he washed with them euery night his Couch the humbling of his soule in fasting the minglâ—ng of his bread with ashes the wearing of sackcloth and meruailous humility which King Achab shewed the afflictions and voluntary fastings which the Niniuites their King their children their cattell endured were neither vsed for example to others or for amendment of their liues heereafter or for any other cause to asswage the wrath of God recompence the wrong their sinnes had done already pardoned by the secret Contrition sorrow of their harts as togeather with the interpretation of S. Hierome vpon this place the very wordes of the Niniuites Gods answere vnto them do both make manifest The Niniuiâ—es intention was to satisfy God saying Who knoweth whether God will turue and pardon and returne from the fury of his indignation The Prophet replyeth in his person And God saw their works not the repentance only of their inward harts but the Pennance and Satisfaction of their outward workes and Herepented him of the euill he spake against them Howbeit they after slyding back into their former wickednes the subuersion of their Citty ensued which the Prophet foretold 9. Besides the authorityes of the Fathers are also pregnant that the punishments of which they speake were not only inflicted for exercise of present vertue or preuenting of future euills but also to satisfy God and redeeme offences past as nothing can be more euidently recorded S. Augustine pronounceth It is not inough to chang our manners to the better and decline from euills vnles God be also satisfyed for those things which be past by the griâ—â— of Pennance by the mourning of humility by the sacâ—ifice of a contrite hart almesdees cooperating thereunâ—o And in another place By almesdeeds for offences past God is to be made propitious and fauourable S. Cyprian God is to be implored our Lord is to be pacifyed with our Satisfaction Againe By good-workes God ought to be satisfyed by merits of mercy sinnes should be purged S. Chrysostome Let vs take reueng of our selues so we shall appease our Iudge Lactantius It is lawfull to satisfy God Origen As much tyme as thou hast spent in sinning so long humble thy selfe to God and satisfy him in Confession of Pennance S. Ambrose He that doth Pennance should not only wash away his offence with teares but with perfecter workes ought to couer and hide former faults that sinne may not be imputed vnto him â—asil interro 12. in eg breuioribus Psal 100. 10. S. Basil sheweth the reason heereof saying Albeit God in his only begotten Sonne as much as lyeth in him hath granted remission of sinnes to all yet because mercy and iudgement are ioyned togeather by the holy Prophet and he witnesseth God to be both mercifull and iust it is necessary that those thinges which are spoken of Pennance by the Prophets and Apostles be performed by vs that the iudgments of Gods iustice may appeare and his mercy Greg. Na zian orat insancta luâ—ina be consumated to the condonation of sinners For as S. Gregory Nazianzen sayth It is a like euill remission without chastisment and chastisement without pardon because the one letteth go the raines too far the other restraineth them too much Wherefore that God may carry ouer vs an euen hand that his clemency may be mingled with some seuerity his iustice and mercy may meete togeather although he alwayes of mercy pardoneth the iniquity of repentant sinners yet he often bindeth them ouer to some temporall chastisement to satisfy thereby the rigour of his iustice as in the partiall iudgment of our professed enemyes all antiquity heerein Caluin l. 3. Inst c. 4. §. 8. Calu. 4 c. 12. §. 8. Kemnitius 2. par exam p. 181.
Zuarez teach as well by preseruing her from sinne by his preuenting grace before she were touched with any infection as by cleansing her after she was once defiled As a man may be saued out of a dangerous pit eyther by warning giuen before or succour yielded after his fall 6. Our Blessed Lady reioyced in God her Sauiour she was the Queene of his chosen flocke redeemed by him by speciall preuention that she might not sinne not by subuention after her ruine Some peraduenture more curious in reading then iudicious or cunning in expounding the Fathers will vrge out of S. Augustine Nullus redimitur nisi is qui verè per peccatum fuerit antea captiuus No man is redeemed but he that hath serued vnder the yoke of sinne Which because the good Angells neuer did our Sauiour Christ who merited grace glory to them is not properly sayd to haue redeemed them No more can he be sayd to eÌ„sranchise our Blessed Lady if she were neuer subiect to the bondage of sinne I answere it is true that he who is redeemed must haue beene first captiued either in himselfe or in the roote and origen from whence he springeth The good Angells were neither of these wayes euer inwrapped ad Rom. 3. v. 23. in the bandes of iniquity but the Virgin Mary howbeit she neuer sinned neither actually or originally in her selfe yet she truely proceeded from that roote 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 natiuitat Christi Amb. ser 22. in Psal 118. virgo per gratiaÌ„ ab onmi integra labe peccati Nissen ho. 13. in CaÌ„tic. Ansel l. de concep virg l. de exâ—ellen virg c. 3. Bonauent in 3. sent d. 3. Richard Victor â—an 39. Cant. 4. Iob. c. 6. v. 2. of spring in her parents from whence she should haue drawn by naturall propagation the corruption of sin had she not beene miraculously preserued and after this manner most perfectly redeemed had she not been by a singular prerogatiue exempted from that generall senteÌ„ce of S. Paul All haue sinned and need the glory of God Had she not beene priuiledged by God as Hester was by Assuerus when he spake vnto 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 sayth The Prince is not subiect to his owne Lawes and the Empresse although she be subiect yet the Prince graunteth her the same priuiledges himself enioyeth The Mother of God was the Queen the Lady the Empresse of the world to whome as her Sonne imparted that vnmatchable fauour to be free from the common malediction imposed vpon women In dolo reparies In dolour and griefe shalt thou bring forth thy children to be free from the vniuersall decree inflicted vpon all both men women In puluerem reuerteris Thou shalt returne into dust so likewise from the generall and absolute sentence of the Apostle All haue sinned c. 7. Therefore S. Augustine reckoning vp all the Patriarkes Prophets and iust persons to haue beene stayned with the blemish of some venial fault excepteth alwayes our Blessed Lady Of whome sayth he for the honour of our Lord when we talke of sinnes I will haue no question With whome S. Cyprian S. Ambrose Gregory Nissen S. Anselme S. Bonauenture and Richardus Victorinus agree who attribute vnto her that saying of the Canticles Thou art wholy beautifyed my beloued and there is no spot or blemish in thee No spot no blemish of sinne suffering notwithstanding many dolorous griefes she abounded with great satisfaction treasured vp in the store-house of the Church 8. Iob abounded with the like affirming of himself I would to God my sinnes by which I haue prouoked the wrath of God and the calamity which I suffer were waighed in a ballance like the sand of the sea this would seeme more heauy S. Mary Magdalen Colos 1. v. 24. the Apostles sundry Martyrs and other holy persons haue abounded with the like Especially S. Paul who writeth thus I accomplish those thinges that want of the Passions of Christ in my flesh for his body which is the Church Fulke in c. â— ad Colos sect 4. And what was this which was wanting to the sufferings of Christ Was there any defect in his PassioÌ„ No. Was this suffering then of the Apostle only as M. Fulke answereth for the glory of God and confirmation of the Church in fayth of the Ghospell No. It was also as th wordes enforce to fullfill the plenitude of Christs and his members passions for the benefit of the Church and behoofe of others to Aug. in Psal 6â— whome they be communicated For as Christ our head withall his elect make one mysticall common and publicke body so his sufferings with the afflictions of his members concurre to make vp as S. Augustine sayth one common and publique weale one generall and publicke 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 sinne according to our meane ability to speake with the same S. Augustine we pay that we owe. Which Origen also taught long before him and strengthned with some testimonyes of holy Writ 9. Touching the second point that this common treasure of penall afflictions is dispensable vnto others by them to whome God hath committed the gouernement Matth. 18. of his Church is likewise plaine by those wordes of Christ Whatsoeuer yee shall loose vpon earth shall be loosed in heauen And principally by those he vsed to S. Peter Matth. 16. Whatsoeuer thou shalt loose in earth shal be loosed also in the heauens which being generally spoken without restriction are not only to be expounded of all spirituall power to forgiue sinnes in the holy Sacraments by application of Christs merits but also to release punishment out of the Sacrament by dispensing his owne and his Saints satisfactions 1. Cor. 2. Theodoret vpon this place Cyp. ep 13. 14. 15. Tertul. l. ad Martyr Concil 1. Nicaen can â—1 Thus S. Paul graunted Indulgence to the incestuous Corinthian of his deserued punishment whome at the intercession as Theodoret writeth of Timothy and Titus he pardoned in the person of Christ Thus the Bishops of the Primitiue Church gaue many pardons and Iudulgences to sundry Penitents by the mediation of Confessours or designed Mattyrs of which S. Cyprian and Tertullian make mention Thus the first Councell of Nice appointed mercy and Indulgence to be vsed to such as perfectly repented wheras others should performe and expect their whole tyme of pennance All these pardons and many morâ— which S. Gregory the a Tho. in 4. sent dis 20. q. 1 art 3. Great b Abbas Vrspergen in chron Fulke in c.
In 6. Syn. gen act 4. 9. â—6 with Sergius with the Monothelites their wills and operations who for this cause are enrolled in the rancke of heretikes and aboue 1000. yeares ago condemned by Pope Agatho in the sixt generall Councell 23. Wherefore to draw to an end I intreate you all who peruse this Treatise if the filth sucked out these miry puddles haue not dammed vp the passage of truth if these dregges of heresyes haue not quenched in you all sparkes of grace renounce the Patrons of such iniquity beware the infection of their folly the fury of them who proclaime Christ a Priest Christ a Mediatour according to his Deity and acknowledge with vs how he dischargeth these dutyes only as man notwithstanding how his actions his Sacrifice his prayers and teares were all of infinite and incomparable merit through the excellency of his diuine person Which I would to God his Royall Maiesty would also vnderstand for whose worthy satisfaction I haue 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 chiefe and Prince Arist â— 3. polit â— 5. 6. 7 of Philosophers assigneth three seuerall manners of gouerning a Common-Wealth For eyther many of the meaner sort beare sway or some few of the Nobility or only one as absolute Soueraigne If many it is called Democracy if few Aristocracy if one a Monarchy The first is often ruined with the tumults and garboyles of the vnconstant and diuersly-headed multitude The second commonly deuided with the strifes and factions of the ambitious Peeres The third as it is lesse subiect S. Thom. de regim principum l. 1. cap. 1. 23. â— to diuision so most conuenient as S. Thomas learnedly noteth to order guide and keepe many in peace and vnity the finall scope to which all gouernments should be directed and all rulers ayme 2. Whereupon Plato Aristotle Isocrates and diuers other affirme in peace in warre in managing al affaires Plato in polit Arist l. 3. polit c. 11. 12. l. 4. cap. 2. Isocrates oratione 3. this to be the most diuine forme of a Common-Wealth 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 Sonne and the Holy Ghost who from the Father and the Sonne as from one only origen or beginning proceedeth They euery way equall in properties distinct in Persons three are only one in ouer-ruling and disposing all things Amongst the immortall spirits and quires of Angels there is one illuminated by God who giueth light to the rest In the Heauens there is one first moueable by which the inferiour orbes and planets are moued One Sunne from whence the light of the Stars is borrowed and influence of the signes in the Zodiacke determined In earthly thinges in this little world of man there is one hart from which the arteryes and vitall spirits one braine from whence the sinewes one lyuer from which the veines channels of bloud haue their head or of-spring in euery element there is one predominate quality Amongst the birdes the Eagle among the beasts the Lyon among the fishes the Whale doth also dominier In Trees Cyprian tract do Idolorum â—anitate Hearbes and Plants in Townes Villages Families priuate Houses the like head-ship or Monarchy might be shewed if it were not too long for my professed breuity in so much as S. Cyprian writeth The very Bees haue their guide and captaine whome they follow Apo. 2â— 2. Cant. 6. 3. Mat. 13. v. 38. 41. Ioan. 10. 16. Luc. 10. 34. 1. Tim. 3. â—â— 3. Now sith the Church of Christ militant vpon earth is a perfect yet spirituall Common-wealth sith it is An holy Citty A campe well ordered and established by the wisest Captaine Gouernour and Law-maker that euer was Who doubteth but that he placed in it the most worthy Regiment of all others that Monarchicall preheminence which in all his other creatures so perfectly raigneth especially for that he resembleth it to A kingdome to A sheepefold to An Inne to An House in which one King one Pastour one Host one Maister beareth sway For that it ought to be correspondent to the ancient Mat. 16. 18. 19. Synagogue in which one High-priest answerable to the celestiall hierarchies and orders of Angels among whom one Seraphim is chief And who was this visible Monarch this Ministeriall head of the Church vnder Christ but S. Peter To whom our Sauiour said Thou art Peter and vpon this Rocke will I build my Church and the gates of Hell shall not preuaile against it And I will giue to thee the Keyes of the Kingdome of Heauen and whatsoeuer thou shalt binde vpon earth it shall be bound also in the Heauens and whatsoeuer thou shall loose in Earth it shall be loosed also in the Heauens In which seÌ„tence foure rare prerogatiues are promised vnto Peter and by euery one of them his supereminent dignity aboue the rest of the Apostles manifestly declared 4. For first he calleth him Rocke by which Metaphore he doth insinuate that he as a Rocke or Stone vnmoueable Amb. ser 47. Orig. hom 5. in Exod. saith S. Ambrose vpholdeth the whole weight and fabrike of Christian worke That he saith Origen is the great foundation or most solide stone vpon which Christ builded his Church Secondly he addeth To thee I will giue the Keyes of the Kingdome of Heauen by which words is signified all power to enact or repeale Lawes sommon or confirme Councels appoint or displace offices consecrate or degrade Bishops all power and authority which is requisite for the rule gouernment or instruction of the Church For euen as when the keyes of a Citty are giuen vp to the Magistrate the administration and rule of the State is surrendred into Greg. l. 4. epi. 32. Luc. 11. 52. Apoc. 1. v. 18. his hands so now when the Keyes of the kingdome of Heauen are imparted to Peter The whole charge and principality of the Church as S. Gregory writeth is committed vnto him And whereas there be two sorts of Keyes the Key of knowledge to teach and instruct of which S. Luke You haue taken away the Key of knowledge and the Key of authority and iurisdiction to guide and gouerne whereof S. Iohn speaketh I haue the Keyes of death and of Hell and Esay I will giue the Key of the house of Dauid vpon his shoulder Both these Keyes were here delegated vnto Peter by Isa 21. v. 22. It was vsuall amongst the Hebrewes to giue power and authority by the Keyes vid. Azor. Insti mor. p. 2. c. 9. the one he had the Chaire of infallible doctrine to decide all controuersies and define all matters of faith by the other the scepter of Ecclesiasticall gouernment to rule order correct and
