them into his true and proper flesh that the body of life may be in vs as a certaine quickening seed Eusebius Emissenus The inuisible Euseb Emiss ser de cor Domi. Cyp. de coens Dom. Priest Christ Iesus turneth by his word with a secret power the visible creatures into the substance of his body and bloud saying Take and eate for this is my body S. Cyprian who liued before any of these This bread which our Lord gaue to his Disciples not in outward apparence but in nature changed by the omnipotency of the word is made flesh The like he hath in other places In so much as a famous * Vrsin in commonef cuiusdam Theol. de sacra Coen Aug. ser citato à Bedain c. 10. â— Cor. Humfrey Iesu pâ— 2â— ca. 5. pag. 626. Matth. 4. v. â— ProtestaÌ„t confesseth That in Cyprian are many sayings which seeme to conforme TraÌ„substantiation S. Augustine and sundry others euidently also graunt our Reall mutation or Transubstantiation of the elements Which doctrine Gregory the Great and Augustin our Apostle brought into England as D. Humphrey teacheth and the Diuell himselfe acknowledged to be possible when he sayd vnto Christ Dic vt lapides isti panes fiant Commande that these stones be made bread 18. Secondly if we respect the conueniency it was meet we should really eate and really drinke of the reall victime truly slaine and offered for vs. It was meet that he who became our companion in the manger our teacher in the Temple our Priest at the Altar our price sacrifice and ransome on the Crosse should likewise be our food and sustenance at the table It was most meet that he who imparted his owne diuine person and all the riches of his Godhead by Hypostaticall vnion to the flesh and bloud of a pure and vnspotted man should also coÌ„municate the same flesh and bloud and all the treasures of his diuine and human nature to the soules and bodyes of As our first Parents were not infected by a Metaphoricall but by a true eating of the accursed Tree so we cannot be healed by a Metaphoricall but by a tru eating of the Tree of life NisseÌ„ orat catech ca. 37. Ignatius Ep. ad Ephes Athan. de huâ—â—atur suscep Cyril in Io. â—p ad Calosy â—re 1. 4. c. â—4 l. 5. c. 2 alibi Cyr. Alex. 1. 10. in â—o c. 13. Spaâ—kes in his answer to M. Iohn d'Albins pag. no. 257. his faithfull seruants The wisedome of God requireth that as our Forefathers and we were first impoisoned not by the desire but by the true and real eating of the forbidden apple so we should be cured by the true and substanciall feeding of this blessed fruit For S. Gregory Nissen proueth After the manner of the poyson so likewise the medicine must enter into our bowells the vertue therof be traÌ„sfused into all partes of the body 19. Againe the poyson which Adam receaued was a venemous fountaine of a double contagion ioyntly infecting both body and soule two wounds it inflicted it defiled our soule with sinne our body it enthralled to death and corruption What could be more behoofull for our Redeemer then to prepare a medicine against both these wounds A medicine to wash our soules from sin and rayse our body from dust to beautify the one with grace and cloath the other with incorruptioÌ„ And what could sooner worke this admirable cure then the glorious flesh of this holy Sacrament Which is not only the Ocean of Grace but the medicine of immortality the preseruatiue as S. Ignatius calleth it against death The first fruites of glory as Athanasius writeth The liuely and reuiuing seed of our bodyes as S. Cyrill sayth The pledge the earnest the hope or expectation of Immortall life as Irenaeus affirmeth According to that of Christ He that eateth my flesh drinketh my bloud hath life euerlasting and I will rayse him at the later day The body then must eate his flesh and drinke his bloud that it may partake the benefit of Resurrection our soule by fayth might enioy the dowryes of blisse But this terrestriall nature of our body cannot as S. Cyrill of Alexandria teacheth be aduanced to immortality except the body of naturall life be conioyned vnto it 20. Yet D. Sparkes maugre S. Cyril or whosoeuer els obstinatly persisteth that the body of Christ cannot be really conioyned with ours Because Christ is ascended into heauen sitting at the right hand of his Father and the heauens must Bils 4. par pag. 788. 