with iustice which they cannot haue without ordinary fayth yet he testifyeth of theÌ„ that they could not know whether they should perseuere and go forward in the way of iustice without reuelation therefore he must needs be vnderstood maugre M. Abbots out facing the contrary not of the ordinary reuelation of fayth which they had but of some speciall and extraordinary which they had not It were too long to lay before you the agreement heerein of S. Chrysostome S. Hierome S. Gregory S. Bernard Prosper Chrys hom 5. in c. 1. ad Tim. l. 1. de compun cordis Hier. ep 127. ad Pabiol l. x. comm in c. 7. Matth. Greg. l. 6. in 1. Reg. Bernar. ep 107. Prosp l. 2. de vocat gent. Luth. de capt Babil c. de Bapt. Abbot c. 3. sect 10 fol 321. 1. Ioan. 3. v. 9. Psal 37. v. 24. Sect. 9. f. 318. Fulke in c. 13. 1. ad Cor. sect 5. Fulk in c. 3 ep Ioan. sect 5. 1. Ioanâ— 3. v. 14. 15. and others 8. Therefore to conclude Luther some few yeares since stayned his breath with this contagious speach That the faythfull man cannot perish if he would how wickedly soeuer he liue vnles he cease to beleeue which the whole Christian world then abhorred as the furnace of licentiousnes as the mouth of hell But his disciples more pernicious then he dare now auerre that he cannot only not perish vnles he forsake his fayth but that he cannot at all forsake his fayth that he cannot by any deboyshnes by any lasciuious and wanton demeanour be finally abandoned and cast off from God For thogh the iustifyed by occasion fall yet they neuer so fall but that his seed remayneth in them And his hand is vnder to lift them vp againe In the Section before he openeth his meaning in this sort When we say that the regenerate man is neuer wholy cut off from Christ we meane as touching inward spirituall grace Another of that crew Though all sinne be against fayth and Charity yet we do not hold that either fayth or charity in them that are iustifyed is vtterly lost by deadly sin Likewise He which is borne of God cannot be voyd of loue towards his neighbour though he sinne particulerly against the rule of Charity If Beelzebub should send his preachers abroad could he desire a fitter Ghospeller a more zealous promoter of his kingdome then this A more ready to further iniquity to smother the truth of Christ and splendour of his Ghospel Which quite oppositely preacheth He that loueth not abideth in death whosoeuer hateth his brother is a murderer And you know that no murderer hath life euerlasting abiding in himselfe What is this life euerlasting but the inward and spirituall grace The inherent charity the seed of God springing vp to eternall life Which the holy Euangelist S. Iohn denyeth to abide in him that sinneth against the rule of Charity contrary to the auouchement of this new Euangelist Of him I say and some other his confederates for all are not attainted with so mischieuous a corruption D. Feild interpreting Fiel l 3. c. 22. fol. 118. the recited words of Luther A man cannot perish though he would and how wickedly soeuer he liue vnles he cease to beleeue Luther quoth he constantly teacheth that iustifying fayth cannot remaine in that man that sinneth with full consent nor be found in that soule wherein are peccata vastantia conscientiam as Melancthon speaketh following Augustine that is sins raging ruling preuayling laying wast and destroying the integrity of conscience which should resist against euill and condemne it This is all then that Luther sayth that no wickednes which with fayth may stand can hurt vs as long as fayth continueth but if sinne once become regnant and so exclude fayth we are in the state of damnation Heer you see that fayth may be lost that the iustifyed may fall into the state of damnation and vtterly perish 9. More plainely D. Ouerall then Deane of Paules in the publique conference at Hampton Court setteth downe his iudgment namely that whosoeuer though before iustifyed In the summe of the Confer before the Kings Maiesty 41. 42. fol. 42. fol. 30. did commit any grieuous sinne as adultery murder treason or the like did become ipso facto subiect to Gods wrath guilty of damnation whose opinion his Maiesty with his Princely censure most iudiciously approued and taxed the contrary as a desperate presumption with whome the greatest and learnedest part of that Assembly in all likelihood consented therefore I might haue spared this my labour if by the retchlesnesse of inferiour officers that execrable doctrine had not beene printed anew nor permitted to be sould and spread abroad in former writinges which because the secret fauourits of dissolute security are willing to dissemble Ioan. 4. v. 15. 14. Ioan 6. v. 37. Ioan. 15. v. 2. Philip. 1. v. 6. Rom. 11. v. 29. I must be as carefull to destroy the rest of their bold affiance which are these Texts of Scripture He that shall drink of the water that I wil giue him shal not thirst for euer Al that the Father giueth me shall come to me him that commeth to me I will not cast forth Euery branch that beareth fruit the Father purgeth that it may bring forth more fruit He that hath beguÌ„ a good worke in you will perfect it Without repentance are the guifts and vocation of God Therefore whome he once iustifyeth whoÌ„ he once inocculateth in the stocke of life he pruneth cultiuateth and neuer suffereth to perish or decay 10. To all these passages I answere as Maldonate doth Maldon in â—â—loca to the first and second out of Rupertus and others that they only declare the condition of God the benignity of Christ and nature of his grace that it is not like our corruptible water which is disgested consumed dryed vp in tyme tormenting them againe with thirst who drinke thereof but the spiritual water of the holy Ghost neuer perisheth is neuer consumed is of that incorruptible property of it owne nature that it maketh vs neuer to thirst any more it is a liuely spring which of it selfe spouteth vp to the mountaine of eternall blisse So Christ of his owne benigne and soueraigne clemency casteth off none but imbraceth all that repaire vnto him God the Father is ready to cut off all superfluityes from the mysticall boughes which grow in his Sonne he is ready to bring to perfection the worke he hath begun neuer willing to reuoke his gift vnles we by sinning make our selues vnworthy vnles we destroy his building breake 1. Ioan. 3. v. 9. Matth. 7. v. 38. Ierem. 32. v. 40. Abbot fol. 268. VVhitak l. 8. f. 626. ourselues off from that heauenly vine flye from vnder his wings vomit out his graces infused into vs then the fault is not his nor any defect in his grace but the whole blame lighteth vpon