chastise all the members of Christs mysticall body Thirdly he subioyneth Whatsoeuer thou shalt binde vpon earth it shall be bound also in the heauens Fourthly whatsoeuer thou shalt loose on earth it shall be loosed also in the heauens that is whatsoeuer punishment thou shalt inflict either of excoÌ„munication suspension interdiction or degradation or whatsoeuer other spirituall Censure for he speaketh without restriction the same shall be ratified by Almighty God whatsoeuer of these thou shalt release the same shall be released in the heauens aboue Vpon which words Origen obserueth no small Orig. tract 6. in Math. difference betweene Peter and the rest of the Apostles because to them the Keyes of one heauen were giuen to Peter of many Whereupon he inferreth they had not authority in such perfection as Peter to bind and loose in all the heauens 5. Our Aduersaryes not doubting of the highest soueraignty M. Reyn-in his CoÌ„ference with M. Hart c. 2. diuis 1. M. Bils in his booke of Christian subiection par 1. fol. 62. 63. Reyn. ibi diuis 2. which by these singular priuiledges are betokened apply some to Christ some to all the Apostles but none peculiar to Peter alone For the first prerogatiue both M. Reynoldes and M. Bilson attribute vnto Christ affirming either him to be the Rocke vpon which the Church is built or the fayth 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 Keyes of the Kingdome of Heauen were giuen the power of binding and loosing and not only to Peter Silly men who see not how they crosse themselues in their owne answeres For our Sauiour speaking of one matter to one person in one and the same sentence to whomesoeuer he made the first promise to him he made the rest Therefore if he promised the Keyes to all the Apostles vpon them all he promised to build his Church and not vpon Christ Or if he promised to build his Church vpon himselfe to himselfe he promised the keyes of the Kingdome of heauen to himselfe he promised all power of binding loosing which had beene as impertinent to our Sauiours discourse as dissonant from truth For Christ had all that power before euen from the first houre he began to plante his Church he already enioyed those priuiledges not giuen by himselfe as the iurisdiction heere mentioned but imparted by his Father from whome he was sent 6. Againe as those answeres encounter one another The words of Christ import some extraordinary fauour to S Peter alone so they offer violence to the Text ech of them depriuing Peter of that soueraigne dignity which the whole passage of the place conueyeth vnto him For the wordes of Christ are purposly addressed to the person of Peter his name is only changed at this tyme and not any of the other Apostles he is called Rocke and none of the rest he only speaketh and professeth Christ to be the Sonne of the liuing God our Sauiour only nameth him and continually vseth the singular number yea he addeth the name of his Father to distinguish him not only from the Apostles in generall but also from the other Simon And shall not all these particiculer descriptions denote something in Peter more then in the rest If we appeale to the Greeke to the Hebrew especially to the Syriacke text in which Fabri in diction Syro-caldaicolero in c. 2. ad Gala â— language our Sauiour vttered this whole discourse it so euidently sheweth the very first promise to haue beene made to Peter and not to Christ as nothing can be more cleere For he speaking in Syriacke sayd vnto Peter Thou art Cephas and vpon this Cephas will I build my Church where the same word Cephas signifying as Guido Fabritius and S. Hierome testify a Rocke or Stone is vsed in both places And the Greeke wordes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though different in termination signify the same Wherefore as if Christ speaking in English had imposed vnto Simon the name of a Rocke therupon had sayd Thou art a Rocke and vpon this Rocke will I build my church there would haue beene no doubt but that he had builded his Church vpon Simon the Rocke 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 Rocke But Fabritius sayth he sheweth further that Cephas signifyeth a Stone also And in the page immediatly following he addeth Cephas in Greeke is expounded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in English signifyeth a Stone Whereupon he counteth this a fit traÌ„slation of the former Syriacke wordes Thou art a Stone and vpon this Stone will I build my Church And what is this but to graunt the substance of the thing and wrangle about wordes For whether Peter were tearmed Rocke or Stone as long as he was that stone that singular stone which after Christ vpholdeth the frame of the militant Church of which the Apostles were part he was the fundamentall Cyr. l. 2. in Ioan c. 2. Cyâ— ep ad Quintum Tertul. l. de praescript Epipha in Ancorato Amb ser 47. Nazianz orat de moder ser Basil l. 2. in Eunomium Aug. in Psal conâ— partem Donati Bils part 1. pag. 62. Stone vpon 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 Rocke because on him as on a stedfast rocke or stone immoueable he was to build his Church S. Cyprian sayth Christ chose Peter vpon whome he builded his Church Tertullian tearmeth him Ecclesiae Petram The Rocke or foundation of the Church Reade the like in Epiphanius S. Ambrose S. Gregory Nazianzen S. Basil and S. Augustine of whome M. Bilson most wrongfully and slaunderously writeth That Peter is the Rocke on which the Church is built S. Augustine and others do plainely deny But what if S. Augustine deny it not plainely What if he deny it not at all What if he plainely auouch it and that in diuers places Will you euer giue credit againe to M. Bilsons writings Therfore he vpon the Psalmes sayth O Church that is O Peter because vpon this Rocke wâ—ll I build my Church Read the like vpon the 69. Psalme in his Sermons Our Lord named Peter the foundation of his Church therfore the Church rightly honoured this foundation vpon which the height of the Ecclesiasticall edifice is raysed Againe 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. Bils â—
place with which our Aduersaryes vrge vs and we easily retorte vpon them turning the points of their weapons against their owne breasts two thinges he obserued he reprehended the imperious haughty manner of ruling ordinarily practised by worldly Princes he instructed them in another course of gouerning which he purposed to plant among them In the former he vseth generall 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. â—0 v. 26. Luc. 22. v. 26. tearmes and speaketh to them in common Vos au em c. but you in the latter particuler wordes directing his speach to one he that is greater In the former he teacheth them all to humble themselues 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 deliuereth an instruction to one how to behaue himselfe in gouernment 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 sayth But you not so in the latter he approueth 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 Ghospell but he that is nor he that is the greaterouer others but he that is the greater among you Among you my Apostles among you in the midst of whome I the Leader haue bin like him that wayteth so he whom I shall leaue as chiefe among you let him follow my example and be as the waiter 13. Shall I heere 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 it selfe doth speake Then there was one to be a Greater a Leader a Captaine or Prince amongst them as the Greeke * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word †Dirosh that is Princeps a Prince in Syriack in which language our Sauiour spak Luc. 22. 31. 32. Syriacke openeth if not if it appertayned to none how will they free the wisdome of God from letting fall those superflouous words from teaching a lesson proposing an example giuing an instruction which no way belonged to any of his audience how followeth that sudden digression immediatly hereupon Simon behold Sathan hath required to haue you for to sift as Wheat but I haue praied for thee that thy faith faile not and thou once conuerted confirme thy brethren How is this saying connected with the former discourse this conuersion of our Sauiours speach at the same time to Peter this redoubling of his name this mention of the praier he made for him of the authority of strengthning his brethren giuen to him vnlesse he he were the man appointed to be head and Amb. lib. 10. in c. 22. Luc. posteaquam inquit fleuisti erectus es vt alios regeres qui te ipse non rexeras Arnobius in Psal 138. Rein. c. 5. diuis 3. Mat. 10. 2. Beza in Annot. Noui Test Anâ—o Domini 1556. Mat. 16. Act. 2. Act. 10. Act. 3. Act. 4. Act. 21 Act. 1. chiefe of them all Which S. Ambrose flatly auoucheth speaking thus vnto Peter After thou hast wept thou art raised vp that thou maiest rule and gouerne others who didest not gouerne thy selfe And Arnobius Help it affoarded 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 haue recouered that which he had lost but also to haue gotteÌ„ more by repeÌ„ting then euer he lost by denying 14. Further whensoeuer the Euangelists 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 fore-man of the quest in Iuries 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 Greeke as Beza suspecteth it to haue beene foisted into the text by some fauourer of Peters Primacie Not only in naming in sundry others extraordinary graces he is priuiledged as the first or chief of the Apostles He was the first who acknowledged and openly confessed the Diuinity of Christ the first who preached vnto the Iewes the first who conuerted 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 middest of his brethren 15. Finally the Scripture teacheth that only Peter Mat. 17. Mat. 14. Luc. 5. was matched with Christ in the paiment of tribute Only Peter walketh with him vpon the waters Only Peter recei ueth Christ into his barge Only out of Peters boat doth our Sauiour teach and instruct the people Only Ioa. 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 IoaÌ„ Amb. in huÌ„c loc Peters death and Passion was foretold by Christ For Peter alone praier is made by the Church without intermission To Peter alone infallible assurance was giuen to strengthen others in faith To Peter alone our Sauiour said Duc in altum Launch forth into the deepe that is as S. Ambrose interpreteth In profundum disputationum Into the maine depth of all disputations of all hidden mysteries of our beliefe To see Peter alone S. Paul came to Hierusalem He came as to his greater saith Oecumenius As to the mouth and chiefe of the Apostles S. Iohn Chrysostome As to the first amongst the Apostles to whome our Sauiour committed the charge of the Church S. Ambrose Few Iuries I ween will performe the like office or yield such dignity to the Foreman of their Quest 16. But if you will see the Primacy of Peter more liuely expressed consider the actions he accomplished after the ascension of Christ and you shall euery where behold him practising his soueraigne authority To publish the deposition of one Bishop and election of another in the Colledge of the Apostles is proper to the chiefe Act. 2. and highest Apostle S. Peter pronounced Iudas to haue lost his Bishopricke and proposed another to be chosen in his roome To condemne vnto death without checke or controlment belongeth to the chiefe and highest Iudge S. Peter condemned Ananias and Saphira for their sacriledge Act. 5. Act. 8. Aug. l. de
haeres â—ares 1. Act. 15. Ier. c. 3. epi. ad Aug. quae est 11. inter epist August in detaining that they had vowed vnto God To vanquish the first Peere and Patron of falshood appertained to the first Peere and pillar of truth S. Peter conquered and killed Simon Magus the first Progenitour of Heretickes as S. Augustine auerreth To call and assemble Councels is the office and function of the supreme Pastour S. Peter assembled the Councell of the Apostles And notwithstanding this Councell was held in Ierusalem in the presence of S. Iames Bishop of that Citry euen in his owne Cathedral seat yet S. Peter as S. Hierome noteth first deliuered his mind and S. Iames with the rest ratified his sentence So although S. Paul were the Apostle of the Dionys l de Diui nomi c. 3. Epiph. haer â—â— Bern. l. 2. de consider Cyr. Hieros Cateches â— Cyr. Alex. l. 12. in IoaÌ„ cap. 64. Aug ser 124. de temp quaest nou vet test q. 75. Opta l. 2. cont Par. Ier. l. 1. in Iouin Chrys hom 55. in Mat. Euseb in Chronic. Aug. l. 2. ca. 1. de Baptis Reyn. c. 5. diuis 3. Gentiles and Preacher vnto nations yet S. Peter was the first by whose mouth the Gentils were called the first to whom notice was giuen of their admission vnto the Church Two euident tokens of his supremacy 17. For this cause S. Peter is tearmed The stay pillar and chiefe of Deuines by S. Dionyse The Captaine of the Disciples by Ephiphanius The only Vicar of Christ by S. Bernard The most excellent Prince of the Apostles by S. Cyril of Hierusalem The Prince and head of therest by S. Cyril of Alexandria Which title of head of the Apostles is giuen him also by S. Augustine Optatus S. Hierome S. Chrysostome and others Eusebius also maketh a great difference betweene Peter and other Bishops speaking of S. Iames he calleth him The first Bishop of the Church of Hierusalem Writing of Enodius he tearmeth him the first Bishop of the Church of Antioch Speaking of S. Peter he intituleth not him by any particuler Church but calleth him Christianorum Pontifex Primus The first Bishop of Christians Which S. Augustine confirmeth attributing to him The principality of Apostle-ship and a little before The Primacy of the Apostles is conspicuous and preeminent with excellent grace in Peter Both which passages M. Reynolds sticketh not to expound of Primacy in calling or preeminence in grace wheras S. Augustine directly writeth of his principality of power by reason of the dignity of his Sea aboue all others and aboue S. Cyprians the Primate of Affricke whome notwithstanding he equalleth with him in the Crowne of Martyrdome saying of Peter Who knoweth not his principality of Apostle-ship to be preferred before euery Bishopricke But although the grace or preeminence of Chaires be different yet one and the same is their Aug. vbi supra Reyn. loco citato glory of Martyrdome These wordes M. Reynolds who maketh M. Hart neuer speake more then he was prouided in some shew to refute and sometyme such things as he neuer dreamed cunningly cut off and wresteth that to a prerogatiue of grace to a Primacy of calling which S. Augustine auoucheth to be a priuiledge of S. Peters Sea a preeminence of his Chaire and Pontificall dignity aboue all other Bishops and Primates too Aug. in Psal 130. 18. Secondly S. Augustine affirmeth S. Paul the chief to haue excelled Peter in prerogatiues of grace he witnesseth him to haue receaued more aboundant grace in euery Apostolical worke then the rest of the Apostles because he laboured more then they and therfore is called The a Aug. cont duaâ— ep Pela l. 3 Apostles by an De Bap. cont Don. l. 2. c. 1. excellency In so much as where he giueth to S. Peter the preeminence of b excellent grace he giueth to S. Paul the preeminence of c In Psa 130. Ieron l. 1. aduersus Iouinian Reyn. c. 5. diuis 3. fol. 179. Sap. 4. 8. Tract 1. sect 3. subd 1. most excellent grace And S. Hierome reporteth that S. Iohn excelled Peter in many gifts of grace M. Reynolds foresaw these obiections and will you heare what answere he maketh But Peter sayth he on the other side excelled Paul in Primacy for that he was chosen first and Iohn in age because he was elder Surely an excellent grace an extraordinary preheminence a principality worthy of such high and honourable titles to be before in calling and behind in working elder in yeares and yonger in merits Iudge you and your fellowes of this priuiledge as yee list they who are endued with the spirit of God will giue iudgment with the Holy Ghost Old age is venerable not prolonged not lengthened with the number of yeares for the vnderstanding of man are the gray haires the ripenesse of yeares is life vndefiled 19. Other Protestants more sincere although as saucy as Reynoldes rather reprehend the Fathers for their vnfitting speaches then make of their words such impertinent constructions For as we read in the Protestants Apology The Centurists reproue a Cent. 4. col 554. col 1074 Arnobius for calling S. Peter the Bishop of Bishops b Cent. 4. Col. 556 Optatus for intituling him The head of the Apostles They write of c Centu. 3. col 84. Tertullian he did erroneously thinke the keyes to be committed to Peter alone and the Church to be builded on him The like errour they reprehend in S. d Col 84. Cyprian e Centur. 3. Col. 85. Origen f Cent. 4. Col. 1215. Hierome g Cent. 4. Col. 555. Hilary h Cent. 4. Col. 558. Fulke in his Retentiue pag. 248. Nazianzen Fulke chargeth Optatus with absurdity for saying of Peter He deserued to be preferred before all the Apostles and he alone receaued the keyes of the kingdom of heauen to be communicated to the rest And speaking in the same place of Leo and Gregory Bishops of Rome he sayth Gregory liued about the yeare of our Lord 590. Leo 440. Tract 1. sect 3. subdiu 10. Calu. Musâ—ulns alledged by Whitgift in his Defence p. 173. 66. VVhitgift ibid. pag. Couel in his Exa against the Plea of the Innocent â—eroÌ„ â— 1. in Iouin Bils 1. par p. 62. 63. Reyn. cap. 2. diuis 1. pag 27. Rem c. 3. diuis 1. fol. 95. Bils part 1 pag. 63. 66. 67. The mistery of iniquity hauing wrought in that seate neere fiue or six hundred yeares before them and then greatly increased they were so deceaued with long continuance of errour that they thought the dignity of Peter was much more ouer the rest of his fellow Apostles then the holy Scriptures of God doe allow But if this errour of the Roman Papacy and Peters Supremacy began neere fiue or six hundred yeares before Leo and Gregory it began according to M. Fulke in the Primitiue Church it began in the