789. c. Ioan. 20. Read S. Aug. ep 3. ad Volus Amb. l. 10. in cap. 24. Luc. Hila. l. 3 de Tri. Iustin q. 117. Cyril l. 12. in Io. c. 53. Bede Theoph. Euthym. Ruper boc loco whoproue Christs entrance the dores being shut containe him vntill the restitution of all thinges As though good Syr he could not be at the same tyme in diuers places to wit in heauen sitting on the right hand of his Father and heere vpon earth in euery consecrated hoast not naturally as the Fathers copiously quoted by M. Bilson constantly teach but supernaturally by the power of him vnto whome nothing is impossible For so he hath wrought many wonderfull workes aboue the course of nature He came forth of the Virgins wombe preseruing her virginity rose out of the sepulcher not remouing the stone entred into his Disciples the dore being shut ascended to his Father not deuiding the heauens when he penetrated them But as in these examples diuers bodyes were supernaturally in one place so by the same supernaturall power one body may likewise be at the same tyme in diuers places for it is a common Axiome approued by Philosophers that Contrariorum eadem est ratio Amongst contraryes the same reason holdeth on both sides Moreouer we are instructed by fayth that the single person of Christ is vnited to most distinct diuers natures to the nature of God and to the nature of man that the sole essence of God is in three persons really distinct that one and the selfe same moment of eternity is answerable correspondent to most different and contrary tymes to tyme past tyme present and tyme to come But as one person sustaineth diuers natures one nature is communicated to diuers persons one moment coexisteth to diuers Amb. orat in Auxen Aeges l. 3. de exid vrbis Hieros cap. 2. â—o Dams orat de B. Virgine tymes why cannot one body be resident in diuers places 21. Els how could our Sauiour after his Ascension haue met S. Peter flying the persecution of Rome as S. Ambrose and Aegesippus record How could he haue descended to honour the funeralls of our B. Lady as S. Iohn Damascen and Nicephorus witnesse How could he appeare to S. Paul as in the 9. Chap. of the Actes of the Apostles in the 22. and 23. For in none of these apparitions could he Calu. in c. 9. act l. 4. Instit c. 17. §.
29. Act. 9. v. 17. Act. 23. v. 11. 1. Cor 15. v. 5. Act. 23. v. 11. Act. 22. v. 78. 15. depart from the right hand of his Father as Scripture teacheth and Protestants do confesse He must needes therefore be at the same tyme in heauen and vpon earth in most remote and separate places For if M. Sparkes answere with Caluin and his consortes that Christ appeared either in the heauens to S. Paul or that these were not true but imaginary apparitions S. Luke himselfe reproueth them saying That Christ appeared to S. Paul not in the heauens but in via in the way Not a farâ—e off but neere at hand assistens ei standing by him Not as to S. Steuen but as to Cephas to Iames to the fifty brethren Not aboue the cloudes in any vnknowne place but vpon the earth in the Castle of Claudius Lysias Tribune of the souldiers Not in a traunce or illusion by night but in a cleare vision in a plaine conference at noone day so as he might see the iust one and heare his voyce out of his owne mouth Lastly not by any imaginary reprâ—sentation but by such a true and perfect apparition as the Resurrection of Christ is proued therby 1. Cor. 15. Chrys hom 38. in c 15. 1. Cor. Tho. 3. p. 4. 57. art 6. ad 3. Bils 4. par pag. 793. Chrys lib. 3. de Sacer. For which cause either at some of these tymes he appeared truly to S. Paul as S. Chrysostome and S. Thomas conclude euen in his owne proper person and with his naturall body or S. Paul deceiptfully proueth Christs Resurrection by his apparition vnto him To accuse S. Paul is to appeach the holy Ghost of fraud and deceipt to graunt he truly appeared is to subscribe to his being in many places And consequently that of S. Chrysostome which M. Bilson phraseth an Hyberbolicall vehemency is an absolute verity In the tyme of our Sacrifice he that sitteth aboue with his Father at that very instant and moment of tyme is handled with the hands of all 22. Another repugnance against which M. Bilson Bils 4. par pag. 794. 795. c. mightily inueygheth is That we make the body of Christ in the Eucharist without the propertyes of humane shape length extension c. because we defend it to be wholy and indiuisible in euery part of the Blessed Host as the soule of man is wholy in the head wholy in the feet and wholy in euery part of the body But this likewise by the Almighty hand of God may easily be effectuated For to be corporally or locally confined to any determinate place is no such absolute and inherent necessity no essentiall Bils locis citatis property as M. Bilson how diligent soeuer in other points not diuing in this into depth of Philosophy inconsideratly mantayneth but only an accidental quality relation or sequell which naturally followeth euery bodily substance as heate floweth from the nature of fire and grauity or weight from the condition of any earthly or heauy thing Yet as God supernaturally suspended Dan. 3. v. â—0 Matth. 