for euer He that belieueth and is baptized shall be saued Euery one that shall inuocate the name of the Lord shal be saued to wit if he inuocate and call vpon him in fayth and charity as he ought if he belieue aright and doth not finally loose his fayth nor the grace of Baptisme and water of the holy Ghost once receaued as I shall proue heereafter he may Therefore this argument of theirs maketh no more against the corporal then spirituall feeding for as euerlasting life is promised to the faythfull and pious belieuer so to the reall and worthy Receauer and as the one may fall from his worthy dignity so the other make shipwracke of his liuely fayth and eternally perish Perchance you will obiect that this answere suteth not with the prerogatiue which our Sauiour giueth to the holy Eucharist aboue Manna That Ioan. 6. v. 49. 50. the Fathers did eate Manna in the desert and they dyed this is the bread that descendeth froÌ„ heauen that if any man eat of it he dye not For whosoeuer did worthily feed on that dainty Manna and continued in the same state neuer tasted the bitternes of spirituall death therefore according to this construction it is not inferiour to the blessed Sacrament I answere first that such as then liued for euer enioyed not the priuiledges of life by the vertue and force of Manna but by their loue of God and fayth in Christ their true Messias and yet they that worthily receaue the Eucharist truely liue by the vertue power and efficacy of Christs reall presence the spring of life and fountaine of grace therein contained 9. Secondly I reply that Christ doth not only compare the Eucharist with Manna in respect of the life and death of the soule but of the body also after this sort Manna could not affoard to your Fathers life of body much lesse of soule during their short passage through the desert This bread affoardeth life to the soule much more to the body during the length of all eternity They that eate Manna dyed in body a temporall death they that eate this bread shall not dye the eternall death neither of the body nor soule And heerein consisteth as Maldonate commenteth vpon this text the singular grace elegancy of our Sauiours comparison in passing from Maldonatâ— in hunc loeum Matt. 8. v. 22. Ioan. 4. v. 13. one kind of life and death to another which plesant digression he often vseth as the same Author discourseth in other places In S. Matthew Let the dead bury the dead The first he calleth dead in soule the next in body In S. Iohn Euery one that drinketh of this water shall thirst againe but he that shall drinke of the water that I will giue him shall not thirst for euer First he speaketh of the corporall Matt. 26. v. 29. water and thirst of the body then of the spirituall water and thirst of the soule Likewise I wil not drinke from hence forth of this fruit of the vine vntill that day when I shall drinke it with you new in the kingdome of my Father Heere he first mentioneth the naturall wine of the grape then the metaphoricall wine of celestiall ioyes So now he first speaketh of the corporall then of the spirituall and euerlasting life which our Blessed Sacrament of his owne nature yeildeth to all such as daily receaue it although Manna yielded not as much as the corporall if they doe not after by sinne willfully destroy the quickening grace and liuely seed it imparteth vnto them And thus the wordes are of more emphasy the comparison more pithy and the preheminence of the Eucharist aboue Manna more remarkable then if our Sauiour had spoken in both places only of the spirituall Lastly if our Sectaryes expound S. Iohn of the eating by fayth how vncongruously will they make S. Paul to speake writing of the same matter and saying He that eatech vnworthily which 1. Cor. 11. v. 27. cannot be properly attributed to the belieuer because he that belieueth not as he ought doth either falsly or fainedly belieue we cannot with any congruity of speach say that he belieueth vnworthily therefore as S. Paul so likewise S. Iohn ought to be vnderstood not of the spirituall but of the corporall eating of Christs sacred flesh 10. That which M. Bilson alleadgeth out of Gelasius S. Leo condemning the Communion vnder one kind Bils 4. par pag. 684. 685. Gelas can Comperiâ—ê° dist 2. Leo. ser 4. de quadra is of no force at all For they condemne the dry Communion not of the Catholiks but of the Manichees who teaching that Christ brought into this world and walked vpon earth with a meere empty and phantasticall body deuoyd of true and natural bloud they in testimony of this errour abstained from the bloud with great sacriledge as Gelâ—sius writeth deuided one and the selfe same mistery which all Catholikes had iust cause to reprehend in them no Protestant any cause to obiect against vs who neither deuide the mistery nor abstaine from the bloud but constantly teach that by fequele concomitance we receaue it wholy and entirely contained in the body we inioy the full participation of Christ Fulke loco â—itato Bils 4. par pag. 682. as M. Fulke requireth 11. At last both he and D. Bilson ioyntly oppose the Practise of the vniuersall Church which for many ages togeather ministred the Sacrament vnder both kinds euen to the Laity I grant that the Church vsed it as a thing lawfull not as a Aug. epist 23. ad Bonif Tolet. Con. cap. 11. Tho. 3. p. q. 80. art 9. ad 3. Cypr. serm de lapsis thing prescribed or decreed by God or vniuersally without exception in all times and places practised Which manner of receauing the Church might after change when her Communicaâ—ts were so many as wine sufficient could not be fitly consecrated nor without eminent perill of shedding or danger of abusing be conueniently ministred It was an vsuall custome both in the Greeke and Latine Church for many ages to communicate with the Chalice young sucking babes of which S. Augustine the x j. Toletan Councell and S. Thomas make mention And S. Cyprian writeth of the consecrated Bloud powred into the mouth of an Infant But as the Church vpon iust cause abrogated that custome leauing the children the benefit of neither kind without any wrong vnto them and Protestants allow hereof why write they so bitterly against debarring the people vpon as many important reasons from the vse of the Chalice where notwithstanding the whole fruit and benefit thereof to their comfort remayneth 12. Besides in many things you your selues who count it in vs a crime so damnable stray from that which Christ practised in the institution of the Sacramenâ— for example Christ communicated only men you women also he in a priuate house you in a publike Temple he at night you in the morning he with * For