O Peter enioy thy primacy and rare preheminence glory in thy dignity graunted thee by Christ and be alwayes vigilant ouer his flocke Raigne O supreme Pastour raigne thou still as head vnder him as leader of his campe as Prince of his people and that which now thou canst not performe by thy self 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 VPHOLDETH The Popes Supremay against D. Bilson and D. Reynoldes CHAP. I. MASTER BILSON treading the sleps of his fore-father Caluin requireth Bils par 1. p. 10 4. of vs to proue three things before we install the Pope in his Pontificall Sea First You must shew saith he That Peter was Supreme Gouernour of all the Church Next that this dignity was not proper to Peters Person but common to Peters Successour c. Lastly you must shew which of Peters Chaires must haue Bilson ibi Peters Priuiledge that is why Rome rather then Antioch or as Caluin vrgeth rather then Ierusalem where Christ died Caluin l. 4. â—nst c. 6. § 21. and yielded vp as it were the visible head-ship of his Church I am content to obserue this method and satisfie him in these three points The first I haue already demonstrated in the precedent Treatise the second and third I am now to declare 2. Touching the second the wordes which Christ spake the reasons which moued him to impart a Supremacy to Peter do consequently conuince it be deuolued to his Successour The words of Christ are these Thou art Peter vpon this Rocke will I build my Church c. My Church Mat. 16. saith he not a patt or portion of his Church not that part only which florished in Peters daies but all his whole Church which euer was since Christ his time or euer shall be vntill the end of the world But this could not be Chrysost Demonstr quod Christus fit Deus Ioan 21. built vpon Peter in his owne person he being deceased so many yeares agoe therefore it must be builded vpon some other insteed of Peter and so as Iohn Chrysostome eloquently discourseth still continue In like manner when our Sauiour said to Peter Pasce oues meas Feede my Sheepe did he not command him to feed all his Sheepe did he not lay a charge vpon him which he should neuer forgoe Chiefly seeing the office of a Pastour is an ordinary and perpetuall office and as long as there are any Sheepe to be fed so long there ought to be some Pastour to feed them which because Peter performed not in his owne person these many hundred yeares there must needes be some other to execute it in his roome in respect of whom S. Peter may be still said to accomplish his duty and feed the Sheepe entrusted to his charge Whereupon Ieo sâ—r 2. de sua assumpt S. Leo writeth of Peter In whom the care of all Pastours with the custody of the Sheepe committed vnto him still perseuereth and whose worthy dignity in his vnworthy Successour faileth not In the Councell of Calcedon when an Epistle of Leo the Pope Concil Calcedon act 2. act 3. was read all the Fathers cried out that Peter spake by the mouth of Leo. And when sentence was pronounced against Dioscorus the Patriarch of Alexandria the whole Councell deliuered that Leo endued with the authority of Peter the Apostle deposed Dioscorus 3. Whereby it is euident that the Pastorall priuiledge granted to Peter was not restrayned to him but extended to others not giuen him as a priuate but as a publike person and therefore still to continue to them that succeed I presume you are not ignorant that a King being a publike person still continueth that he is said in the Law neuer to dy and the dignities granted to him are common to all the heyres and inheritours of Stow in his Chronicle in the yeare of our Lord 1521. pag. 865. his crowne As the thrice worthy Title of Defender of the Faith giuen to King Henry the eight by Leo the tenth Pope of that name for writing against Luther descended to king Edward passed to Queene Mary and Queene Elizabeth and now perseuereth in our most potent and dreadfull Soueraigne King Iames. The honour likewise M. Bilson enioyeth of being Prelate of the Garter is annexed to his Sea and deriued to him from his Predecessors The same is seene not only in Titles and Prerogatiues of honour but in priuiledges also of power imparted to Citties Dukedoms Common-wealths or publike Magistrates both Ecclesiasticall and Temporall who as they neuer faile so neither the honours dignities and prerogatiues they once enioy Such was the Primacy communicated vnto Peter not personall but publike Chrysolog in epist aâ— Eutyâ—h Read S. Aug. in Psal 44. vpon those words For thy Fathers Sonnes are born to thee that is For Apostls Bishops succeding in their roome not proper to him but common to his Successours in whom he euen now suruiueth speaketh and feedeth the Sheepe of Christ with the food of heauenly doctrine as S. Peter Chrysologus Bishop of Rauenna declareth writing thus in his daies Blessed Peter who liueth and gouerneth in his owne proper seat deliuereth the verity of faith to them that seeke it 4. The reasons which caused our blessed Redeemer to aduance Peter to this soueraigne dignity were all for the behoofe and benefit of the Church First to preuent schismes Secondly to appease dissensions Thirdly to settle it in peace Fourthly to endow it with a most perfect forme of a Common-wealth All which enforce that it was not a priuate grace annexed to Peters person but a publike priuiledge conueyed to his Successours For if these things be now as behoofull and necessary to the Church as then why should she not still enioy them Is Christ become lesse carefull of his Church then heretofore Or hath this faultlesse Virgin the pure Spouse of our Lord committed any fault by which she should be depriued of the benefit he bestowed vpon her If she be the same well ordered Campe how is she disappointed of her guide and Captaine If the same Ship how sayleth 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 haue a visible body with an inuisible head because if none succeeded Peter the visible body of the Church hath had this long time no other then Christ Titus Liuius The Protestants will haue the church first gouerned by Christ alone next by the Apostles then by al Bishops after by Kings and Free stats wheÌ„ they were conuerted to the faith by Queen Elizabeth a woman by King Edward a Child Dan. 2. Luc. 1. her inuisible 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
Lybia and Pentapolis From him the Bishops of France of Spayne of Greece haue receaued their Archiepiscopall robes or ornaments From him S. Augustine our Apostle of England and first Arch-bishop of Canterbury amongst the Saxons from him all other Arch-bishops euen to the Conquest receiued their pals which in signe of their subiection to the Pope and honour deriued from S. Peters Sea is first layed vpon his holy Tombe and from thence sent to the Arch-bishop Thus our King Edwin for S. Paulin and Honorius King Rufus for S. Anselme obtayned their Episcopall Palls 17. To be briefe from him Kings and Emperours haue receaued some their Scepters Crownes and Regalityes some singular fauours and tytles of honour others their very manner and forme 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 Emperour 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 Iams in his Declar concoÌ„cerning his proceding in the cause of D. Conradus V or-â— stius p. 36. Thomas Bozius de fignis Eccles Tomo 2. l. 17. Signo 77. Papyrius Masso l. 3. Annal. in vita Henr. primi Bils 1. p. pag. 83. 84. 93. 94. 97. 98. part 2. p. 137. 138. 139 c. Sabellicus Aene. 9. l. 1. Atha ad soli vitam agentes seauen Electours of the Empire were all chosen and ordaynad by Gregory the Fifth Our King Henry the second was first intituled to the Lordship of Ireland by the gift of Adrian the Fourth Pope of that name And as the honourable stile of Catholike in Spayne most Christian in France so the no lesse memorable and renowned tytle I mentioned before of defender of the Fayth in which our Soueraygne King Iames gloryeth more as himselfe protesteth then in the tytle of King of great Britany was first graunted to King Henry the eight by the Pope of Rome But whome also the solemne manner of Crowning both our sundry other Kings hath byn instituted prescribed and is to this day obserued For example the King of France is consecrated anonynted by the Archlishop of Rhemes according to the ordinance of Hormisda the Pope The King of England by the Arch-bishop of Canterbury according to the grant of Adrian the Third The King of Scotland by the Arch-bishop of S. Andrew according to the prescription of Vrban the Second The King of Germany by the Arch-bishop of Mentz The King of Bohemia by the Arch-bishop of Prage and diuers others by such as the Pope appointed By these and a thousand other presidents the supremacy of all spirituall power is more then 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 Emperours who commanded in matters Ecclesiasticall To what purpose is this Might not inferiours resist and persecute their Superiours as Nero persecuted and killed S. Peter Might they not wrongfully depose or rather force them as Sabellicus writeth of Henry the third to forgoe the Papacy Might not Emperours vsurpe the function authority of Priests as Oza in the old law and Constantius the Emperour 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. coÌ„t Const Aug. epist 162. Iustin in Nouella constit 3. Nouella 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. â—â— ep praeam Conc. Chal. In 6. Syn. act 1. See Cusan l. 3. de Concord Catho cap. 2. 10. 13. c. Bils par 2. pag. 155. 156. c. Leo Epist 24. 26. Bils 2. par p. 154. Ambros com 5. Ep. praefix tyranny therein The factes of Constantine of Iustinian of Theodosius and others with which M. Bilson furnisheth his large treatise are for the most part examples drawne froÌ„ the like abuse In which kind euen Constantine the Great waded so farre beyond the bounds of his vocation That as S. Augustine writeth of him he minded to aske pardon of the holy Bishops Or I answere that the precepts Kings and Emperours vsed the lawes they enacted in matters Ecclesiasticall were to corroborate strengtheÌ„ renew the lawes of the Church Such were many lawes and commandments of Iustinian in which He followed as he sayth the holy Canons and holy Fathers Such the lawes of Charles of Lodowike of Ricaredus King of Spayne Such the decrees of Theodosius and Valentinian as by their owne Constitutions appeareth 19. After this manner I grant Emperours might call generall Councels as the especiall Aduocates of the Church As Constantine the Great summoned the Councell of Nice in Bithynia Ex Sacerdotum sententia According to the will and desire of the Priests as Ruffinus witnesseth Valentinian and Marcian the Councell of Calcedon by the consent of Leo. Constantine the fourth the sixt Generall Councell by the consent of Agatho Thus Emperours haue byn present in Councels as Protectours of the Bishops and Procurers of peace thus they haue subscribed as witnesses not as Iudges by priuiledge not by right Thus they haue commaunded the decrees to be obserued as executours not Superiours M. Bilson in Ecclesiasticall affayres 20. For these causes Popes and Bishops might of Christian charity humbly sue to Emperours to interpose their Temporall power in manner aforesayd as Leo did to Theodosius and his sister Pulcheria S. Ambrose with the Synode of Aquileia to Gratian Valentinian and Theodosius ioynt Emperours requesting their protection for the better defence and peaceable execution of what they had decreed because the Heretikes Valens and Attalus sought to disturbe them For the same peace and quietnesse S. Gregory writeth Greg. Ep. l. 2. c. 100. most submissiue letters to Mauritius the Emperour And what he and others of singular curtesy and charity performe will you say they do of duty wheÌ„ he imitating his Mayster humbleth himselfe to the feete of his Infeririours Bils part 2. fol. 157. 158. Fulke in c. 2. 2. ad Thess sect 7. VVhit Caluin commonly all Protestants Greg. l. 4. Ep. 32. shall an act M. Bilson of such vertue blemish in your conceit or debase his dignity 21. But M. Fulke M. Whitaker and other M. Bilsons confederats often vpbrayd vs with that of S. Gregory where he calleth the name of Vniuersall Bishop A prophane proud sacrilegious and Anti-christian tytle I answere S. Gregory inueygheth not agaynst the good vse and meaning of the word vniuersall but agaynst the proud and presumptuous manner after which