14. v. 26. the actioÌ„ of heate in the Furnace of Babylon froÌ„ burning the three Children the poyse of his earthly body when he walked vpon the waters so he may also separate and seclude all locall extension from the quantity of his flesh and bloud whose essence only consisteth in the inward proportion of shape extension of parts in respect of themselues wherby one part is truely distinguished and immediatly conioyned to this and not to that other which inward extension distinction and proportion the body of Christ retayneth albeit it be wholy in the whole and wholy in euery part of the consecrated Host Eutychius the Patriarch of Constantinople Euty apud Nic. lib. 3. â—nnal about one thousand yeares agoe expressed this by the voice of man which being one only collision or beating of the ayre is wholy notwithstanding heard of many hundred togeather and wholy receaued into the Organ of euery particuler mans hearing as the body of Christ is wholy contayned vnder euery particle of the sacred host 23. The third false supposed implicancy by our Aduersaryes is the separation we affirme of the externall formes of bread and wine and making them abide without their substances for therein we destroy as they imagine the Nature it selfe of accidents whose innate and essentiall property is in their conceite to inhere in their subiects But heere in they bewray the like ignorance as before Because all the best Philosophers deny inherency to be any essentiall condition of an accident and the chiefe of Peripatetickes Aristotle himselfe Arist lib. 3. de anima tex 9. sayth greatnes is one thing and the existency of greatnes another Now if the existency be different much more the inherency which is the quality and manner of existency Basil in Hexam ho. 6. The same is taught and proued by S. Basil who affirmeth that the accident of light was first created in the beginning and remained without a subiect and that the spheare or globe of the Sunne was after made as a waggon or chariot for that original light Then meeting with this our Protestants cauillation that an accident caÌ„not be without a subiect he addeth Say not vnto me it is impossible that the light should be separated from the body of the Sunne For neither do I affirme this separation possible to thee or me but I iudge it auoucheable that such thinges as by the thought and cogitation of the mind may be seuered the power of him that created both can actually and indeed part and disseuer The adustine and burning force of the fire thou truly canst not separate from the gloming brightnes thereof but God diuided them in the fiery bush wherin he appeared to his seruant Moyses Yea and the like strange anatomy his mighty hand will make as that great Doctour goeth forward of the whole element of fire when in the later day he will separate according to him The hoat and scorching violence from the cleare light or Basil ibid. splendour thereof and depute that to hell for the due punishment of the reprobate aduance this to heauen for the comfort of his elect Besides al learned deuines auer the personality of Christ S. Thom. â— part q. 4 art 2. Cyril epist ad Nestor 5. Synod can 5. â—ulg lib. de incar c. 4. which is a substantiall mode or manner of being alike intrinsecal to substaÌ„ce as inherency is to any accident to be secluded froÌ„ his humane nature the humane nature to subsist without his proper person which although it be a greater and deeper mistery theÌ„ that we haue now in hand yet this parity I find betweene them that as the humane nature of Christ doth efficiently subsist supported by the person of the word without the formal effect of subsistency so the accidents of bread and wine doe heer remaine efficiently preserued by the
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.
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
blisse and happynes requireth it vvhich is a mayne Ocean of ioyes a full and plentifull repast of vvhatsoeuer the hart can vvish or desire For Psal â—6 King Dauid sayd I shall be satisfyed when thy glory shall appeare Novv euery Saint nature being not abolished but perfected by grace hath a naturall invvard appetite to knovv the estate of their friendes to vnderstand the suits they make vnto theÌ„ therefore to fulfill the measure of their felicity they must haue notice of them 15. Thirdly the excellency of their beatificall and happy vision of God challengeth no lesse For if many holy-men euen in this life eyther by the gift of Prophesy or by the extraordinary fauour of God haue disclosed the hidden thoughts of hart thinges to come and thinges done farre distant from them as Elizaeus knevv the bribe which Geizi tooke S. Peter the sacriledges of 4. Reg. 5. Act. 5. Ananias and Saphira Daniel Ezechiel many secrets to come depending on the free choyce and will of man Why should not the Saints vvhome the highest Soueraygne hath admitted into his heauenly consistory with vvhome he communicateth his hidden counsayles why should not they by the preheminence of glory vvhich farre surpasseth the giftes of prophesy the prerogatiues of grace more truly decipher and perspicuously see what is often reuealed by inferiour meanes Which reason Aug. l. 2â— de Ciu. Dei cap. 29. Basil l. de vera Virg Athanas quaest 32. Esa 63. Hier. vpon that place S. Augustine profoundly prosecuteth saying If the Prophet Elizaeus absent in body did see the bribe his seruant Geizi receaued of Naaman Syrus c. how much more in that Spirituall