psal 130. and others obiected by you when they affirme This is to beleeue in Christ euen to loue Christ c. And which is also the only roote and cause of your errour who partially attribute that to fayth which is the chiefest priuiledge of Charity and function of other vertues not essentially coÌ„pounded but mutually conioyned in friendship togeather The principall obiection M. Abbot and other Protestants vrge against vs is that if fayth be not compounded of an act of Loue c. it is nothing els but the bare assent of the vnderstanding that Iesus is Christ the Sonne of God But this is the fayth of the Diuells for they sayth M. Abbots professe so much O Iesus of Nazareth Abbot c. 4. sect 18. fol. 456. I know who thou art euen the holy one of God I answere there are sundry differences betweene the fayth of Christians and the fayth of the Diuells first because that if it be liuely and formed it is alwayes vnited with Charity Marc. 1. v. 24. Hope and other vertues which in the Diuels are neuer If dead and formeles as in wicked beleeuers yet in them it is a supernaturall and theologicall act in Diuells naturall and not so much as a morall vertue in them voluntary and free in Diuells forced and coacted in them it proceedeth from the pious affection of the will mouing the vnderstanding to that theologicall assent in Diuells it is wrested from them by the powerfullnes of miracles or euidence of things appearing vnto them Whereupon S. Augustine fayth That the Diuells knew Christ not by the light Aug. l. 9. de ciuit Dei c. 21. which illuminateth the pious who belieue by fayth but by other effects and most hidden signes of the diuine power And as they differ in these so they agree in some other points they Aug. tom â—0 l. 50. Hom. hom 17. tract 10. in epist Iaâ—n agree in that both giue assent to the misteryes of our faith both are fruitles and wholy insufficient to iustify vs before God In which respect S. Iames in his Catholike Epistle and S. Augustine often compareth the fayth of Diuels with the vnprofitable fayth of vngodly Christians not thaâ— this is not true and supernaturall fayth but that without Charity and good works it no more auayleth to purchase saluation then the naturall knowledge or beliefe of Diuells 18. When M. Whitaker insisteth that Charity and VVhitak l. 8. aduers Duraeum in his aÌ„swere to 8. reason of M. Campian good Workes are inseparable companions of true fayth and that it neither is nor can be without them besides the arguments already made by which this fancy is reproued I aske how Charity is inseparable from true fayth is it a fruit which springeth from it as the apple from the tree then as the tree remayneth a true and perfect tree although it be sometym barren and voyd of fruit so fayth â—hay haue all things requisite to the essence thereof howsoeuer it be somety me depriued of Charity Is it an aceidental quality of inseparable passion which floweth from fayth as the power of laughing from the nature of man It should follow that Charity could not be in heauen separated from fayth no more then risibility can be deuided from man Is it an essentiall forme which is required to the integrity of fayth Then fayth alone doth not iustify but Charity also which is essentially conioyned and worketh with it Finally who taught you thus to enterfeite and wound your selues that fayth is the fountaine of spirituall life the roote which sprouteth from branches of Charity Hope and all good Workes and yet that all the works which proceed from the faythful be all of their owne nature damnable and deadly sinnes all stayned with the infection of mortall sinnes I would you were once constant in your absurdityes and mindfull of your leasings that we might know where to haue you and what to refute 19. Thus hauing stopped the gappe by which the wily aduersary thought to escape hauing compassed him with reasons hemmed him in with Scriptures I am Cyril l. 10. in Ioan. cap. 10. now to put him to open confusion with the testimony of Fathers S. Cyrill affirmeth The faythful by sincere fayth to be sâ—â—ps or branches inocculated in the Vine And yet he sayth a little after It is not inough to perfection that is to sanctification Chrys l. â— cont vitu monast vitae Basil in Psalter psal 110. Greg. l. 6. ep 15. August tract 10. in ep Ioan. Aug. l. defide operi c. 14. 15. l. 21. de ciuit Dei c. 16. â—n â—â—chir c. â—8 de octo dupl quaest q. 1. Augu. in praef Psal 31. Cent. 2. c. 4. Colum. â—0 61. Cent. 3. c. 4. Colum. 79. 80. Cent. 4. c. 4. Colum. 292. 293. Cent. 5. c. 4. Colum. 504. 505. 506. 507. 508. 509. 