Hierome That Cornelius apprehended a certayne diuinity in Peter and was therefore worthily reprehended by him Or with S. Chrysostome That Cornelius deuoutly worshipped Peter and Peter of modesty forbare to accept thereof In like manner I say of S. Iohn That he might well mistake the Angell by reason of the maiesty he presented take him for God as S. Augustine answereth hereunto and so was corrected for his errour concerning the person not blamed for his abuse of adoration Secondly I may say with S. Gregory and Venerable Greg. l. 27 mora c. 11. Beda in 19. Apocal. Anselm in idem cap. Ruper lib. 10. in Apo. Fuâ—â—e in c. 19. Apoc. sect 4. Bullinger in c. 19. 22. Apoc. Marlor in suis Rapsodijs Bede S. Anselme and Rupertus seeing S. Iohn reiterated this worship the second tyme that neyther of them was an errour or absolute prohibition but that S. Iohn adored the Angel with the Religious worship of Dulia due vnto him and the Angell of meere reuerence to the humanity of Christ and to the dignity of his dearly beloued Disciple refused that honour For although M. Fulke vnshamfastly chargeth S. Iohn herein with an offence of humane frailty and forgetfulnesse although Bullinger and Marlorate two Caluinists accuse him of Idolatry yet no modest man can euer thinke so great an Apostle who instructed others in all Christian duties could himselfe in a matter of such importance either be so ignorant as not to know or so obliuious as not to remember or so impious as to exhibite to a Creature the honour of God forbidden before by the mouth of an Angell 20. Neuerthelesse M. Reynolds M. Fulke M. Bilson Reyn. l. 2. de Ido Ro. Eccl. cap. 2. Fulke in c. 19. Ioan. sect 2. Bils 4. par p. 172. 561 and the whole rabbâ—e of Protestants with open mouth exclayme against vs that if not to men if not to Angels yet to farre more vile and abiect creatures To a dead and senseles stocke such M. Bilson miscalleth the Rood or Crucifix we giue equall degree of glory with the mighty Creatour quickner of all we salute it saying All hayle our hope c. We call vpon it to saue vs pardon vs c. I answere In these and such like speaches we conceiue Christ as crucified on his Crosse and so apply these wordes to him Our true Hope Life Saluation c. For not only the Crosse but euery Image of Christ may be saluted and worshiped in two seuerall manners First I may salute or reuerence Christ by his Image as by spectacles I see the thing I desire that is I may reuerence Christ directly as the principall obiect that shineth in his Image and his Image meerly per acccidens as conueying my thoughtes to Christ which is the homage indeed of Lairia and may in no way be properly sayd to be deferred to the Crosse but it is wholy carryed by the Crosse to Christ as the whole sight is leuelled through the spectacles to the obiect I behold by the selfe same vision with which the thing is seene For as we vse the internal act of our mind to adore him whoÌ„ we internally appreÌ„hed therby so we may vse this externall signe to worship him whoÌ„ it externally represeÌ„teth Thus we salute thus we reuerence the Crosse as our aduersary mentioned aboue or rather Christ by his Crosse who vnder it is comprised 21. And that the Crosse doth thus comprehend Christ and may be consequently adored in lieu of him Gal. 6. v. 14. Col. 1. v. 10. Philip. 3. 18. 1. Cor. v. 17. ibidem vers 18. Gal. 6. v. 12. we learne of S. Paul who when he gloryed and boasted in Christ he sayd God forbid I should glory sauing in his Crosse He calleth the bloud of our Redemption The bloud of the Crosse The enemyes of Christ The enemyes of his Crosse The frustrating of his Passion The making voyd of his Crosse The preaching of his Ghospell The preaching the Crosse The persecution thereupon inflicted The persecution of the Crosse Where M. Reynolds was so sharp-witted how dull soeuer he be in conceyuing the prayers of the Church as to vnderstaÌ„d set down in Print That S. Reyn. c. 8. diâ—is 2. p. 412. 413. Paul after a figuratiue maÌ„ner of speach by the Crosse meant Christ crucifyed Neyther was this in him a priuate fancy or taint of Puritanisme the Protestants in their publike Canons haue solemnly enacted diuulged the same The Canon 30. Holy Ghost say they by the mouthes of the Apostles did honour the name of the Crosse so farre that vnder it they comprehended not only Christ Crucified but the force effects and merits of his death Passion with the comforts fruits promises which we receiue or expect thereby Secondly the honour dignity of the name of the Crosse begat a reuerent estimation euen in the Apostles tymes of the signe of the Crosse c. 22. Suppresse for shame this Constitution of yours or cease to vpbrayd vs as Idolaters for reuerencing the Crosse as comprehending Christ crucifyed The very name whereof the Holy Ghost so honoured by the mouthes of the Apostles The signe whereof was so esteemed by them so held in the Primitiue Church so applauded with one consent by the Greekes and Latines as it is euident you your selues depose by the testymonies of ancient Fathers In so much As if any opposed theÌ„selues Canon 30 agaynst it they would certainly haue beene censured I vse your owne wordes as enemyes of the name of the Crosse and consequently of Christs merits the Signe whereof they could no better endure If you had beene feed to vvrite in our behalfe could you haue vvritten more eyther to acquit vs herein of blame or condemne your selues of malice For that which is after interlaced by you as cautions so you tearme Ibidem Canon 30. them against our Popish superstitions That the signe of the Crosse vsed in Baptisme is no part of the sustance of that Sacrament and that the addition or omission of it doth neyther adde or detract from the substance vertue and perfection of Baptisme are indeed no cautions no exceptions agaynst vs who neuer Bils 4. par pag. 561. taught any such doctrine but hatefull calumniations forged by you who sell your soules to slander truth Agayne to the matter from which I haue digressed 23. The second manner of adoring the Image of Christ is when directly I worship the Image and Christ consequently as represented therein which is not the diuine worship of Latria but a farre inferiour reuerence redounding notwithstanding from the Image Christ c. Heere M. Bilson interrupteth my discourse with the clamorous imputation of a new disgrace offered to the Sonne of God For if this honour sayth he be baser then the highest and diuinest kinde of adoration it cannot passe from the Image to Christ. Lesse then honour Christ will not haue he that otherwise honoureth him defaceth him
I confesse M. Bilson that he who affoardeth our Sauiour in his own person lesse worship then Latria doth much dishonor disgrace his dignity But he who exhibiteth lesse homage vnto him as he adoreth him indirectly represented in his Image doth no more deface his preheminent excellency then he who reuerenceth the seruant of his Soueraygne for his Soueraygnes sake with a meaner regard of duty then belongeth to his Prince although by the same out ward submission and affection of his heart he truly honoureth the King in his subiects person 24. Secondly I answere to your former out-cry that the Church vseth those Rhetoricall phrases to the sanctified wood of the Crosse by the figure of Prosopopaeia Which if our Aduersaries blame in vs they may blame theÌ„ in Moyses when he sayd Hearkeno ye heauens the things which Deutro 3â— Matth. 23. I speake c. They may blame them in Christ saying Ierusalem Ierusalem how oft would I c. They may blame them in S. Ambrose who dignifyeth the Crosse with farre more excellent tytles then these mentioned by the Church as VValden tom 3. tit 20. c. 159. Amb. orat in faner Theod. Waldensis our learned Countrey-man pithily noteth We sing in our Office sayth he All hayle O Holy Crosse our true Saluation S. Ambrose tearmeth it The ensigne or Trophey of Saluation Wesing O Liuely wood bearing the life of all S. Ambrose nameth it vitam ipsam Life it selfe We sing O Blessed Crosse because on thee the King of Angels hath triumphed S. Ambrose calleth it I psum triumphum The very triumph it selfe We entytle it Our vitall or liuely Crosse S. Ambrose Our Palme-tree or victory of eternall life We sing O signe of Saluation safty in dangers S. Ambrose tearmeth it I psam Salutem Saluation it selfe We sing and say to the Crosse By thee we are redeemed O beautifull ornament of the world S. Ambrose calleth it Sacram Redemptionem our holy Redemption vsing these wordes Helen did wisely inhaunce the Crosse on the heades of Kings that the Crosse in Kings might be adored This is not insolency but piety which is performed to sacred Redemption 25. Not an Heathenish errour then M. Fulke not an insolent but a a Amb. ibidem pious worke it is in S. Ambroses conceit to reuerence the Crosse A b Aug. l. 20. cont Faust. cap. 20. Religious homage to worship Saints A c Amb. ep ad soro deuout obsequy to adore their Tombes A d Chrys ser in adorat vener Catena vertuous holy seruice to touch their Reliques called hereupon e Râ—ffi l. 11. hist c. 28. Venerable Reliques f Basil in Psalm 115. Precious Reliques g Amb. vbi supra Most holy Reliques h Aug. l. 22. de ciuit Dei cap. 8. Sacred Pledges i Amb. ser 93. Consecrated ashes k Auth. de Eccles dog cap. 73. Members of Christ l Chrys vbi supra Heauenly treasures m Eusebius hist lib. 4. cap. 14â— more deare then gold and pretious stones n Chrys ser in ador at vene Catenarum Monuments full of Diuine grace full of all veneration and sanctity Whereby such as touch them with fayth are sanctifyed and the spots of their soules after a mysticall manner cleansed Which cannot import any prophane but a certayne diuine holy and Religious reuerence lesse then Godly more then Ciuill THE THIRTEENTH CONTROVERSY PROVETH Inuocation of Saintes to be lawfull Agaynst Doctour Reynoldes D. Field and D. Fulke CHAP. I. THEY who aboue with great impiety robbed the Saints of their deserued honour heere with no lesse iniury with no lesse iniquity bereaue both vs of their speciall patronage and them of the prayers and supplications we make Rein. l. 1. de ido Rom. Eccl. c. â— 6. c. Field lib. 3. cap. 20. Fulke in câ— 15. Luc. sect 2. vnto them Because they are ignorant and vnaquainted as amongst others M. Reynoldes M. Field and D. Fulke chiefly thinke with our affayres they cannot heere our suites or releeue our wants Because it derogateth from the mediation of one sole Redeemer to fly to any other mediatour then he But I will briefly shew by his diuine assistance whose cause I mayntaine that the Angells and Saints departed make intercession for vs that we may lawfully implore their 1. Tim. 2. sect 4. 1. Io. 2. sect 5. ayd that there is no want of knowledge or ability in them no iniury to God or preiudice to Christ to frustrate and condemne our dutyes heerin 2. To vnfould first the state of the question we pray not to Saints albeit M. Reynolds M. Fulke with others of Reyn. l. 1. c. 6. c. Fulke in 1. Timo. 2. sect 4. Iaco. 5. sect 12. Act. 7. sect 2. their crew would attaint vs of it eyther as Gods to helpe vs Redeemers to saue vs or as the authour of any gift grace bestowed vpoÌ„ vs. Almighty God alone is the soueraigne fountaine of life the author of all natural supernaturall fauours Of him al grace glory ought to be demanded in him all our hope and affiance is alwayes reposed Secondly we pray not to Saints as Mediatours of our Redemption but of Intercession only neyther as immediate Intercessours betweene God and man For Christ is our sole Mediatour and imediate Intercessour also by whose incomparable merits all liuing creatures eyther in heauen or in earth haue accesse vnto God by him all their prayers are offered and suits obtayned from the bountifull hand of his Father And therefore howsoeuer Caluin impudently belyeth vs in this behalfe protesting Calu. lib. 3. Inst c. 20. §. 21. that in all our Hymnes and Litanies we make no mention of Christ we end al our petitions addressed vnto Saints and Angells with this conclusion Per Christum Dominum nostrum c. By Christ our Lord beseeching them by their intercession to the highest through the benignity fauour of our mercifull Redeemer to help and succour our distresse In this manner we inuoke and call vpon them in this manner they supplicate and pray for vs. 3. As we reade of the Angels in Zachary one of them prayed O Lord of hosts when wilt thou haue mercy of Hierusalem Zacha. 1. vers 12. Tob. 12 v. 12. Apoc. 8. v. 3. and of the Citty of Iuda c. This is now the seauenty yeare In Toby Raphael sayd vnto him When thou with teares didest pray and bury the dead I offered vp thy prayers vnto our Lord In the Apocalyps An Angell offered much incense of the prayers of Saints vpon the golden Altar And least Caluins cauill should heere take place that the Angels pray for vs because they are ordinary Meslenges sent into the world for the guardianship Calu. l. 3. Iust c. 20. Luc. 20. Orig. l. 8. cont Cels Greg. Nys in vita S. Ephrem of Gods elect Saints are not our Sauiour himselfe equalleth Saints with Angels not only in
by which they hoped demanded and often obtayned the fruits of their requests Listen to S. Hierome listen to S. Gregory Nazianzen both which you produce to bewray their doubtfulnes S. Hieromes words are these Farewell O Paula and support with the help of thy prayers the feeble old age of thy worshiper These S. Gregory Nazianzens calling vpon S. Basil O Diuine and sacred head behold vs from aboue and the instigation of my flesh giuen me as an instruction from God eyther aswage with thy prayers or moue me to beare coragiously Did these men doubt Or S. Bernard who often assureth vs 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. â— hist c. 33. the help of our B. Lady Or S. Basil exhorting vs to inuok the 40. Martyrs Whosoeuer is oppressed with any misery let him repayre to these and who soeuer reioyceth let him pray tothese the one that he may be freed from euill the other that he may perseuere in his prosperous courses Or S. Cyprian who requested the Virgins or Nuns of his time in whose coÌ„mendation he wrote to remember him after their departure when their Virginity should begin to be honoured Or Theodosius the Emperour who as Ruffinus witnesseth clad in sacke-cloath lay prostrate at the Tombes of the holy Apostles and Martyrs and craued help by the assured intercession of Saints Or any of those whome I recited before whose speaches cannot be eluded by any doubtfull florish or figure of Rethorike much lesse the suites they make vnto the Saints in heauen a PrudeÌ„ in hym 4. 8. 10. Casar-August August quaest 108. ser 18. de Sanct. to obtaine pardon for their sinnes b Noz or at in Athâ—n To be directed in the warfare and combate of this life c Bern. in vigil Petr. Paul To incline the hart of our Iudge in their behalfe d Prud. hym 2. in D. Lauren. To be sooner released the bonds of our mortality e Amb. or at â— in morte fratris Nazi ora in Basil To be receaued by them into the Tabernacles of blisse f August lib. medit cap. 24. Nazian in S. Cypri Ambros exhor ad virg Paul Nola. in Car ad Cytherium August lib. 22. de Ciuit. Dei cap. â— To bewafted by their prayers and merits to the hauen of perpetuall peace Such and many such like requestes they made which were no. wholy frustrate as the miracles wrought in accomplishing their desires giue testimony vnto vs. 7. S. Gregory Nazianzen writeth of a Virgin bewitched with diuelish charmes to be deflowred by her Louer who prayed to our Blessed Lady and was deliuered from his wicked inchantements S. Ambrose of S. Iulian who obtayned a sonne 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 grieuous disease Of a blind woman who receiued her sight Of the daughter of one Bassus a Syrian restord to life And sundry other miracles wrought by the Reliques memory and inuocation of selfe-same happy and glorious Protomartyr 8. Which argueth M. Field of more then vnshamfastnes 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 doe not particulerly see know and intermeddle with humane thinges If Saint Augustines owne words here quoted cannot free him from so vile a reproach let Kemnitius M. Fieldes fellow Protestant be heard he alleadgeth S. Field loco citato Augustine inuocating S. Cyprian and blusheth not to adde These thinges Augustine without the warrant of Scripture yielding to tymes and custome Yet D. Field once downe the banke Whitgift in his defence against the reply of Cartwright of modesty slideth to the bottome of audacious impudency and immediatly writeth The Church of God neuer desined otherwise how soeuer Hierome in his passion agaynst Vigilantius seeme to say the contrary Not Hierome M. Field in his passion but your owne Sect-mates in their sober writinges shall conuince you of falshood and testify the same vvith him D. Couel in his exam pag. 120. Fulk in his Reioynder p. 5. 6. agaynst 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. c. 9. M. Whitgift late Archbishop of Canterbury Almost all the Bishops sayth he and writers of the Greeke Church and Latin also for the most part were spotted with Doctrines of Free-will of merit of inuocation of Saints and such like The same is auouched by D. Couell M. Fulke sayth I confesse that Ambrose Augustine and Hierome held Inuocation of Saintes to be lawfull And in another place In Nazianzen Basill and Chrysostom is mention of Inuocation of Saints Kemnitius the Lutheran before named Inuocation of Saintes quoth he at length about the yeare of our Lord 370. by Basil Nissen and Nazianzen began to be brought into the publike asseÌ„blyes of the Church D. Sparkes chargeth Origen or some other vnder his name With a grosse Popish prayer to Iob. The Centurists doe the like acknowledging moreouer this vniforme doctrine in many other who liued about the 300. yeares after Christ saying There are manifest steps of Inuocation of Saints in the Doctours of that auncient age And in the Centuries following they accuse Athanasius Basil Nazianzen Ambrose Prudentius Cent. Cen. 4. c. 4. Col. 296. 297. VVhitaker in his ans to the 4. reason of Comp. Ibid. in his ans to the 5. reason Epiphanius and Ephrem of the same errour Finally when blessed Campian vrged this approued custome of the ancient Fathers Whitaker answered The old and inueterate practise of inuocating Saints in prayers we little regard although this were an ancient custom yet it flowed from humane superstition not from Diuine authority And a little after speaking of Prudentius who florished within the 400. yeare after Christ he sayth Prudentius I graunt as a poet sometymes called vpon the Martyrs whose Acts he describeth in verse and the superstitious custome of praying to Saints had now taken deepe roote in the Church which as a Tyrant haled sometymes the holy Fathers into the same error 10. What thinke 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 beliefe or no that the Saints in heauen see and intermeddle with humane affayres Or were all these mirrours of wit learning and sanctity not only superstitiously as your Ghospellers tax them but foolishly sottish also as you would make them to call vpon such as they thought had no sense or feeling of their necessities Dare you auouch That Inuocation of Saints preuayled not in