body shall Saints see all thinges c. When God shall be all in all vnto vs I might adioyne hereunto the suffrage of Saint Basil and S. Athanasius vnlesse our Aduersaryes thought to wipe them all away with one misconstrued place of the Prophet Esay 16. Abraham knoweth vs not and Israel is ignorant of vs. I answere with Saint Hierome That they knew not the Iewes with the knowledge of approbation or liking because they had abandoned before the Lavv of Aug. l. de cura pro. mort c. 13. Iob. 14. Eccles 9. Orig. l. 2. in Ep. ad Ro. Aug. l. de vera relig cap. 55. Naz. orat in Athan. Field l. 3. c. â—â— fol. 109. God Or they knew them not by their owne power and vertue by humane conuersation with them as Saint Augustine seemeth to interprete it and of vvhich Iob King Salomon Origen Saint Augustine meane when they doubt or deny the Saints to know our actions S. Gregory Nazianzen is so farre from staggering in this point as he sayth of Athanasius Rectè noui c. I truly know he vieweth our doings And therefore M. Field might easily haue perceaued had he not beene wilfull that in the sentence of S. Gregory at which he carpeth If the Blessed soules haue that priuiledge from God to know these thinges c. If the dead haue sense c. the particle if is not taken conditionally but causually by way of asseueration as learned Maldonate literally expoundeth it in his notable commentaryes Maldonat in Io. c. 15. c. 13. Ioan. 15. Ioan. 13. vpon the New Testament in S. Iohn If they haue persecuted me c. Agayne If God be glorifyed in him c. The like I affirme of S. Hierome and the rest when they vse any such conditionall speaches For although some Fathers doubted of the manner of knowledge the Saints haue of inferiour things yet none euer made question but that they vnderstand by reuelation from God not generally All our inward actions and secret thoughts vvhich Field loco citato fol. 114. M. Field whether of ignorance or malice I diuine not iniuriously tearmeth An impious counceit of Papistes but such as we of deuotion or they of piety desire to know Howbeit it could inuolue no impiety if they did see all not of themselues but by the Diuine illumination and fauour of God 17. So as our Protestants can deuise no semblance or shew of reason why mortall men may be prayed vnto and not immortall Saintes Vnlesse they imagine that being vnited to Christ they be more estranged from vs that their charity is more cold or ability Bern. in vigil Petri Pauli ser de S. Victore Aug. ser â—9 infest SS Petri Pauli lesse able to comfort vs. Of their charity S. Bernard writeth That Blessed Countrey doth not change but augment it The latitude or breadth of heauen restrayneth not but dilateth hartes Of their power and ability Saint Augustine speaking of the miracle S. Peter wrought with his shadow sayth If then the shadow of his body could affoard help how much more now the fulnes of his power And if then a certayne little wind of him passing by did perfect them that humbly asked how much more the grace of him now permanent and remayning And S. Hierome Hier. aduers Vigi If the Apostles and Martyrs dwelling in corruptible flesh could pray for others when they ought to be carefull for themselues how much more after their crownes victory and triumphes When Secure as S. Cyprian noteth of their owne felicity they remayne sollicitous only of our safety 18. Lastly the wicked fiendes and diuells of Cyp. de mortal â— hell heare the Southsayers Witches and Magitians when they eyther coniure or call vpon them they contriue and accomplish many mischiefs at their appointment by Gods permission as you may reade in the fourth Martinuâ— del Rio Magica disquisitionum l. 4. booke of Matinus Del Rio his magicall Disquisitions And shall we thinke the triumphant Saints and Angells of heauen deafe Shall we thinke their handes fettered or power restrayned when we deuoutly pray and suplicate vnto them O yee heauens be astonished and stand amazed yee immortall spirits at this cursed generation vvhich graunteth to the diuellish and damned spirits what it impiously gainsayeth and denyeth to you For â— Reg. 28. Basil ep 80. ad Eustac Amb. l. 1. in Luc. 1. Ieron Isa 7. Aug. de cura pro mort ger cap. 15. which S. Augustine wrot after that to SimpliciaÌ„ where he seemeth to doubt whether it was Samuels soule or no. Eccles 46. Tertul. l. de anima Procop. Euche in 〈◊〉 locuÌ„ what can any Protestant say to that apparition of Samuel mentioned in the first of Kinges Will he graunt with S. Basil S. Ambrose S. Hierome S. Augustine which is also most agreeable to the wordes there recorded and confirmed by Ecclesiasticus that the soule of Samuel truly appeared vnto Saul and foretold him of his death of King Dauid his successour of the slaughter of his sonnes and other Israelites which was to ensue the very next day after Then he must perforce acknowledge that soules departed do know our affayres and what good or euill doth heere betide vs as S. Augustine by this example inuincibly proueth Or will