510. which by Christ is wrought in spirit to be admitted into the number of branches S. Chrysostome What profit will fayth affoard vs if our life be not sincere and pure S. Basil Fayth alone is not sufficient vntes there be added conuersation of life agreeable thereunto S. Gregory It is manifest that since the Incarnation of our Lord none euen of them can be saued who haue fayth in him and haue not the life of fayth S. Augustine Many quoth he say I belieue but fayth without workes saueth not And he vvriteth a vvhole booke of purpose besides many other inuectiues against this dangerous persvvasioÌ„ of only fayth to be sufficient to saluation he likevvise shevveth many sayings of the Apostle to be false that saying of Christ If thou vvilt enter into life keep the Commandments to haue beene in vaine vnles other thinges vvere necessary besides fayth yea besides true fayth for discoursing of the fayth of Abraham vvhich you cannot deny to be true he pronounceth that euen that Fayth of his had beene dead vvithout vvorkes and like a stocke vvithout fruit dry vvithered and barren But vvhat should I recyte particuler authorityes of this or that Father We haue on our side by voluntary confession and iudgment of our Aduersaryes the Magdeburgian Protestants the generall consent of all most ancient and illustrious vvriters vvhich liued vvithin the first fiue hundred yeares after Christ for in the second hundred they accuse by name S. Clemens Alexandrinus and Theophilus for approuing in this point the truth of our doctrine cyting their vvords and quoting the places vvherin they approue it They attach of the same fault Origen Methodius Tertullian S. Cyprian in the third Lactantius Nilus Chromatius Ephrem S. Hierome S. Gregory Nissen S. Hilary S. Gregory Nazianzen and S. Ambrose in the fourth In the fifth S. Chrysostome S. Augustine S. Cyrill S. Leo Prosper Sedulius Theodulus Saluianus Salonius Eucherius 20. Wherefore to conclude for the obiections which belong to this and the next I shall ioyntly make answere in the Controuersy of good workes if all these renowned
be that can neuer according to you worke your iustification and yet they all speake of a fayth which by Charity profiteth by Charity iustifyeth 2. And if S. Augustine may construe his owne meaning he expoundeth himselfe to meane of the same fayth not to profit without Charity which hauing Charity Augu. l. 15. de Trin. c. 18. worketh by loue so discerning it from that fayth with which the Diuells beleeue tremble But that fayth which worketh by loue that which is so distinguished from the fayth of Diuels is euen in our Protestants opinion true Fayth True fayth then may be but profiteth not without loue of which loue S. Augustine writeth thus in the beginning Aug. ibid. Nuâ—â—um est isto dono excellentius solum est quod diuidit inter filios regni aeterni filios perditionis aeternae VVhitak l. 1. aduers Duraeum Abbotc 4. August ibidem Dilectio igitur quae ex Deo est diffunditur in cordi bus nostris Dei charitas per quam nos tota inhabitat Trinitas VVhitak l 8. aduers Duraeum August l. de nat grat c. 42. Ibid. c. 70. August tract 5. in epist Ioan. of that Chapter No gift is more excellent then this it is the only thing which maketh a difference between the sonns of the euerlasting kingdome and sonnes of eternall damnation And he affirmeth not that of any outward difference or externall diuision of iustification in the sight of men which is another subtile deuise of the Aduersary but of the internall before the face of the highest for he there concludeth of the same gift of Charity The loue therfore which is of God and is God is properly the holy Ghost by whome the Charity of God is diffused into our harts by which the whole Trinity inhabiteth in vs. But the inhabiting of the Blessed Trinity the infusion or dwelling of the Holy Ghost in our soules is not any outward signe distinguishing vs in the eyes of men but an inward seale or hidden stampe of our harts truly iustifying in the sight of God not imperfectly nor defectiuely only as Whitaker Snake-like finds another hole to creep away stopped vp in my former Treatise of Iustification but intierely perfectly Therfore S. Augustine auoucheth of Charity in another place Ipsa Charitas est verissima plenissima perfectissimaque iustitia Charity it selfe is most true most full most perfect iustice And Great Charity is great iustice perfect Charity is perfect iustice Likewise Only Loue discerneth betweene the sonnes of God and sonnes of the Diuell And a little after They that haue Charity are borne of God they that haue not are not borne of God Enioy whatsoeuer thou wilt and only want this it profiteth nothing other things if thou wantest haue this and thou hast fullfilled the Law 3 S. Paul sayth In Christ Iesus neither circumcision auayleth ought nor prepuce but Fayth that worketh by Charity Gal. 5. v 6. If Protestants would stand to the determination of the Apostle this exposition of his were inough to instruct them that the Fayth which he so often commended before the fayth to which he attributed our iustification is not as they imagine sole fayth but fayth formed with Charity and that Charity is the vertue which giueth fayth it selfe motion and actiuity towards iustice and saluation But M. Abbot and his Complices interpreting Abbot in his defence c. 4. sect 22. Perkins in his reform Cath. c. 4. 1. Tim. 1. v. 5. ad Col. 3. v. â—4 Rom. 13. v. 10. 1. Cor. 13. Abbot c. 4. f. 475. 476. Scripture according to their owne fancy will haue the Apostle to teach that Charity is the instrument of Fayth for mouing stirring abroad yet that fayth by it selfe doth wholy iustify which is notwithstanding refuted by the Apostles plaine discourse prouing Charity to be the end perfection and accomplishment of the Law Therefore not the instrument of fayth or inferiour to it but the chiefe and most excellent of all other vertues without which fayth it selfe profiteth nothing comparing it there with Fayth and Hope he affirmeth maior autem horum est Charitas the greater of these is Charity Wherfore to retort the argument in behalfe of Charity which M. Abbot vseth for the patronage of Fayth Seeing with God we cannot thinke that the greater is accepted for the lesse but rather the lesse for the greater not the Mistresse so to speake for the hand maydes sake but rather Abbot c. 4. sect 22. â— 474. 