the Church of Field lib. 3. cap. 20. God when these Pastours and Prelats vpheld it as lawfull When it had taken deepe roote and haled the holy Fathers into that errour Dare you professe that the members agreed not with their head the Sheepe with their Shepheards the people with their Priests Dare you thinke that any presumed to contradict that which Augustine in Affricke 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 generall and vniuersall practise tell vs who they were shew vs but one in the first 600 yeares besides Vigilantius whose name for that cause is billited in the house of Heretikes and fameblotted with euerlasting ignominy 11. Morouer both reason equity perswadeth that as the faythfull vpon earth make one Church one This is proued by S. August l. 20. de Ciuit. Dei c. 9. People one Common-wealth with the Saints in heauen as we are all members of the same body sheepe of the same fould as we all liue in the family and houshold of one Mayster all are gouerned guided by one headpastour and shepherd so it is expedient we should haue mutuall fellowship and society togeather mutuall CoÌ„munion and participation of benefits mutuall and interchangeable offices of loue charity duty reuerence honour and submission We of duty should sue to them they of charity pray for vs we honour and prayse their felicity they helpe and relieue our misery we lay open our pouerty and wants they supply with the abundance of their merits For if this reciprocall loue and communication of benefits be practised betweene the Cittyzens of euery Citty subiects of euery Kingdome seruants of eâ—ery house if the Corinthians exhibited it to their brethren vpon earthâ— how much more may we expect from the 2. Cor. 8. vers 14. blessed soules in heauen we that are called to the inheritance of their Kingdome we that are not pilgrims and strangers but Cittyzens of Saints houshould-seruants of God 12. Lastly we read in holy Writ that the liuing doe fruitfully inuocate the liuing vpon earth The children of Israel intreated the prayers of Samuel S. Paul of 1. Reg. 7. v. 8. Rom. 15. 1. Thes 5. Colos 4. Ephe. 6. lob vlâ— the Romans Thessalonians Colossians Ephefians And God commanded some to repayre to holy Iob saying Goe to my seruant Iob he shal pray for you Yea was it pleasing to God was it auaylable to others to pray to him yet liuing in misery and shall it not profit vs to inuocate him novv raygning in glory Was it no fault in S. Paul to pray vnto the faythfull exiled from the face of their Spouse and can it be no lesse then high treason in vs and treason agaynst his Diuine maiesty to cal vpon them now blessed vvith the fruition and sight of his countenance To call vpon the Apostles and Martyrs of Christ to call vpon the immaculate Virgin mother of God Are they dead to vs because they liue to him and liue a more perfect pure and happy life Agreable 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 Iacob the God of the liuing and not of the dead albeit Caluin scornfully taunteth often at theÌ„ by the name of deadmen 13. M. Reynolds seeketh to shew a reason vvhy vve pray to the liuing and not to the departed Because sayth he the liuing may vnderstand our griefes eyther by word or message the Saints can haue no notice of them Therefore they cannot make particuler intercession for vs or we vse any supplication to them But if I proue they may haue perfect intelligence of our affayres if by the same meanes and by far more assured then the liuing with vs vvhat vvill he then say What shield vvill he find to saue himselfe What shift to eschevv the force of my argument Tvvo vvayes he and others assigne of knovvledge to the liuing By word or sight in presence by message or report in absence Both these are ascribed to the Saints in heauen They vnderstand our afflictions by vvord and sight vvhen being as Ambrose and S. Hierome teach they may be by incredible svviftnesse and celerity of motion euery vvhere present and conuersant Amb. l. de viduis Hierom. l. con Vigil amongst vs being as S. Ambrose addeth Beholders of our life and actions they see our distresse and heare the coÌ„plaints vve make They knovv our estate by message also and report of others By the report sayth S. Augustine of the soules vvho depart from hence and by the report Aug. l. de cura pro mortuis of the Angels Gods trusty messengers and our Faythfull Guardians vvho haue daily intercourse betvveene them and vs. 14. Or if these meanes vvill not suffice the ordinary vvayes by vvhich mortall men take notice of our occurrents there are yet two others more sure then these by vvhich the Saints stil resident in heauen haue certaine knowledge of our outward actions inward thoughts as farre forth as it may be needfull for vs 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 Saintes behold them in the brightnes of God as in a fayre replendent glasse in which the beames of all creatures their nature and perfections more clearly shine then in themselues 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 speciall fauour and reuelation of God who openeth to them as to his entire friendes whatsoeuer is behoofull for them to know And that by one or both these meanes the blessed soules vnderstand our affayres we euidently proue First because the Angels in heauen know them they reioyce at the secret conuersion and repentance of a sinner therefore they know it They haue such care of their Wardes as it is written See you despise not one of these little ones for I say to you their Angels in heauen alwayes doe see the face of my Father Therefore they know the estate of their pupils they know the wrong we offer vnto them or else in vayne are we threatned to feare it The same I conclude of the Saints vvho by Christ himselfe are likened vnto Angels vvho rule gouerne and raygne ouer vs who must the chiefest of them giue doome and iudgement of our actions therefore they knovv them Secondly the nature of
Dei c. 27. Neuer did any man heare the Priest staÌ„ding at the Altar vpoÌ„ the holy Body of the Martyr say Offero tibi sacrificium Petre vel Paule haue mercy vpon vs to them O Holy Saint N. pray for vs. Christ vve inuoke as God himselfe to bestovv his giftes and graces vpon vs Saints only as the friendes of God to purchase by their prayers his fauour and mercy To Christ vve offer our dayly Sacrifice to Saints vve neuer say I offer to thee Peter to thee Cyprian Christ vve make our only Mediatour vvho by himselfe in his ovvne name and person confidently dealeth in our behalfe Saints vve vse as mediatours to Christ vvho by his gracious fauour may affoard vs helpe For tvvo sundry vvayes a man may be a meane to deliuer his friend out of prison eyther by intreaty to his Creditour or supplication to the King to obtayne his inlargement another is by an absolute discharge and full payment of the vvhole debt for vvhich he is imprisoned The Saintes are Mediatours after the first Christ after the second a more excellent manner The Saintes are such mediatours as God required when he sought a man to interpose himselfe betwixt him and his people Such as Moyses is tearmed by Saint Paul to the Galathians by himselfe in Deuteronomy I was a Mediatour betweene 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 ciuitate Dei c. 17. Christ such a one as the same Apostle describeth One God and one Mediatour of God men the man Christ Iesus who gaue himselfe a Redemption for all 23. Out of vvhich vvordes one of the chiefest Deuines of our age hath gathered fovver extraordinary propertyes of mediation belonging to Christ alone First that he is an Aduocate or Mediatour not only in regard of his office but in respect of his nature also vvhich vvas a meane as it vvere betvveene God and man perfectly partaking the nature of both and so tearmed The man Christ Iesus to vvit Christ our Sauiour both God and Man After vvhich manner S. Chrysostome S. Hilary S. Cyril S. Augustine acknovvledge him our only Mediatour Secondly who gaue himselfe that is vvho by the dignity of his ovvne person vvithout the assistance of any other maketh intercession for vs. Thirdly A Redemption to vvit vvho offered a full and generall discharge ransome and satisfaction for our sinnes such as his Father in the extreme rigour of iustice 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 eyther Saint or Apostle or Angell should be equalled to Christ as Parmenian Aug. cont Parm. l. 2. â— 8. the Donatist equalled the Bishop vve conclude vvith S. Augustine in no other vvordes then those with which Mayster Fulke sounded his retrayte and vauntingly ended the triumph of his section What good and faythfull Christian could abide him Who would behould him Fulke loc citato as an Apostle of Christ and not as Antichrist that should thus be placed a supreme Mediatour in the roome of Christ 24. Neuerthelesse in a farre inferiour degree Many Saintes as Saint Cyrill teacheth haue vsed the ministery of mediation As Saint Paul himselfe Crying vpon Cyr. in Io l. 3. c. 9. men to be reconciled to God And Moyses was a Mediatour c. And Ieremy a Mediatour and all the Prophets and Apostles were Mediatours without any inpeachment to the peculiar mediation and aduocation of Christ For so sundry rare priuiledges and speciall tytles which in most excellent manner appertayne to him in a different and meaner acception of the wordes are attributed vnto men Christ is our only Sauiour our only Redeemer the only Rocke and foundation of his Church the sole and only Iudge of the quicke Iud. 3â— Vers 9. Act. 7. Vers 35. Matth. â— Vers 13. Mâ—ttâ—h â—9 Vers 28. and dead Yet Othoniel is graced in holy Write by the tytle of Sauiour Moyses by the name of Redeemer S. S. Peter is tearmed the Rocke and foundation of the Church the Apostles and others shall sit as Iudges with Christ iudging the 12. Tribes of Israel Well then as it is no disparagement to our supreme Iudge the Saintes ascend his Tribunall seate and exercise this chiefe and Royall action in giuing the last doome sentence with him so it can be no derogation or wrong to our sole Mediatour the Saintes should vse 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 farre lower degree then he They he mediation of prayerand intreaty he of pardon and absolute Redemption 25. But we make the Saintes likewise sayth Mayster Reynoldes and Mayster Fulke Mediatours of Redemption when we desire them to haue mercy on vs saue vs reconcile vs to God when we call them Our hope life refuge c. To which I reply that albeit we often vse that phrase of speach yet the truth of our meaning is apparently knowne that we beseech them only to saue vs c. by their prayers vnto Christ We call them our hope life c. because they may procure by intercession our hope and saluation or if we speake 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 intollerable reproued by Saint Augustine condemned in the Law to wrangle about the Aug. ep 274. â— Contra. ff de leg Sen. tusq Consult Iob. 19. v. 21 Aug. in his annot vpon Iob. â— Tim. 4. Vers 16. 1. Thes 2. v. 18. wordes where the sense is cleare or to seeke by pleading the one to vndermyne the other Chiefly for that we follow heerin the phrase of Scripture Of Iob who praying to Angells according to Saint Augustine sayd Haue mercy on me haue mercy on me c. Of Saint Paul speaking to Timothy This doing thou shalt saue thy selfe and them that heare thee Of the same Saint Paul calling the Thessalonians His hope his ioy his crowne of glory 26. And sith our Sectaryes are so nice and scrupulons in this behalfe so iealous of the tytles names and prerogatiues of Christ as they will haue no mediatours with him least they preiudice his right of mediation no ministeriall Rocke or foundation of his Church least they displace him forth of his fundamentall seate no true Bishops or Priests vpon earth for feare they degrade him of the dignity of his Priest-hood I would fayne haue them tel me how they looke to be coheyres of Christ heereafter 〈…〉 inheritours with him Rom. 8. vers 17. and compartners of his Kingdome without daunger of disturbing him from his
you caÌ„ see nothing to chalenge either the right of honour or excellency of holynes but what God expressely coÌ„mandeth Then no Churches may be consecrated no holy dayes obserued no Priests no Prophets no Temples reuerenced 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. Iacob 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 Iewes instituted the feast of Iudith and deuoutly obserued it The Machabees ordained a festiuall day which our Sauiour after allowed and vouchsafed to keepe holy The Nazarites who of their owne accord deuoted themselues to God The gifts which the Iewes of liberality presented to the Temple and whatsoeuer els proceeding from men was holy venerable and to be reuerenced being once consecrated to the most holy and venerable Maiesty of God And dare our Protestants detract so much from his mighty soueraignty as not to attribute the like to Pictures as they are both dedicated to his Highnes and as they represeÌ„t himselfe or his Friends vnto vs 26. Further the precept which God maketh of reuerencing holy dayes of not swearing by heauen by earth c. and consequently of honouring them of adoring In Pan. ff vet de legibus in glossa de regulis â—uris Euthym. par 2 c â—0 Arist l. de me reminis Niceph. in dial inâ—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 footstoole c. are warrants for vs to worship our Images because the lawes both Ciuill and Canon prescribe in like cases like Iudgment like manner of proceding And Euthymius notably confirmeth it interpreting the footstoole of which King Dauid spake To be the Crosse of Christ on which his feete were nailed But whatsoeuer the Prophet meant therby if the footstoole of our Lord ought to be adored and such other things as had small alliance or coniunction with him how much more his picture his Image which is so closly lincked in resemblance to him that Aristotle sayth 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 obiection to other Heretikes many hundred yeares ago coÌ„stantly auerred That seing the Image in relation is inseparable from the Originall wheresoeuer we find it written that Christ and his Saints are to be honoured there it is inuolued also of their Images Which S. Cyril and S. Athanasius seeme to strengthen saying The Image representing the King is allone with the King and he that adoreth the Image adoreth the King in it S. Chrysostome Knowest thou not that he which hurteth the Emperours Image dishonoureth the Imperiall dignity c. S. Ambrose He that crowneth the Emperours Image honoureth surely him whose Image he crowneth and he that despiseth the Emperours Picture doth iniury to him whose picture he contemneth As the abuse offered to the mounments of Domitian of Maximinus of Theodosius wife and the reuenge taken hereof abundanly witnesse 27. Heereupon the ciuill law set forth in the raign of Arcadius and others graunteth this priuiledge That whosoeuer flyeth for refuge to the