S. Peter and S. Paul at Winchester Neither would he euer after weare any Crowne during his life A rare heroicall act and worthy such a King 17. As rare was that of Commenus the Emperour who hauing slaine and put to flight an huge army of the Scythians with a small company of his owne men by the intercession and prayer of our Blessed Lady after the CoÌ„quest a day of triumph being ordained when he should Nicetat in vita Io. Comnem haue ascended his triumphant Chariot gorgeously furnished for so great a solemnity he placed therin a beautiful Image of the Queene of heauen and carrying himselfe a Crosse in his hand marched before royally accompanyed with all hâ—s Nobles Thus causing the picture to be drawne with foure choice and milke-white horses he gaue her in her Image the whole honour of the triumph Our Blessed Ladies picture caryed in Triumph by whose happy fauour he gained the victory Which that gracious Empresse so benignely accepted as she made him after owner of sundry victoryes and worthy of many triumphes For these vtilityes therefore picturs are made for these they are kept for these they are hanged on Altars depainted in Churches or publikely carryed in some Processions 18. But the honour we do vnto Images may scandalize perchance the harts of the simple prone therunto by their owne weakenes and pricked forward by the instigation of our Aduersaries not weighing the nature of Ioseph l. 1â— c. 8. antiq Dan. 2. 4. Reg. 4. the worship or euidence we produce for the maintenance therof To begin therfore with an argument vnanswerable All holy thinges deserue to be honoured Pictures are holy thinges Therfore Pictures deserue to be honoured The Psal 98. Exo. 3. v. 5. Maiorproposition that all holy thinges ought to be honoured is apparent because holines is a certaine excellency â—o vvhich honour is due We see in all Common-vvealthes both Heathen and Christian holy Persons for their Exo. 12 v. 16. sanctity alwayes reuerenced For which Alexander the Great adored Iaddus the high Priest Nabuchodonozor Daniel the Sunamite Elizaeus Yea not only men endued with reason but inanimate and senseles Creatures for this prerogatiue of holinesse are deseruedly worshipped as King Dauid exhorteth saying Adore yee his footstoole because it is holy Our Lord sayd to Moyses Put off thy shooes from thy feet because the place where thou standest is holy earth Againe he sayd vnto him The first day shal be holy and solemn and the seauenth with the like festiuity venerable For this the Tabernacle the Altar the Propitiatory the Breads of Proposition and all Holyes are honoured by the law of God The difficulty then remayneth to shew some holines in Pictures for which they may challenge the dignity of honour 12. Albeit this word Holy is commonly taken in Scripture for that which is pure sacred and immaculate of it selfe in which sense Almighty God alone is essentially holy He is the supreme holynes or Holy of all Holyes as Daniel stileth him The Angels and Saints are pure and Dan 9. 14. vnspotted but by grace only and participation of his holines it is often notwithstanding more largely extended for that which is consecrated vnto God or hath any speciall reference or relation vnto him In respect wherof the Temple is tearmed in Scripture Holy the vestment Psal 78. Exod. 28. Isa 62. Exod. 3. of Aaron the people the earth Holy c. And in this acception of the word the Pictures of Christ and of his Saints be truely counted esteemed holy both in that they are dedicated to the worship of a most holy God as all thinges are entitled Royall which neerely appertain to the Royall Maiesty of a King and also for that they carry a remarkable respect or relation to him or some of his chiefest friends much honoured by him And wheras this diuine reference or dedication ennobleth them aboue the degree of prophane and common things it giueth them that excellency and preheminence to which an holy and regardfull reuerence belongeth as the examples already specifyed conuince For to the earth where God appeared what other cause of adoration can Bils 4. par Trident. sess 25. Nicenum â— art 2. 8. Syn. act 3. Leoâ—t de ador cru l. 5. Apol. coâ—t Iud. refertur in 7. Syn. â—ct 4. you ascribe Any natiue quality Any inherent holynes of which it was incapable No No other which M. Bilson is forced to confesse then the awfull respect of God or his Angels presence If then the earth if the Temple if solemne dayes if the name Iehoua amongst the Iewes the name Iesus amongst Christians if the sacred Bible without danger of I do latry may be religiously reuerenced for this holy representation or signification only why may not Images for the same respect accordingly deserue the same honour and reuerence conformable to the decree not only of the Tridentine and second Nicen but of the eight generall Councel of Constantinople where it is so defined and of Leontius the Bishop of Cyprus vrging the Iewes aboue a thousand yeares agoe as I may now the Protestants saying Thou adorest the volume of the Law worshiping not the nature of inke or parchmeÌ„t but the wordes of God contained therein so I adoring the Image of Ath. ser 4. cont Arri. q. 16. ad Antio Dama l. 4 ort fid 17. Euthy p. 2. c. 20. Basi in Iul. cited in Nic. Con. 2 Chry. in Liturgia Iero. in vit Paulae Amb. orat de obi Theodos l. de incar Domini Sacram. c. 7. Aug. l. 3. de Tricap 10. Lact. in Car. pass Domi. Sedul lib. 5. carm Pass Bils 4. par pag. 547. Magdeburg Cent. 4. cap. 10. col 1080. line 50. item Cent. 8. c. 10. col 850. Bale in his Pageant of Popes fol. 33. Item Bale pag. 24. 