475. protesteth that neuer any translatour could light vpon this the band-maid for the Mistresse sake we must needs make fayth sayth he cleane opposite to the Apostle Charity say I conformable to the Apostle not the hand-mayd not the instrument but the Mistresse the chiefe and principall cause for which fayth is acceptable to God in the way of iustice as the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth import which signifyeth a hidden energy and inward efficacy force operation which Charity ministreth vnto fayth for the performing of vertuous deeds And the Syriacke Interpreter putteth it out of all doubt who maugre M. Abbots protestation to the contrary readeth it heer passiuely haimonuto deme thgameno ve kuâ—â—o Fayth which is made perfect or consumate by Charity Thus Guido Fabricius passiuely also translateth it Fides quae perficitur fayth which is perfected by Charity Fabric in â—â—s booke dâ—dicated to Henry the third King of Franâ—e prinâ—ed Ann. 1 503. laâ— c 2. v. 26. S. Iames explicating what kind of perfection this is calleth it the perfection of life and resembleth sayth without workes that is without Charity the fountaine from whence good workes proceed to a dead corpes without life soule or vitall operation therefore as the soule is not the instrument of the body but the true forme and principall cause which giueth life and motion vnto it so doth Charity likewise vnto Fayth not that Charity is the essentiall forme of Fayth as it is a Theological habit for so it hath her proper forme distinct from Charity but that Charity first aduanceth it to the state of perfect vertue to the preheminence of iustice giuing it the true forme life of iustification to which fayth only disposeth and maketh way before Secondly it affoardeth it the dignity of true and proper merit by giuing vs the spirit of adoptioÌ„ whereby our workes are meritorious and gratefull in the sight of God Thirdly it directeth and leuelleth it to a supernaturall end ordayning all our actions to the honour of God This is the life actiuity and operation which Charity communicateth to fayth to all vertue Abbot c. 4. sect 23. fol. 494. also To auouch as M. Abbot doth that fayth any one of these three wayes is either the seat or fountaine of spiritual life the nest wherin we lay our workes that we may hatch them the mother which breedeth and begetteth them vnto God is Ibid. sect 26. f. 48â—
founded erected by hope and perfected or finished by Charity The Centurists among the stubble rubbish or errours of S. Ephrem reiect this â—aying of his What doth it auaile if we haue all things and only want Charity that saueth vs Among the drosse of Sedulius they report this All iustice consisteth of Fayth and Charity 9. Innumerable others do they reprehend for houlding with vs in this point of iustification who partly in the former partly in the ensuing Chapter are recounted Yet I thinke it not amisse to knit vp this discourse with two or three Theological reasons borrowed from S. Thomas and his followers by which they demonstrate the excellency of Charity euen in this life beyond Fayth or Hope The first is that Charity in more noble and perfect S. Thom. 2. 2 q. 23â— art 6. 1. part q. 82. art 3 q. 108. art â— 1. 2. q. 65. art 6. Lorin Bannes â—â—iet â—s haec loca manner aymeth and inclineth to the incomparable bouÌ„ty and goodnes of God then either of those vertues for Fayth hath reference vnto him according to some speciall and restrayned manner as he is reuealed vnto vs. Hope as he shal be the goale or center of our Beatitude But Charity imbraceth him as he is in himselfe infinite illimited the soueraigne good and mayne Ocean of all perfection for although the supernatural knowledge of fayth be required as a condition to propose the amiablenes of the beloued obiect vnto vs yet loue is not bounded within the limits of our knowledge but extendeth it selfe to all the perfections of the thing proposed without any exception restriction or limitation which apparantly conuinceth the precedency of Charity because that vertue is more noble and worthy which after a more noble and worthy manner expresseth tendeth and draweth neere to the dignity of her obiect as all both Deuines Philosophers agree Secondly in this life the loue of thinges superiour which exceed the compasse of nature is more perfect then the knowledge or vnderstanding of them because we know them only answerable to the proportion of restrained formes which represent them vnto vs. We loue them according to the full sea of goodnes which Porphir is included in them In so much as Porphiry the Philosopher writeth That to speculate diuine things doth purify the soule Aug. ser 28. de teÌ„p Est 27. in append tract 2. in 1. ep Ioan. Dionys de diuin nomin c. 4. Plato to loue them doth deify or turne the same as it were into God S. Augustine agreably If thou louest God I dare say thou art God Thirdly loue weddeth conioyneth vs with the thing we loue it transformeth to vse S. Dionysius his word the louer into the bowels of his beloued Maketh sayth that Diuine Philosoper Plato the soule more where it loueth then where it liueth Howbeit Fayth and Hope suppose a disiunction and separation from their reuealed or desired obiects for Hope expecteth not the thing possessed and Fayth giueth not assent to the mystery clearely or manifestly proposed Hence S. Thomas inferreth the preheminence S. Thom. 1. 2. q. 66. art 6. of Charity aboue Hope or Fayth because the property and nature thereof consisteth in a more perfect vnion coniunction or marriage with God by reason of which it must needes more effectually concurre to our iustification then either of them 10. Therfore M. Abbot after much adoe to the contrary yieldeth to Charity so great a prerogatiue as he contenteth himselfe if Fayth may haue some part with Hier. in c. 22. Matth. it in the worke of iustification For in answere to that saying of Hierome The wedding garments are the Commandements of our Lord and the workes which are made vp of the Abbot c. fol. 610. 