Emperours Image shall be protected L. vnica cod de hiâ— qui ad statuas as much from forraine violence as if he had repaired to the Sanctuary of the Church or fell into the lappe of â—he Imperial clemency And he that defaceth the Picture of his Prince shal be guilty of high treason committed against him For which cause they were wisely adiudged by Michael the Emperour To haue their tongues cut off as haynous blasphemers who should vtter Castal de Imper. q. 96. Paul de Castro §. Nam 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 iustly censured by Theodora the Empresse To haue his eyes plucked out who had razed the eyes of a Picture Neuertheles he liueth in England and liueth in a high estate of pretended dignity who burned at Carefox the publike Market-place of Oxford the picture of Christ 28. Furthermore when our Aduersaryes honour the Chaire of Estate the Seale Armes and Images of their Soueraigne what pretense haue they but the diuine precept which commandeth vs to reuerence our Princes Whereupon I conclude if Ciuill obeysance be lawfully imparted to these Royall monuments because ciuill homage is due to their Royall Persons then in all equity and reason Religious honour should respectiuely appertaine to the Images of Saints when Religious honour absolutly belongeth to the Saints themselues Neither can M. Bilson with the Century-writers shuffle vs off by Bils 4. par pag 5â—1 Centur. â—ent â— seq c. 13. answering as they do That the reuerence done to Princes Images c. is accepted as rendered to their owne Persons when they cannot be otherwise present then by a signe or substitute Now God say the Centurists is euery where present But Christ say I according to his humanity his Angels Saints are not euery where present Therfore honour done to their Pictures ought to be accepted by your owne illation 29. Againe the Royall Armes the Chaire of Estate c. euen in the Kings presence ought to be honoured When Charles the Great was proclaimed Emperour did not all the people then present as Auentinus reporteth Auen l. 4. Anual adore his Image before his eyes Do you thinke Theodosius the Emperour who so cruelly reuenged in the Citty of Antioch the treachery committed against the pourtraite of his wife would haue tolerated it at Constantinople before the gates of his Pallace Or the King who delighteth in absence his Throne should be worshiped would disdaine to see it reuerenced in his presence And who dares abuse his Princes picture in the sight of his Prince But if it be subiect to iniury then capable of honour in the Royall presence A weake cause I perceaue hath weake meanes to support it 30. Many other petty obiections are by our Sectaryes deuised some against making some against adoring Images which may be as soone answered as propounded They cite the decree of Valentinian Theodosius and Iustinian prohibiting the signe of the Crosse to be made fraudulently suppressing these wordes On the ground earth or pauement In which they forbid it for reuerence to be carued or painted to the end the triumphant signe of our Conc. Constant Trul. c. 73. Bils 4. par pag. 575. Concil Eliber can 36. victory as another
cut his garments with the rest of his company which he likewise did for Abner 4. Yea this praier for the Dead hath beene a thing so generally receaued so inuiolaby practised amongst the Iewes euen then when they were Gods chosen people as when Iudas Machabaeus appointed publique Sacrifices 1. Reg. 3. 2. Reg. 1. 2. Reg. 1. 2. Machab. cap. 12. Ioseph de Bello Iudaic 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 souldiers not one amongst the Priests and Leuits of Hierusalem not one amongst the Patriarches and Prophets of God most vigilant alwaies in checking Superstuion who euer reprehended that charitable deed But Iosephus the Historiographer plainly alloweth it And Baruch the Prophet as Vrbanus Regius a Protestant of no small account beareth witnesse made supplication himselfe for his Predecessours soules saying O Lord omnipotent remember not the iniquities of our forefathers And now at this present time the Iewes aboue all other Nations peculiarly wedded to the Traditions of their ancestours obserue by prescription a solemne praier for the Dead called * Paulus Fagius in c. 14. Deut. Genebrard in fine Chronol VVbitak cont Duraeum p. 85. See Caluino-turcis l. 4. c. 8. and Hilalar deca 4. feria 5. post dominicam 4. Quadrag Luc. 16. Haskaba pronounced by their Hazan or publike Minister of which M. Wnitaker auerreth I know the Iewes haue Rituall books which they read in their Synagogues and I am not ignorant that euen now they are wont to vse certaine praiers for the Dead 5. Neither was it any Ceremoniall Rite proper to the Iewes but a generall law or print of nature stamped in the hearts of all both sauage ciuill Nations In Grecians Indians Moscouites Aethiopians Turkes Persians Mores Arabians c. Who with a dissonant and disagreeing manner yet with one and the same hope of relieuing the departed offered their Praiers and Sacrifices vnto God To leaue Iewes and Gentiles and come to Christians 6. Our blessed Sauiour seemeth to exhort hereuÌ„to saying Make your selues friends of the Mammon of iniquity that when you faile they may receiue you into the eternall tabernacles Where by friendes S. Augustine and S. Gregory vnderstand the Saints in heauen whose necessities we once succoured heer vpon earth and who when we faile that is depart this life not so pure from the reliques of sinne as we may by our good deeds presently enter the kindgdome of heauen then they supplying our wants as we once relieued theirs receaue vs by their praiers and merits into the Mansions of euerlasting rest By their merit saith S. Austen charitable men obtaine mercy and pardon and Aug. ser 35. de verb. Domini l. 21. de ciuit Dei cap. 27. Greg. l. 21. moral c. 14. 1. Cor. 15 S. Gregory If by their friendship we gaine eternall Tabernacles we ought to consider when we bestow vpon them that we rather offer presents to Patrons then giue almes to the Poore 7. Secondly S. Paul sayth What shall they do that are Baptized for the dead if the Dead rise not againe at all Heere the Apostle argueth not from the erroneous practise which long after his tyme was broached by the Montanists Marcionists and Cerinthians who ministred true Baptisme to the liuing as profiting the departed for whose sake it was receaued but he taketh Baptisme heere Metaphorically for punishment and affliction as Christ vseth Luc. 12. Marc. 10. the word I haue a Baptisme to be baptized withall And Can you drinke the Chalice which I drinke or be baptized with the Baptisme wherewith I am baptized After which manner S. Nazian orat in SS lumina Cypr. ser de Coena Domini Gregory Nazianzen acknowledgeth a Baptisme of teares and Pennance And S. Cyprian sayth He baptizeth himselfe in tears Therefore the force of S. Pauls argument is to this effect What doth it auaile the faythfull people to punnish fast pray and afflict themselues for the soules departed if the Dead rise not againe and receaue the fruit and benefite of their prayers 8. Thirdly S. Iohn writeth There is a sinne to death 1. Ioan. 5. for that I say not that any man aske This sinne to death is not euery mortall sinne which killeth the soule but that Aug. v infra Aug. l. 21. de ciu Dei cap. 24. 1. Ioan. 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 mans sin during life And the customâ— of the Church is to pray for Heretikes Schismatikes Apostataes or whosoeuer while they liue But If there be any sayth S. Augustine that persist till death in impenitency of hart doth the Church now pray for them that is for the soules of them that are so departed For these the Apostle exhorteth vs not to pray but if we know our Brother to sinne a sinne not to death that is in which he dyeth not with finall impenitence for him he perswadeth and willeth vs after his departure To aske with confidence to obtaine pardon saying And life shall be giuen him sinning not to death Which Burchar l. 19. de poenit decret Vas c. 2. 4. Carth. vide Burchard Cabilon cap. 39. Florâ—â— in initio Dionys Areo. de Eccl. hier cap. 7. Cypr. l. 1. epist 9. Tertul. l. de Corona militis Greg. Nazian orat in CaesariuÌ„ reliq Field in append x. part p. 13 Ibid. p. 4. Chrys hom 69. ad Populâ—um Fulke against Purg. pag. 303. Fulke in c. 21. â— ad Cor sect 22. is a most forcible argument and a great encouragement vnto vs to pray for such as depart not this life in state of deadly sinne Agreeable heereunto it was defined in the Councell of Brachara as the learned Bishop Burchardus who liued about 600. yeares ago recordeth that for such as should cast violent hands vpon themselues no mention should be made in the oblation for them yet for others oblations and prayers were offered as the Councel of Vase of Carthage of Cabilo of Florence and many more haue decreed 9. All our forefathers with vniforme consent absolutly teach and confirme this doctrine their wordes I need not rehearse because the Protestants freely graunt they taught defended and commonly vsed 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 prayse and thankesgiuing for them Thirdly They prayed for men in their passage hence entrance into the other world Fourthly They prayed for the ResurrectioÌ„ publike acquitall in the day of Iudgment and perfect consumation of the departed All which customes obseruations I allow sayth M. Field and approue But he vtterly denyeth That the ancient Catholike Church did generally intend in her prayers and
oblations for the dead to relieue soules temporally afflicted in penall estate And this is it which I haue established by the former places of Scripture now I fortify by the testimonyes of many renowned witnesses both of the Greeke and Latin Church 10. S. Chrysostome writeth It was not without good cause enacted by the Apostls that in the Celebration of the reuerent Mysteries a Commemoration of the dead be made for they knew that great profit and much commodity redounded therby vnto them M. Fulke confesseth these wordes of S. Chrysostome in two distinct places and malepartly replyeth in both first he sayth Chrysostome must pardon vs for crediting him Secondly he answereth Without any good ground he affirmeth this memory Tertul. l. de coron miâ—it Cyp. lib. ep 9. Ioan Dam. orat de defunct Athattas Nys a. pud eundeÌ„ Aug. de verb. Apost ser 32. Idem in Enchiridio câ— 109. to be of the Apostles decree Without ground then Terullian S. Cyprian S. Iohn Damascen S. Athanasius and S. Gregory Nissen testifyed the same Without ground S. Augustine sayd It is not to be doubted but the dead are holpen by the Prayers of the holy Church and by the holesome sacrifice Againe without ground he wrote Neither is it to be denyed but that the soules departed are relieued by the piety of their friendes when for them the Sacrifice of our mediatour is offered or almes is giuen Without ground did a Euseb in vita Constant. Constantine the Great Desire to be buryed in a famous Church that he might partake the benefit of many deuout prayers after his decease Without ground b Theod. hist Eccles l. 5. cap. 25. Hier. epist ad obitu vxoris 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 Delph Epis Aug. de verb. Apost serm 32. in Ench. c. 110. Idem lib. 50. hom hom 16. Theodosius the younger Prostrated himselfe at the Reliques of S. Chrysostome and made supplication for the soules of his Parents Arcadius and Eudoxia Without ground S. Hierom Commended the piety of Pammachius who not with lillies or purple roses but with the odours oyntments and balme of Almesdeeds refreshed the venerable bones and ashes of his deceased wise knowing that it is written As water quencheth sire so almesdeedes extinguisheth sinne But if the soules departed be thus ayded and comforted by our workes of charity they are in some state of need to vse S. Augustines wordes in someplace of distresse or penall affliction for their former defaults 11. Therfore S. Dionyse teacheth our prayers auaile them to this end That God may remit the sinnes which heereby frailty they committed That the dead may obtaine some ease or refreshment sayth Tertullian That they may purchase some rest or repose sayth S. Chrysostome That their soules may be sprinkled with some droppe of refreshment sayth Paulinus That our Lord may deale more mercifully with them That they may haue sayth S. Augustine more full remission or more tollerable damnation to wit more tolerable punishment in the place of affliction in which they are banished for a while the sight of God vntil as the same Doctour discourseth The due correction of fire hath burned out what the guiltynes of the fault deserued 12. Moreouer the foure sorts of commem orating the Dead which M. Field specifyeth the Church equally made for all who reposed in our Lord for Patriarches Prophets and Martyrs She assisted them in their passage prayed for their consumation gaue thankes for their victoryes and for imitation recounted their names and tryumphes But besides these S. Augustine mentioÌ„eth another Aug. tract 84. in lo. kind of Commemoration behoofull for them for whom it was offered saying Therefore at the table we do not so remeÌ„ber Martyrs as others departed who rest in peace that we may also pray for them but that they may pray for vs. 13. S. Cyril Archbishop of Hierusalem recordeth it Cyr. Ieros in Catech. Mislag 5. his words in Latin are these Maximum â—redentes esse animaruâ— iuuamen pro quibus offâ—rtur obsecratio sancti illius tremâ—ndi quod in altari posituÌ„ est Sacrificij Epiphan bar 75. Extat in 5 â—â—m Chrys Aug. in â—nchyr c. â—â—0 more plainely saying Ouer the Host it selfe of propitiation we inuocate God for the common peace of the Churches c. for Kings for souldiers c. for the sicke and for the afflicted and in summe for all that need help c. After we make mention of them that are departed first of Patriarches 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 haue departed this life amongst vs thinking it a most great help or ease of their soules for whome the obsecration is offered of that holy and dreadfull sacrifice which is placed on the Altar The same appeareth out of Epiphanius and out of the Greeke Liturgy extant amongst the workes of S. Iohn Chrysostom where there is an expresse distinction made betwixt the Sacrifice of praise offered for the Patriarches Apostles Prophets Martyrs and the supplications made for others which S. Augustine also excellently describeth When the Sacrifices sayth he of the Altar or whatsoeuer other almesdeeds are offered for all the baptized departed for those that be perfectly good they be thanksgiuings for such as be not very euill they be propitiations for them that be passing naught although they be not any helpes or refreshments of the dead they be some comforts and consolations of the liuing 14. Behould 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 worser sort Which you could not find in your hart to gainesay in your answere to M. Higgons who espying a triple difference betweene the Comendation of the dead vsed by the Protestants from that which was practised by the ancient Fathers As 1. Higgons booke 1. part 1. c. 2. §. 6. p. 38. That theirs was at the Altar which ProtestaÌ„ts haue not 2. Theirs in the holy Sacrifice which Protestants admit not 3. Theirs with intention to relieue the dead wheras ProtestaÌ„ts haue no such intention You M. Field to this latter difference deceitfully reply The Fathers did not intend to releeue all them they remembred at the Altar no more do we And who auerreth that they did Field in ap pen. x. part fol. 20. Aug. l. 21. de Ciuit. Dei c. 24. 27 item l. de cura pro mort cap. 1. de verb. Apo. serm 32. Field loe citato fol. 20. 21. Nyss in orat de Baptismo Aug l. 22. de ciu Dei c. 10. Dionys Areopa de Eccles