27. Simondes on the Reâ—â—ela p. 17. fine Bils 4. par p. 561 577. 578. Christ neither the wood or colours do I honour God forbid but the inanimate character which when I imbrace I seeme to take hold and adore euen Christ himselfe S. Athanasius S. Iohn Damascen and Euthymius establish the same with almost the same wordes S. Basil sayth The historyes of the Images of Martyrs I honour and publikely adore S. Chrysostome The Priest boweth his head to the Image of Christ. S. Hierome speaking of S. Paula She adored prostrate before the Crosse as though she beheld our Lord hanging before her eyes S. Ambrose S. Augustine Lactant us Sedulius I let passe I will not vse in a matter not doubtfull testimonyes not necessary 20. The greater is M. Bilsons fault the fault of M. Reynoldes the greater who desame the worshipping of Images as a nouelty first decreed in the 2. Councel of Nice 780. yeares after Christ Too yong sayth M. Bilson to be Catholike Whereas all these ancient Fathers S. Iohn Damascen and Euthymius only excepted liued long before that generall Councel sundry
who dyed in the peace of the Church few Field in the places cited aboue Casaubon in the page fornamed are ignorant c. This custome although the Church of England condemneth not in the first ages yet she thinketh not good to retaine it now c. Marke this opposition betwixt the Prince and his subiects writing M. Field denyeth that The Church generally intended to relieue soules c. King Iames auoucheth The Church did desire of God rest for the departed M. Field with his Sinagogue imbraceth all the common and lawful kinds of commemorating the dead the Ancients obserued excepting only two priuate and particuler errours K. Iames with his English Congregation Retaineth not an ancient custome the Church vsed in her publike prayers a custome which spronge from a vehement affect of Charity c. whereby she gaue testimony of the Resurrection to come a custome which he reserreth to the head of thinges profitable or lawfull c. So cleerely is M. Field condemned by the sentence of his Soueraigne who Bucer in his Script a Auglican pag. 450. Vrba Regius in par 1. operum in formula cauâ—â— loquendi f. 8. Ibidem in loc commu c. 8. de Purgat Idem part 1. de missae negotio f. 71. Idem in 1. par oper in loc commun c. 19. vbi supra Aug. ep 1â— Field in ap pend 1. p. pag. 2. was cast before by the iudgment of his Peeres 25. Next after K. Iames I must needes giue praise to some other of his sect who flatly coÌ„fesse with vs the same manner of Prayer for the dead which we require As Bucer once a Cambrigian Professour and Vrbanus Regius Luthers scholler who affirmeth the like of his Maister and proueth it by the testimony of al the most learned Fathers of credit and authority in the Church of God whose names I rehearsed aboue Who appointed also in his reformed Churches of Sueuia a prescript Prayer for the departed brother To the end that God of his mercy would pardon the faults and infirmity of his flesh Who concludeth at length To be sollicitous and carefull for the dead is both a worke of Charity fruit of fayth testifying our beliefe of the glorious Resurrection which no man contemneth but Epicureans and Sadduceans They because they deny the immortality of the soule these because they belieue not the resurrection of the flesh Wherefore if our English Protestants had any regard I will not say to the plaine texts of Scripture whose squire they preteÌ„d in all thinges to follow nor to the prescription of the Church whose vniuersall practise S. Augustine counteth Most insolent madnesse to call in question nor to the ancient Fathers whose generall doctrine M. Field iudgeth no lesse theÌ„ Barbarisme to attach of errour but if they had respect to their owne illuminated Ghospellers to the Scriptures they interprete to the reasons they alleadge they would neuer reiect as superstitious trumpery that which Bucer A man by the censure of the * See this in the letter of the Vniuersity extant in Bucers scipt Ang. p. 944. Fox in his Act. c. pag. 416. English Apolog par 4. c. 4. 2. Cor. 2. Fulke vpoÌ„ that chap. sect 1. 1. Cor. 3. Gal. 6. Rom. â— Apoc. 14. Fulke in enÌ„ loc ser 5 Eccl. 9. 5. 6 Eccl. c. 9. 