611. Law and the Ghospell and do make the garment of the new man M. Abbot replyeth Why doth he M. Doctour Bishop alleadge these words to exclude Fayth from being a part of the wedding garment Then The workes that are made vp of the Law Abbot ibidem the Ghospell consist not only in Charity but in Fayth also c. Lastly Though any do by occasion name Charity for the wedding garment as men by diuers occasions speake diuersly therof yet no man Ibidem was euer so absurde as expresly to exclude Fayth from being one part thereof I thinke so that neuer true Catholike was so absurde but so absurd are you as to accept that for a part which you and your companions haue hitherto challenged to be the only cause of Iustice For I cannot iudge that you should account this wedding garment which only admitteth vs to the banquet of heauen which only is acceptable to the Maister of that heauenly feast any other then the robe of true Iustice so pleasing vnto him wherein if Fayth haue only a part if it consist in Charity not excluding true Fayth why put you this question in suite in behalfe of Fayth alone Or if the wedding garment be not the true liuery of Iustice gratefull vnto God how is any part thereof wouen by Fayth which only concurreth according to you to iustify before God THE XXI CONTROVERSY IN WHICH It is discussed how good workes do iustify against Doctour Abbot Doctour Whitaker and D. Fulke CHAP. I. AFTER the first Iustification which iâ— accomplished by Charity there followeth the second that is the increase and augmentation of the same by good works in which holy men dayly walke and go forward vntill they arriue to the supreme degree of that finite perfection which God foreseeth they will climbe vnto by the concurrence of his grace as the wiseman teacheth â— Prouer. v. 2â— in the fourth Chapter of the Prouerbs The path of the iust as a shining light proceedeth euen to perfect day That is as the dawning appeareth more bright and bright vntill it approach to noone tyde or to the fullnes of the day so the iust man aduaunceth himselfe forwards in the way of perfection vntill he come to his determined pitch or state of vertue in which course euery step that he treadeth truly augmenteth his former iustice For as S. Iohn sayth He that doth instice is iust And he that is iust let him be iustifyed yet Doctour Whitaker D. Fulke and Doctour Abbot 1. Ioan. 3. v. 7. Apoc. 22. v. 11. VVhitak l. 8. aduer Duraeum Fulk in c. 22. Apoâ— sect 3. Abbot c. 4 sect 35. 36. Ibidem with one accord reply that S. Iohn speaketh not there of true iustice before God or of that iustice which purchaseth heauen but of inward sanctification or outward iustice before men only But if you distinguish sanctification from iustice as deceitfully you do the proper notion and signification of the word maketh against you which sayth not a man is sanctifyed only but iustifyed more iust by doing iustice Then S. Iohn expoundeth himselfe adding He that doth iustice is iust euen as he is iust But he to
3. instit c. 2. §. 2. Luc. 18. v. 41. persons had not at the first any thought or imagination vnles it were in a couert implicite as the Schoolemen call it and vnexpressed Fayth which Protestantes deride with Caluin their forerunner but they all specify the Fayth of miracles grounded on the power of God which our Reformers deny to be sufficient for saluation For what was the fayth of the womaÌ„ healed of her bloudy fluxe but the fayth of miracles by which she beleeued such power and vertue in Christ as she sayd in her hart If I shall touch only his garment I shal be safe What was the fayth of the blind man but the fayth of miracles that Christ could restore him his sight What wilt thou that I do â—o thee He sayd Lord that I may see What the fayth of the Prince of the Synagogue but the fayth of miracles that Christ could recall to life his deceased daughter The same I auerre of the rest yet this later was not the proper fayth of the reuiued daughter but the fayth of the Father So the Fayth which Christ chiefly regarded in pardoning the man sicke of the palsy was the â—ayth of those that carryed him brought him vp vpon the roofe through the tyles let him downe Iesus seeing their fayth whereby Matth. 9. v. 2. Luc. 5. v. 19. though we Catholikes proue that the Fayth of one may preuaile to obtaine health and safety for another yet no Sectarye graunteth that the fayth of one can iustify another Therefore not one of these places serueth to rayse but all pluck downe the rampire of their iustifying fayth in so much as they labour to vnderprop it by some other testimonyes crowded into the selfe same rancke as the iust liueth by Fayth Abraham beleeued and it was reputed him to iustice Being iustifyed by Fayth let vs haue peace towards God Likewise Abac. 2. v. 4. Rom. 4. v. 3. Rom. 5. v. 1. Act. 13. v 39. 1. Ioan. 5. v. 1. Gabr. Vasq in 1. 2. disp 210. c. 7. Clemens Alexand. l. 2. Strom. Orig. in 4 ad Rom August serm 22. de verb. Dom. de hono perseu c. â— serm â—6 de verb. Apo. In him euery one that beleeueth is iustifyed whosoeuer beleeueth that Iesus is Christ iâ— borne of God 15. All which haue so many true and litterall expositions as it can betoken no lesse then grosse dulnes in Protestant Ministers who either for want of reading did not find or finding conceaued not some one of them The first is that by Fayth we liue are iustifyed and are made the children of God inchoatiuely as the Deuines speake because fayth is the first supernaturall seed roote or beginning from which our iustification springeth and the first foundation or ground-worke vpon which our whole spirituall building relyeth as Gabriel Vasquez solidly proueth by the authority of Clemens Alexandrinus Origen and S. Augustine Secondly Fayth iustifyeth by way of impetration excyting our will by the consideration of Gods goodnes and other beleeued mysteryes to aske and obtayne the remission of our faults iustice of our soules Thus S. Augustine often interpreteth those and the like wordes of S. Paul saying Therefore by fayth the Apostle affirmeth man to be iustifyed not of workes because sayth is first giuen by which the rest are impetrated by the law the knowledge of sinne by fayth impetration of grace against sinne by grace health and saluation of the soule The same in diuers other places Not workes but fayth doth inchoate merit Aug. l. de praedestin Sanctor c. 7. de spir lit c. 30. Idem epist. 