of Christ that euery Ibid. pag. 304. 2. ad Cor. cap. 5. Fulke in c. 5. 2. ad Cor sect 1. Matth. 12. S. Chrys in c. 15. 1. ad Cor. ho. 14. Fulke â—-Purg pag. 251. Iob. cap. 1. 4. Reg. 19. Chrys in Ep. ad Philip hom 3. Fulke ibid. p. 236. 237. one may receaue the proper thinges of his body c. M. Fulke answereth Augustine holding that errour without authority of Scripture that prayers were profitable to the dead is driuen to inuent a distinction how they may seeme to stand with this text not be contrary to the Scriptures S. Gregory and Venerable Bede conuinceth prayers for the Dead out of the place of S. Matthew cited aboue M. Fulke Gregory and Bede sought not the true meaning of Christ in this Scripture but the confirmation of their plausible errours S. Chrysostome produceth two seuerall places in confirmation thereof one out of Iob the other out of the booke of Kings M. Fulke to the former replyeth I deny not but that Chrysostome doth alleadge this example of Iob sacrificing for his children for prayers to profit the dead c. Those good men in that declyning state of the Church to superstition c. are driuen to such simple shifts to vphould their plausible errours as it is great pitty to see To the later Chrysostome alleadgeth Scripture but he applyeth it madly and yet he often applyeth it to the same purpose Then cyting the text out of the booke of Kings which S. Chrysostome bringeth he bemoaneth him in this sort Alas good man what manner of reason is this So he O Chrysostome ô Augustine ô Gregorie haue your prayers watchings trauels industry al your naturall tallents and supernaturall guifts in searching the true sense of Scripture beene so meanly imployed as they deserue to be controlled pittyed bemoaned now by the new Ghospellers new Apostles new Peters new Pauls of this our vnhappy age 21. But to pursue this matter against my Aduersaryes could a more shrewd Inditement be drawne to conuict M. Fulke of desperate audacity then this which is Idem in his confut of Purg. pag. 362. c. 303. 393. taken out of his owne wordes In challenging to himselfe the supreme Censour-ship of iudging reiecting and condemning Fathers Scriptures Traditions or whatsoeuer els doth distast his humour Or could a more indifferent Iury be impanelled to giue verdict of M. Fields hypocrisy then these his owne fellow-sectaryes who would neuer haue darkened the foresayd lights of the Church had they taught the same kind of Commemorating the dead which M. Field mentioneth and all Protestants defend For that would Sparkes haue renounced S. Augustine Spark p. 371. 372. Fulke in his confut of Purg. p. 349. in cap. 5. 1. ad Cor. sect 1. Calu. l. 3. Inst cap. 5. §. 10. Zuing. tom 1. Epicheresis de Can. Missae fol. 185. Field in oppend 1. par pag. 13. and deliuer of him He was greatly carryed by the sway and opinions of the multitude He went further then either he had warrant for out of the Canonicall Scriptures or out of any vnforged and vncounterfeited president Of that would M. Fulke haue sayd Augustine blindly defended it Augustine held it without authority of Scripture Of that would M. Caluin write The old Fathers wanted both commandment of God and authenticall example They were carryed away into errour euen as vnaduised lightnes of beliefe is wont to rob mens wits of Iudgement Of that would Zuinglius affirme If it be so as Augustine and Chrysostome say I do not thinke the Apostles for any other cause then to yield to their infirmity permitted some to pray for the Dead Would the fornamed and many other Protestants reprehend the Fathers disgrace the Apostles resist the current of all Antiquity for countenancing a point of Protestants profession No M. Field no man of sense can thinke your men so senslesse as to condemne in their Predecessours which themselues vphold 22. Neither can it be defended that this Prayer for the Dead reproued by your Ghospellers in the ancient Fathers was made by them as you seeke another way to escape Either for the mititagion of the paines of men in hell or for the admittance of the Iust into the Heauenly Pallace and presence of God out of some wrong conceit that no iudgment passed on them vntill the generall day of Resurrection For both these were particuler fancies of priuate men as you M. Field your selfe seem to auoch and it is euident to all that are Field in appen 1. part fol. 4. 12. 13. 16. Bulling Decad. 4. serm â—0 Fulke in his confut of Purg. p. 78. 310. acquainted with antiquity But the ancient Commemoration of the Dead reprehended by our new Reformers was generally receaued by all the Fathers It was as Bullinger writeth obserued in the vniuersall Church It was as M. Fulke sayth the common errour in S. Augustines and S. Ambroses dayes The preuailing custome as * Hospin in hist Sacra p. 167. Vrbanus Regius in 1. par operum in loc Commun c. 18. de Missae negotio f. 7â— Fulke in his answer to a counterfeit Cathol p. 44 Aug. l. 21. de ciu Dei c. 23. 24. de cura pro mort c. 1. another testifyeth in the tyme of S. Cyril The vniuersall obseruation as Vrbanus Rhegius reporteth and ancient custome of the whole Catholike Church Againe this is affirmed by the Fathers to be a Tradition of the Apostles which those errours neuer were 23. For gainesaying this as vnprofitable for the Dead Aerius was condemned as M. Fulke witnesseth yet neuer any was censured by the Church for deniall of those To mantaine this S. Augustine and others distinguish three sorts of men departed and make the middle only as I specifyed aboue partakers of benefit To allow those no such distinction is necessary for none are so euill whose paines may not be mitigated none so good whose ioyes may not be increased or felicity hastned Lastly this is confessed by our * Fulke in his confut of Purgat in the places before cited Kemnitius 3. p. exam pag. 93. 107. Vrbanus Regius part 1. operum in loc Commun cap. Casaubon in the answere to the epist of Card. Peron to the 3. instance fol. 33. in English Aduersaryes to haue beene defended by S. Dionyse S. Gregory Nazianzen S. Basil S. Athanasius S. Cyril S. Gregory Nissen S. Epiphanius S. Chrysostome S. Hierome S. Ambrose S. Augustine and many more who neuer dreamed but some of them stoutly impugned the former errours of which M. Field could not be ignorant 24. Therefore as I cannot but iudge him both a deep dissembler and deceitfull iugler in seeking these grosse and palpable euasions so I truely honour his Maiestyes plaine and sincere dealing who freely protesteth That it was a very ancient custome in the publike prayers of the Church to make commemoration of the deceased to desire of God rest for their soules
obiections to the contrary answered against Doctour Whitaker Doctour Field and Maister Abbot pag. 20. The Seauenteenth Controuersy DEmonstrateth that our Iustice is inherent in vs and not imputed only against Doctour Whitaker Doctour Fulke and Doctour Abbot pag. 38. The second Chapter of this Controuersy IN which the former doctrine is confirmed by more reasons authorities and other obiections of our aduersaries refuted pag. 54. The Eighteenth Controuersy IN which it is proued that Fayth Hope Feare Loue Sorrow c. precede as dispositions to Iustification in such as are arriued to the vse of Reason against D. Fulke and Maister Abbot pag. 69. The Nineteenth Controuersy DEclareth how faith alone doth not iustify against D. Whitaker D. Field D. Abbot and all Sectaries pag. 83. The Twentith Controuersy IN which it is concluded that our Iustification consisteth in the habit of Charity against D. Abbot D. Whitaker and D. Fulke pag. 10â— The one Twentith Controuersy IN which it is discussed how good Workes do iustify against Doctour Abbot Doctour Whitaker and D. Fulke pag. 116. THE FIFTH BOOKE The two and Twentith Controuersy DIsproueth the Protestants Certainty of Saluation against D. Whitaker and D. Abbot pag. 140. The second Chapter of this Controuersy VVHerein the former Presumption is refuted by Reason and whatsoeuer the Aduersary obiecteth against vs is remoued pag. 151. The three and Twentith Controuersy DEclareth that true Fayth or Iustice once had may be lost against D. Whitaker D. Fulke and D. Abbot pag. 165. The foure and Twentith Controuersy A Voweth Freewill against D. Fulke and D. Whitaker pag. 177. The fiue and Twentith Controuersy SHeweth the cooperation of Free-wil to our conuersion and to workes of Piety against D. Whitaker D. Fulke and M. White pag. 191. The six and Twentith Controuersy VVHerein is taught that the Fayth uâ—l by the help of Gods grace do some workes so perfect entterly god as they truly please the diuine Maiesty against Doctour Whitaker Doctour Fulke and Doctour Abbot pag. 206. The seauen Twentith Controuersy VVHerein our good workes are acquitted from the spottes of sinne against Doctour Whitaker Doctour Fulke and Doctour Abbot pag. 216. The second Chapter of this Controuersy IN which the same is warrâ—ntâ—d by the Fatherâ— the obiections answered and the vnâ—oluntary motions of Concupiscence discharged of sinne pag. 227. The eight and Twentith Controuersy EStablisheth the possibility of keeping Gods Law against Doctour Whitaker Doctour Fulke and Doctour Abbot pag. 336. The second Chapter of this Controuersy IN which the possibility of keeping the Law is maintained by other reasons and objections answered p. 243. The nine and Twentith Controuersy DEfendeth God from being Authour of siane against Doctour Fulke and his Companions pag. 355. The second Chapter of this Controuersy IN which some other Heresies are comprehended our Sectaries cheifâ— obiections fully answered pag. 372. The Thirtith Controuersy IN which the merit of Good workes is supported against Doctour Abbot and Doctour Fulke pag. 386. The second Chapter of this Controuersy IN which the same is strenghned by other reasons authorities and the Obiections satisfied pag. 296. THE FOVRTH BOOKE THE SIXTEENTH CONTROVERSY MAINTAINETH Originall sinne to be abolished by Baptisme and Concupiscence remaining to be no sinne against D. Whitaker D. Field D. Abbot CHAP. I. IT is the proper badge and common custome of such as wander from the truth sometymes to stray in the extremity of one errour sometyme of another one while by excesse to ouerflow the bankes of truth other while to sticke in the sandes by want or defect Thus a Ambr l. 1. de fide cap. 1. 2â— Sabellius erring by defect gaine-sayd the distinction of Persons in the mistery of the holy Trinity and b Nazi orat 5. de Theolog. Arius by excesse multiplyed or rather deuided the vnity of their Essence c Euâ—gr l. 2. cap. 2. Nestâ—rius would haue no Hypostaticall or Substantiall vnâ—â—â— betwixt the diuine and humane nature of Christ and d Theod. l 4. hâ—ret fab c. vlâ— Eutiches would admit no diuision betweene them e Aug. l. de haeres haer 81. 82. Iouinian so highly commended Matrimony as he equaled it with virginity f Iren. l. 1. c. 22 30. Saturninus Tatian and others misprized it so much as they wholy condemned it as an execrable and vnlawfull thing The g Alfon. de Cast. v. Imago Carpocratians Gnostickes and Collyridians honoured Images with sacrifices and diuine worship The h in Alcoran c. 15. 17. Bilson 4. par p 545. sequent Turkes Image-breakers and our Protestants depriue them of all religious worship i Aug. ep 109. 107. Pelagius the enemy of Gods grace attributed too much k Hier. in praef dial aduer Pelag. Manichaus with our late Ghospellers too little to the liberty of Free-will And to come to my purpose the same l Aug. l. 4. cont 2. ep Felag c. 2. 4. libris cont Iul. Castro l. 12. her verbo Peccat Melanth in loc com de baptis infant Pelagius Iulian the Armentians Anabaptists of our dayes extenuate the fault of Originall sinne deny it to be infectious to the soules of Infants or any thing necessary for the cleansing of it M. Luther Caluin Field Abbot Whitaker and all other Protestants exaggerate it so farre and make it so contagious to the whole of spring of Adam as it can neuer be purged or washed from them 2. But the Church of God and spouse of Christ by the guide of his holy spirit shunning the gulfe of both extremes and still sayling in the middst or meane of truth neither confoundeth the Persons of the Blessed Trinity with Sabellius nor deuideth their essence with Aâ—ius She defendeth the Hypostaticall vnion of God and Man in the persons of Christ against Nestorius and alloweth not the mixture of natures with Eutiches She honoureth Marriage as an holy Sacrament against Tattan yet doth notequall it to virginity with Iouinian with Whitaker and the rest of his crew She condemneth the sacrilegious honour which the Carpocratians allow to Images and yet bereaueth them not of all externall worship with Turkes m Luth. in assert art 2. Caluin l. 2. inst c. 10. parag 8. 9. Field in his booke of the Church c. â—6 Abbot in his defence cap. 2. VVhitaker in his answere to the 8. reason of M. Campian and in his 8. booke aduers Duraum VVhitaker Contro 2. q. 5 cap. 7. fol. 384. Images-breakers and Protestants She requireth the supply and assistance of grace to flye all sinne and to do good pleasing to God against Pelagius and excludeth not the cooperation of Free-will with Manichaeus She auoucheth that all mankind contracted the spot of Originall infectioÌ„ Calu. l. 2. instit c. 1. §. 8. 9. Abbot in his defence of the reformed Cathol c. 2. sol 198. Calu. ibi §. 9. Calu. ibid against the Anabaptists and houldeth also that by fayth in
true Iustice consisteth Remission of sinnes sayth he it selfe is not without some merit if fayth do get or impetrate it neither is the merit of fayth none by which fayth he sayd Lord be mercifull to me a sinner and descended iustifyed by the merit of faythfull humility And in the epistle next following But if any man shall say that Fayth doth merit the grace of working well we cannot deny it nay we willingly confesse it c. They therefore that haue fayth by which they obtaine iustification through the grace of God haue arriued to the law of Iustice Likewise in another place This confession sayth he meriteth Iustification 5. The Centurists taxe Tertullian Origen S. Gregory Nissen S. Ephrem S. Hierome for fauouring heerin our doctrine Tertullian say they seemeth to hould that good workes do both goe before and follow fayth for so he auerreth of Patience And in his fourth booke against Marcion he affirmeth the chief cause of Zachaeus iustification to haue been in that he not knowing fullfilled the precept of Isay breake thy bread vnto the hungry In like manner Origen in so many places I cyte their owne wordes ascribeth to workes the preparation to saluation and cause thereof as in his Commentaryes vpon S. Matthew Such truely sayth he as do professe their fayth in Iesus and do not prepare themselues by good workes to saluation are resembled to the foolish Virgins And in his homilyes vpon Iosue The habitation or dwelling of God in vs he attributeth to our merits that is to our merits of congruity as S. Augustine taught whome I cyted before Then they reprehend and labour to refell this saying Cent. 4. c. 10. Colum. 953. Nissen l. de vita Moys Cent. 4 c. 4. Colum. â—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 vnles be first mortify in himselfe the force of sinne They accuse S. Ephrem for teaching that Contrition doth merit remission of sinnes Wherupon they reiect this as one of his blemished places Who doth not admire that God by the teares of this short space forgiueth sinnes and that we gauled with the sore of a thousand woundes he at the eleuenth houre cureth vs by teares Againe When he hath healed vs he rendreth the reward of tears S. Hierome also they blame because in his commentary vpon the prayer of Ieremy Nimium tribuit contritioni he attributeth too much to contrition they blame him likewise for houlding That Cornelius receaued the holy Ghost by the works of the naturall law by which Abraham Moyses and other Saints were also iustifyed What S. Hierome there meaneth by receauing the holy Ghost and whether Cornelius were S. Basil reg 224. ex breuior Greg. hom â— in Ezech. iustifyed before the comming of S. Peter I referre my Reader to the expositours vpon that place and certaine it is that S. Basil S. Gregory do insinuate that the almes prayers and other morall good workes which Cornelius wrought were acceptable preparatiues to moue God to mercy and to communicate vnto him the grace of inherent Iustice Which preparation Prosper expresly acknowledgeth and freeth it from the heresy of the Pelagians Prosp l. de lib. arbitr ad Ruffin Beda in hunc locuÌ„ saying that they did not vnderstand that preparation of Cornelius to be made by Gods grace as we do And Venerable Bede out of S. Gregory affirmeth of the same Cornelius He knew God Creatour of all but that his omnipotent Sonne was incarnate he knew not and in that fayth he made prayers and gaue almes which pleased God and by well doing he deserued to know God perfectly to belieue the mistery of the Incarnation and to come to the Sacrament of Baptisme S. Augustine also thus Because Aug. l. â— de Bapt. c. â— whatsoeuer goodnes he had in prayer and almes the same could not profit him vnles he were by the bands of Christian society and peace incorporated to the Church he is bidden to send vnto Peter that by him he may learne Christ by him he may be baptized Wherby it appeareth that all these allowed his preparatiue workes to deserue in a manner by way of congruity the iustifying grace of the holy Sacrament of Baptisme 6. It is bootlesse to demur any longer on the recitall Rom. 4. Ioan. 20. v. 29. Matth. 