10 Hier. in c. 6 ad Galat. Fulke obiecteth this place against prayer for the Dead in his confut of Parg. and prayer for soules departed pag 44â— Vniuersity of Cambridge most holy and plainly diuine which Luther Their Elias sent from God to lighten the world which Vrbanus Regius his faythfull and royall scholler constantly maintaine for Euangelical doctrine Nay which King Iames their supreme head and chiefest gouernour in causes Ecclesiasticall placeth in the ranke of thinges lawfull and profitable 26. Now let vs see what coulour they haue to contradict so cleare and manifest a truth M. Fulke and his confederates assemble many sentences out of Scripture which seeme to carry against it som shew of repugnance Out of S. Paul We must all be conuented before the tribunall seat of Christ that euery one may receaue the proper thinges of his body according as he hath done good or euill Then Euery one of vs shall giue an account for himselfe to God The thinges which euery one hath sowed those shall he reape Thou restorest to euery one according to his workes And not according to the works of others Againe Their workes follow them And not the workes of their friends who remaine behind Therefore they cannot be relieued by them Which is confirmed by King Salomon The dead know no more nor haue any further reward they haue no part in this world nor in the worke that is achieued vnder the heauens For which cause he counselleth vs heere Diligently to performe whatsoeuer our hand can worke Likewise by the authority of S. Hierome saying In this present world we know we may help one another either by our prayers or counsells but when we shall come before the tribunall of Christ neither Iob nor Daniel nor Noë can make suite for any but euery one must beare his owne burden These be the skarcrowes which terrify our Reformers from exercising their charity towardes the dead which notwithstanding we easily auoid three seuerall wayes 27. First I say most of the former places may be expounded of the Iudgment in which no help can be expected either from the workes or suffrages of others of this S. Hierome expresly meaneth But King Salomon in the first place seemeth to speake only of the temporall goods left behind them in this world of the benefits of this life in which the Dead haue no society with vs and not of the spirituall workes of Charity of Prayer Almes-deeds c. whereby their soules are benefitted Secondly they may be all interpreted as S. Augustine doth the first testimony cited out of the Apostle which he obiecteth 2. Cor. 5. vers 10. to himselfe That euery one may receaue according to his deserts in the body c. that is according as he merited heere he shall truly enioy in the next life both comfort to himselfe and profit by the charity of others For as S. Augustin profouÌ„dly Aug. in Enchir. c. 110. answereth heerunto In this life and before death he deserued this that these workes after his death might be profitable vnto him Thus his workes are sayd to follow him Or the workes of the liuing may be tearmed his that is dead because he deserued in this life the benefite of them and because they are applyed vnto him eyther by the intention of the worker or by the mercifull dispensation of the Treasurer of Gods Church Thirdly all these places may be vnderstood of the workes of merit not of satisfaction that is euery one shall giue an account for himselfe in the way of merit not in the way of satisfaction The works of one cannot auaile another in the way
proposition is taught by the Apostle that we receaue by Christ more then we lost by Adam Aug. tom 3. de Gen. l. 6. c. 21. Aug. l. dâ— spir lit cap. 21. Iraen l. 3. c. 20 Cyril l. 1â— in Ioan. â— 25. and subscribed vnto by S. Augustine saying We receaue not the immortality of a spirituall body which man had not but we receaue Iustice from which by sinne man was fallen And in another place he affirmeth in the inward man renewed by the grace of Christ that iustice to be written which fault had cancelled By S. Irenaeus who teacheth that the SoÌ„ne of God was to this end incarnate that that which we had last lost in Adam of the Image and likeness of God we might recouer in Christ Iesus By S. Cyrill Patriarch of Alexandria the nature of man to be sanctifyed is to be reformed and renewed by participation of the spirit according to the first image that inuested with that first grace we may ouercome the raigning sinne adhering to diuine charity and wholy giuen to the study of vertue and so the law of the flesh being vanquished we may preserue inuiolable the beauty of the image imprinted in vs. 3. Doctour Abbot ouer-borne with the weight of this reason and poise of some of the former auctorityes Abbot â— 4. sect 13. fol. 431. plainely affirmeth that Christ came to restore the inherent Iustice we lost in Adam yet so as he beginneth but doth not perfect it as long as we continue in this life and therfore inherent Iustice is not such in any men heere as that therby he can be found iust in the sight of God Yes you cannot deny but that Adams iustice before his fall was such as it made him iust in the sight