105 106 Idem l. de gra lib arbit c. 14. defide oper c. 21. August l. de grat lib. arbitr cap. 7. Thirdly all the former places may be vnderstood of liuely fayth formed with Charity and accompanyed with the retinue of other vertues which wholy and intierely iustify vs in the sight of that infinite Maiesty So also S. Augustine Men not vnderstanding that which the Apostle sayth we count a man to be iustifyed by Fayth c. did thinke that he sayd Fayth would suffice a man though he liued ill and had no good workes which God forbid the Vessell of Election should thinke who in a certaine place after he had sayd In Christ Iesus neither circumcision nor prepuce auayleth any whit he straight added but fayth which worketh by loue Fourthly fayth as all other vertuous and laudable acts flowing from Grace doth likewise iustify meritoriously by procuring increase of former iustice Therefore S. Paul to the Hebrewes sayth of holy men and Prophets That by fayth they ouercame kingdomes Hebr. 11. v. 33. Cypr. l. 4 ep 6. wrought iustice obtayned promises And S. Cyprian teacheth That God in the day of iudgment payeth the reward of Fayth and deuotion These foure wayes the forenamed Texts may be truly vnderstood howbeit our Reformers stupidity was such as they could not light on them euery Apo. 22 v. 17. Isa 55. v. 1. Rom. 3. v. 24. Ephes 2. v. 8. where obuious to the diligent searcher 16. The second bande of Obiections are those which affirme our iustification to be freely made by the benefite of grace therefore without the supply of works viz. He that thirsteth let him come and he that will let him take the water of life gratis All yee that thirst come to the waters c. come buy without siluer without any exchange wine and milke Aug. l. de spir lit c. 10. 16. Cent. 5. c 4. Colum. 505. Againe Iustifyed gratis by his grace By grace you are saued thorough Fayth I answere our first Iustification is free gratis because fayth which first beginneth and stirreth vs vp vnto it is freely giuen vs Charity which after accomplisheth it is likewise freely imparted not due to nature or hauing any connexion or dependance with our naturall actions be they neuer so good or commendable in themselues which is not my exposition but the interpretation of S. Augustine confirmed by the diuine sentence of the thrice holy Councell of Trent By grace man is iustifyed Similia habet Aug. in psal 18. exp 2. ep 106. de praedest Sanctor c. 15 praef in psal 31. Concil Trid sess 6. c. 8. Ioan. 6. v. 2â— that is no merits of his workes going before and which the Centurists reprehend the Apostle will haue nothing els vnderstood in that which he sayth gratis but that workes do not precede Iustification The Councell of Trent hath defyned the same Therefore we are sayd to be freely iustifyed because none of those thinges which go before iustification whether it be fayth or workes do promerit the grace it selfe of iustification But if our Aduersaryes by reason that iustification is free and of the grace of Christ will renounce all workes they must euen renounce true fayth itselfe of which S. Iohn sayth This is the worke of God that yee beleeue
Ioan. 2. v. 5. Ibid. c. 4. v. 11. Charity whereof you haue the rash verdict of Protestants that it can neuer be perfect wil you now heare the iudgmeÌ„t of S. Iohn He that keepeth his word to wit the commaÌ„dment of our Lord in him in very deed the Charity of God is perfected If we loue one another God abydeth in vs and his Charity in vs is perfected Will you heare the sentence of Christ Greater loue then this no man hath that a man yield his life for his friendes But this hath beene acomplished by innumerable Martyrs Ioan. 15. v. 13. of our Roman Church they then haue arriued to the highest pich or degree of Charity After this sort S. Augustine teacheth that not only the Charity of Christ but the Charity also August tract 5. 6. in 1. IoaÌ„ c. 3. Item l. de perf iust tom 3. ex sent sent 311. despir lit c. 5. vlt. l. de doct Chri. cap. 39. l. 1. de pec mer 23. remis c. Hiero. l. 2. comm in lament Ierem haec de Hier. Cent. 4. c. 10. col 1250. of S. Steuen the charity of S. Paul was perfect in this life accordingly in his booke of the perfection of Iustice and els where very often But most perspicuously S. Hierom He is truly and not in part perfect who disgesteth in the wildernes the discomfort of solitude and in the Couent or Monastery the infirmities of the brethren with equall magnanimity Which sentence because the Madgeburgian Protestants could not with any dawbing besmeare but that the beauty thereof would discouer it selfe they sprinkle it with the aspersion of an vnâ—itting or bastardly kind of speach and so cassiere it amoÌ„g other of his errours But these reproachfull censures of such an eminently learned Saint rebound back with disgrace of the censurers honour of the censured and our acknowledged triumph with which I go on to establish it further with a Theologicall proofe 4. It is a strong grounded opinion among Deuines that the actuall and supernaturall loue of some feruent zealous persons heere vpon earth exceedeth in essentiall perfection the burning charity of sundry inferiour Saints in heauen whose Charity notwithstanding Protestants graunt to be perfect for as the habituall grace and Charity of such as haue exercised many acts of loue often receaued the sacraments and augmented their inward habit surpasseth the grace and renouation of Baptisme which infants dying before the vse of reason haue only obtayned So their actuall charity which is often answerable to the habituall and by the help and supply of Gods speciall concurrence may sometyme be greater surmounteth also the actuall loue of young children who now reioyce and triumph in the Court of blisse such was the loue of our B. Lady of S. Iohn Baptist S. Peter and S. Paul 5. To this Argument of the Schoolemen I find no reply in any of our Reformers writings but to the aforesayd passages of Scripture they commonly answere that VVhitak in his answere to the 8. reason of M. Campiâ— fol. 251. VVher in are the marginall nots out of his reply so Duraeus the workes of the faythfull are perfect and pleasing to God by acceptation They please him quoth Whitaker as if they were entiere and pure because he looketh vpon our persons he doth not make search into the worth and merit of the worke Verily in this later clause you say most truly he maketh not search into the worth merit of your workes whch you denounce to haue no merit in them which you proclayme to be mingled with the corruption of sinne yet your persons perdy because you are Protestants are so amiable in the eyes of that supreme Monarch that the things you do delight and content him as entiere and pure howsoeuer they be in themselues impure And whereas the Publicans humility Mary Magdelens teares the Chananeans fayth S. Peters sorrow endeared them to Act. c. 10 v. 35. God wheras all other good persons are accepted to him by reason of their workes He that feareth God and worketh iustice is acceptable vnto him only Protestants are such darlings as their works are not regarded by reason of their persons He that sayd to Abraham Because thou hast done Gen. 21. v. 16. 