8. v. 10. 15. v. 8. Luc. vltim 25. Marc. vlt. v. 14. of other sayings in a point so cleare which Protestants themselues could neuer gainesay vnles they would haue vs worke like stockes and stones or like brute and senseles creatures without freedome and election in the most noble and supernaturall act of our fayth wherein they place the summe of our spirituall life For if that be free as the Holy Ghost declareth it to be commending the fayth of Abraham and of many other that belieued rebuking the incredulity of such as belieued not which he would not haue done if it had not beene in their power to belieue or not to belieue Then it must needs presuppose a pious affection of the will to go before and bend the vnderstanding to assent vnto such hidden misteryes as he imbraceth not only because that alone can affoard it the dignity of freedome but also because the vnderstanding being not inclined by nature nor drawne by the euident sight S. Thoâ— 2. 2. of the obiect nor otherwise inforced cannot possibly as S. Thomas the oracle of Deuines reasoneth giue assent to darke obscure and ineuident articles vnles 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 Ioan. Ambr ad Rom. 4. in illa verb. Ei autem quioperatur c. inclination the Arausican Councell tearmeth Initium fidei ipsum credulitatis affectum the beginning of Fayth and the affection it selfe or desire of belieuing And for this cause the fourth Toletan Councell sayth Mentis conuersione quisquis credendo saluatur By the conuersion of his owne mind euery one belieuing is saued S. Augustine recyting many thinges that man may do not willingly immediatly inferreth but belieue he cannot vnles he be willing S. Ambrose To belieue or not belieue is the part of the will for he cannot be forced to that which is not manifest Origen No man is depriued of the possibility of belieuing for this is placed in the arbitrement or choice of man and in the cooperation of grace S. Clemens Alexandrinus The kingdome of heauen is yours if you will c. it is yours if you shall only be willing to belieue Which wordes the Centuristes quote and with their proud and audacious pen censure as Origen ho. 2. in diuersa loca sacrae Scripturae Clement Alexan. in paren Cent. 2. c. 4. Col. 59. Iraen Col. â—8 apud Centur. erroneous As also the like of
once maliciously abandoneth Christ by willfull heresy or Apostacy can neither be admitted heer by true repentance into the bosom of the church nor which is worse euer heereafter to the mercy of God contrary to these expresse sentences of holy Scripture If the impious shal do pennance for all his sin which he hath wrought c. liuing he shall liue shal not dye Euery one that shall inuocate the name of the Lord shal be saued Let the impious forsake his way the vniust man his cogitations returne to our Lord and he will haue 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 Apostata's of whom S. Paul mentioneth I aske our Reformers whether they were euer implanted into Christ by iustifying fayth or by the beames of sactification and renouation only which they impiously distinguish from the beautifull rayes of Iustice graunt they were once vnited vnto him by a liuely fayth as euery member euery verse of the sentence seemeth to demonstrate saying They were once illuminated with the light of Fayth haue tasted the heauenly Chrys in cum lois gift that is as S. Chrysostome interpreteth the remission of sinnes which if Protestants also allow where then is the security they promised to the iustifyed of neuer falling Where is their certainty of saluation when these iust persons after the aboundance of heauenly sweetnes haue tumbled backe into such irremediable Apostacy as they can neuer as long as Protestants may sit in iudgment recouer Gods fauour againe neuer haue any possible means to obtayne mercy or purchase saluation But if Fulke and his fellows cauill and say that they were only sanctifyed and renewed by the grace of the holy Ghost through the merits of Christs passioÌ„ yet not truly iustifyed which is impossible at least to proppe vp one they vndermine many ruinous castles of their owne defence to wit that some not predestinate but plainly reprobate may be inwardly regenerated and new borne in Christ that internall renouation is no infallible seale of Gods election that the grace of iustification 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 themselues defend 3. Lastly if they answere with Caluin for their replyes are as various and different as their fancyes that Câ—lu in c. 6. ad Hebr. â— 4. l. 3. Inflit. those Apostata's were neuer truly sanctifyed but only sprinkled withsome smacke or relish of grace shined on with some sparks of light lightly ouerwashed not throughly soaked in the waters of heauenly blessing So he wantonly dallyeth with the oracles of God labouring to peruert them with his simpering speaches let him open his mouth and tell me plainly whether those sparkes of light or relishes of grace were any the least drams or particles of true renouation and inward iustice or not If they were they expelled sinne and iustifyed them for the tyme if not how fell they from that which they neuer enioyed How doth the Apostle teach it impossible for them to be renewed againe who neuer receaued any renouation at all How were they illuminated how tasted they the heauenly * Grecè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est supercaeleste donum guift the powers of the world to come how were they made partakers of the Holy Ghost who lay still oppressed with the darknes of vice I am ashamed to see these new Euangelists boasting of Scripture and yet oppose themselues so obstinatly against it and against the Venerable Consistory of all expositors both ancient and moderne heretiks only excepted who albeit they vary in the manner yet all agree in interpreting S. Paul of these Apostata's loosing and recouering iustice 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 renouation to their former grace through the vertue of pennance by the word impossible vnderstand very hard and difficile for those vngratefull and malicious Apostata's after such lights Chrys in eum locum Hier. l. 3. cont Iou. Ambros l â— de poen August in inâ—hoatione ep ad Rom. Sedulius Primafius Theod. in eum loc 1. Cor 9. v. 27. Chrys ho. 1. in c. 3. ad â—hilip hom 23. â— ad Cor. August apud Peâ—rum Lumâ—â—â—â— in hunc locuÌ„ Paulin. ep 58. ad August 2. Pet. 2. v. â—1 Aug. defide oper c. 14. 15. graces and benefits receaued willfully reuolting to recouer Gods fauour againe by vnfaigned sorrow and perfect repentance But S. Chrysostome S. Hierome S. Ambrose S. Augustine Sedulius Primasius Theodoret and others interpreting S. Paul of renouation by the penitentiall water of Baptisme take the word impossible properly as though the Apostle should extend his speach to all such as fall after they haue beene purifyed by the lauer of regeneration should affirme it impossible for them to be repaired againe in that full and plenteous manner to receaue a new remission and perfect indulgence from all both fault and punishment due to their sinnes by the benefit of that pretious and all-sauing liquour which is most true although the former exposition seemeth more literall and both maintaine the right of our cause 4. Further more the Apostle sayth I chastize my body bring it into seruitude least perhaps wheÌ„ I haue preached to others my selfe become a reprobate Which reprobation from God vtter extirpation of grace if S. Paul feared how much more we sayth S. Chrysostom Heer may we lambes tremble quoth another when the ramme the guide of the flocke must so labour punish himselfe For in lieu of chastize the Greeke hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Paulinus and Erasmus translate liuidum facio I make blacke and blew S. Peter witnesseth the same with S. Paul It was better for theÌ„ not to know the way of iustice then after the knowledge to turne backe from that holy coÌ„mandment which was deliuered to them Where according to S. Augustine he writeth of them who once enioyed and were after depriued of iustifying grace And S. Peter explicating himselfe straight way after affirmeth That of the true prouerbe is chaunced 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 iust man turne away himself from his iustice do iniquity according to all the abhominations which the impious vseth to worke shall he liue Yet least Fulke should reply that he may returne away for a tyme but shall be sure to returne before he dye it followeth in the same place All his iustice which he had done shall not be remembred in the preuarication which he hath preuaricated and in his sinnes which he hath
Ignatius that men euen then in the next age after Christ began too studiously to loue and reuerence the state of Virginity 3. Concerning the preheminence and merit of Martyrdome they record the like howbeit M. Doctour Field with his wonted procacity outfacingly deposeth The Century writers reproue not the Fathers for any such errour as the Papistes do maynteyne touching the force of martyrdome c. Touching the merite satisfaction and expiation of sinnes which they fancy to be in the bloud of martyrs of which impiety the Father Ignatius in ep ad Antioch ad Herâ— ad Tarsen Field in his 3. book c. 21. fol. 1. â— Cent. 2. c. 4. Col. 64. Clem. in stroÌ„ Igna. in ep ad Smir. ad Antioch Polycar neuer thought Deale once sincerely M. Field I pray belie vs not gaynesay not that which is euident in the Centuristes We allow not any merit satisfaction or expiation of sinnes in the bloud of Martyrs but in the noble resolution of their mind and in the heroicall act of sheeding their blood And of this the Century-writers so vndoubtedly controule the auncient Fathers as he is past all shame who goeth about to deny it I will produce their sayinges and referre them to the iudgement of any not ouerpartiall sectary First chronicling the vnfitting speaches as they terme them because they fit not their errours with which the doctours of the first two hundred yeares garnish the resplendent crowne of Martyrdome thus they write They the Fathers of the next age after Christ beganne to thinke too honourably of Martyrdome in so much as they attribute vnto it a certaine expiation of sinnes For Clemens expresly sayth Martyrdome is a cleansing or expurgation of ossences with glory and Ignatius in diuers of his Epistles speaketh very daungerously of the merit of Martyrdome Then proceeding Cent. 3. c. 4. col 85. Tertul in Scorpiaco in Apologia in lib. de anima Origen Homil. 7. in lud Cypr. l. 2. epist. 6. to the Fathers of the third hundred yeares to Tertullian Origen and S. Cyprian All the Doctours say they of this age extoll Martyrdome beyond measure For Tertullian doth almost equall it with Baptisme Filth or dregs sayth he are washed away by Baptisme but spots are made white with Martyrdome And iÌ„n his Apology Who when it cometh to passe doth not long to suffer that he may purchase the grace of God that he may obteine all pardon from him by the satisfaction or recompense of his bloud for to this worke all sinnes are forgiuen And in his booke of the soule Yf thou diest for God thy bloud is the whole key of Paradise But Origen much more insolently then Tertullian preferreth Martyrdome before Baptisme and holdeth vs to be made more pure by that then by Baptisme Likewise that by Baptisme sinnes passed are scowred forth but by Martyrdome future are killed he sayth that Diuells cannot appeach the soules of Martyrs for so much as they are rinsed in their owne liquour clarified in their death washed in their bloud Cyprian also affirmeth immortality to be gayned by the bloud of Martyrs And in his booke of exhortation to Martyrdome he aduenturously teacheth Martyrdome to be a Baptisme greater in fauour more subly me in power in honour more precious then the Baptisme of regeneration In the Baptisme of water the remission of sinnes is receaued in that of bloud the Lawrell of vertues Hitherto the Centurists word by word who if they reprooue not the Fathers for the same errour which we maintaine if they assigne not to the excellency of martyrdome out of the Fathers writinges Merit Recompence Satisfaction Expiation Purging Cleansing forgiuenes of sinnes clarity whitenes immortality glory the laurell of vertues the key of Paradise which openeth the gates of heauen then let M. Feildes shameles wantones in denying be accounted hereafter well aduised sobernes in excusing these thinges 4. Other Protestant writers although they treate not of Martyrdome in particular yet of merit in particular they accuse the auncient Church Bullinger auoucheth Bulling vpon the Apoca. ser 87. fol. 270. Humfrey Ies part 2. pag. 530. Bell in his downe fall pag. 61. The doctrine of merit satisfaction and iustification of workes did incontinently after the Apostles time lay their first foundation Doctour Humfrey It may not be denied but that Irenaeus Clement and others haue in their writings the opinions of freewill and merit of workes Doctour Whitgift Almost all the Bishops of the Greke Church Latin also for the most part were spotted with doctrins of freewil of merit of inuocation of Saintes c. Some wraÌ„gler may cauill as Bell the Apostata doth that the merit which the primitiue 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 begger doth impetrate he doth not merit his almes The hired seruant meriteth he doth not impetrate his wages 2. Merit ariseth from the worthines of desert impetration from the earnestnes only of request 3. That is grounded in some title of iustice or clayme of right this in meere prayers and supplications directly excluding the right of clayme 4. That hath intrinsecall reference to a due reward or payment presupposing a dignity in the worke this to a liberall gift without any respect to the value of the worke wherefore seeing S. Gregory Naziazen sayth that for good workes we may exact reward not as grace but as a plaine debt seeing the rest auow with Nazian ora 3. in hap him that we deserue heauen as the stipend or crowne of our workes they cannot be wrested to be vnderstood of impetration but of true and proper merit or else the Magdeburgian Protestants with their english Collegues were to blame in reprehending the Fathers for that kind of merite which for impetration no doubt they would neuer haue done 5. Neuertheles it is obiected that eternall life is the free ad Rom. 6. v. 23. 1. Io. 5. v. â—1 Abbot in his defence c. 5. very often gift of God imparted by grace bestowed vpon vs of mercy That it is proposed in scripture vnder the condition of an inheritance which befalleth to children without their desertes I graunt all this yet I find that as it is affirmed to be giuen by grace so also to be gotten by violence as it is called a free gift so a price or reward as a goale of mercy so a crowne of iustice as an inheritance belonging to children so a payment hire or wages purchased by workmen deserued of labourers Aug. ep 105. de correp gra c. 13. in enâ—h c. 107. lib. arb c. 8. 9. Therefore we ought not so to adhere to one text or manner of speach that we defeate the force of the others as Protestants are accustomed but we must allot to euery one the life and vigour of their natiue signification We allow therefore that our happy life is a