of God but these Fathers contest that we partake by the merits of Christ that iustice from which by sinne man was fallen that which fault had cancelled yea sayth M. Abbot we receaue the same not really but in hope Neither Abbot lol citato will this serue your turne for in hope we possesse the immortality of our bodyes of which notwithstanding S. Augustine affirmeth we receaue not the immortality of a spirituall body c. but receaue Iustice therfore we receaue this really and not only in hope as we do immortality Besides he testifyeth this iustice to be giuen when man is renewed by grace which not only the holy Scriptures but your selues also confesse to be really performed euen in this life S. Cyrill auoucheth the like with whome Irenaeus agreeth in such perspicuous tearmes as no shift can be deuised to expound them otherwise Andreas Vega vbi supra 4. The second reason insinuated by the fornamed Vega is that one and the same thing can neuer be both the efficient and formall cause of the same effect The Sunne for example cannot be the cause of heate and be the heat itselfe which is produced but the Iustice of Christ is the cause of our iustification and that by producing iustice in vs for of his fullnes we al partake more or lesse according to the measure of his donation Which cannot be meant of imputatiue iustice which without limitation or proportion of measure is equally referred to euery one therefore of inherent wherof Christs iustice being the efficient cannot be also the formall cause or if it be how is it also the free fauour and mercy of God as Protestants VVhitak in his answere to 8. reason of M. Campian fol. 228. likewise vnaduisedly teach How doth Whitaker auouch We acknowledge no other iustifying grace then the great and free mercy of God whereby he did elect and predestinate vs in Christ before all eternity vnto life euerlasting And yet he sayth a little after This obedience of Christ imputed vnto vs and apprehended by fayth is that righteousnes of ours which you enquire after Ibid. fol. 229. What Is the obededience of Christ all one with the mercy goodnes of God the humility of him that obeyeth with the greatnes of him who is obeyed Or do such diuers causes both worke the same formall effect I need not wonder at your ignorance in points of diuinity who are so little seene in the principles of Philosophy 5. The third reason is the diuine grace with which we are heere iustifyed vpon earth is the same which shal be heereafter crowned in heauen for the reward of glory is there proportioned to the small pittance of iustice or 2. Cor. 9. v. 6. great measure of grace which heere we obtaine He that soweth sparingly sparingly also shall reap and he that soweth in blessings of blessings also shall reape Now the haruest of celestiall iustice which we shall heereafter enioy is not imputatiue but such as shall inhere and beautify our soules therefore that which is heere either infused by God or which we purchase by our good workes is likewise in herent and dwelling in vs. 6. The fourth reason if by the iustice of Christapprehended and applyed vnto vs by fayth we be formally iust we should all equally participate the perfection of iustice one could not be more holy righteous and iust Ioan. 14. v. 2. Hiero. l. 2. aduers Iouin 1. Cor. 15. v. 41. 42. â—eild in his 3. booke of the Church c. 30. fol. 140. then another and consequently because according to the proportion of iustice the crown of glory is assigned there should be no distinction of glory no difference of reward in heauen contrary to that of Christ In the house of my Father there be many mansions of the Apostle One glory of the Sunne another glory of the stars for starre differeth from starre in glory so also the resurrection of the dead And wheras M. Feild auoucheth That from imputed righteousnes which is equall in all men no imparity of ioy can flow c. but from the imparity of inherent righteousnes it is that there are so different degrees of ioy glory found among the Saints of God that are in heauen he auoucheth two thinges which countenance our doctrine the one directly that our iustice is inherent the other coÌ„sequently that this inherent iustice is perfect entiere cleane from al impurity and wholy pleasing to God otherwise it could not deserue any reward at his handes it could not be renowned honoured nor yet admitted into that pure and immaculate kingdome into which no defiled thing can enter 7. Fiftly the Iustice with which baptized infants are endowed by the water of regeneration is not the extrinsecal Iustice of Christ apprehended by an act of fayth which sucklings depriued of reason cannot haue but they are iustifyed as M. Feild with vs auerreth and striueth to wrest the meaning of Luther with the habits or potentiall habilityes of Fayth Hope and Charity but according to S. Augustine Feild in his 3. booke of the Church c. 44. Aug. l. 1. de peccat merit c. 9. God giueth to the faythfull the most secret grace of