17. Sophon 1. v. 12. this things and hast not spared c. I will blesse thee blesseth them without reference to their doings He that searcheth Hierusalem with lamps that is diligently sifteth his holyest Saints maketh no such narrow scrutiny into his Protetestant fauourites he with whome there is no acception of persons accepteth the persons of Protestants without any exception Go you and vaunt of this extraordinary fauour and passe yee without search or examination to your peculiar heauen God grant that we and our workes being weighed in the ballance of Gods iust triall be not found too light as Baltassars were or fayling in any duty Abbot c. 4. sect 45. August de spir lit c. 35. Aug. de temp serm 49. Hier. l. 1. aduers Peâ—ag l. 3. de Fulg. l. 1. ad Mon. Orig. ad Rom. c. 6. we are bound to accomplish Against which M. Abbot declameth as a thing impossible because S. Augustine telleth vs That there is no example of perfect righteousnes among men That this is the perfection of man to find himselfe not to be perfect To whome he also addeth the authorityes of S. Hierome of Origen calling our righteousnes in this life vnperfect wanting of perfection and an image or shadow of vertuâ— Likewise of the Apostles tearming himselfe according to S. Augustine vnperfect a trauailler to perfection not as one that was come vnto it Thus he not vnlike the Stoickes whome S. Hierome and S. Augustine reprehend for their doting phrenzy in cauilling that he who profiteth in wisedome cannot be sayd to haue any wisedome vntill he come to be perfect therein 6. But as concerning the matter in hand I briefly reply with our Angelicall Doctour S. Thomas and with August coâ—t â— ep Pelag. l. 3. 6. 7. Augu. de spir lit c. 36. Hier. l. â— cont Pela Aug. ep 26. S. Thom. q. 24. art 8. Baâ—nes Lor. â—lij in eum articul all other Deuines commenting vpon him That there is a threefold degree of perfection The first is of them who are so firmely rooted in charity as they detest all thinges contrary repugnant to the law of God that is al mortall and deadly crymes by which charity is extinguished this degree all the iust who are in the fauour of God attayne vnto The second is that which excludeth not only euery grieuous sinne but as much as our humane frailty with Gods grace can do euery little imperfection euery superfluous care let or impediment which diuerteth our minds or withdraweth our harts from the loue of soueraigne goodnes to this not all the iust but some religious and zealous persons by continuall mortification and abnegation of
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
be also inherent and acceptable vnto him 12. Lastly why are the faythfull outwardly accepted only as iust not inwardly inuested with the garment of Iustice It is because God will not honour them so much whome he most dearly loueth for his Sonnes sake This cannot be It derogaterh from the riches of his infinite goodnes Or because Christ with his bitter Passion hath not made so great a purchase This were to debase the treasure of his incomparable merits Is it because God cannot endow a fraile creature with so rich a rayment But thus you blaspheme the Maiesty and power of God What then Doth it plant humility Doth it enkinkle in our harts the loue of God As though the smoak of pride the ordure of hatred the contagion of sinne abyding in our souls were apter fuell to nourish vertue then the seeds of grace the ofspring of Iustice the habits of Charity Meeknes Piety and the like Or lastly doth it tend to the greater glory of God and renowne of Christ Not so for it is far more honourable to God to haue all his seruants suited in the liuery of his beloued Sonne far more for the crowne and dignity of Christ that we be all clad in his Courtely robes all shine with the inward beames of his righteousnes then that apparelled in the raggs of our own miseryes we seeme to be cloathed with the couerture of his Iustice Is it not more stately and magnifical for a Prince to be rich welthy and valiant himselfe and without any impouerishing or diminution to his owne estate to endow his subiects with the like qualityes and store of riches receiued from him and still continued by the benefit of his fauour then he in all his pompe to be attended on by beggarly ignorant and cowardly vassals Is it not more credit for a Maister to be deeply learned to make his Schollers also florish with learning then for them deuoyd of all good literature meerly to vaunt of their Maisters skill So it is more glory to God more honour to Christ for him to abound with such an Ocean of grace or welspring of iustice as without any losse hinderance or diminution Dionys l. de diuinis nomin c. 4. S. Thom. 1. part q. â— he may deriue the riuers of true Iustice to others then if he alone should swimme in all aboundance and leaue his followers dry barraine and wholy destitute of that celestiall dew Chiefly sith it is the nature soueraigne property of goodnes according to S. Dionysius and all Deuines to diffuse and communicate it selfe to others and therefore as the bounty wisedome beauty and other Aug. l. 1. de peccat mer. c. 9. 10 Aug. in psal 98. Ipsam iustitiam ipse in nobis fecit qua illi plaâ—eamus Cyril l. 6. de Trinit Hieron l. 1. 3. aduers Pelag Basil l. 1. de Bapt. c. 2. Amb. l. 6. exam c. 8. Vener Beda in c. 11. Matth. attributes of God are made more glorious by imparting them to men in some inferiour degree why should not the Iustice of Christ become more illustrious by communicating it in some conuenient measure to the faithfull of his flocke Which according to my custome I will now corroborate with the authorityes of Fathers 13. S. Augustine They are iustifyed in Christ that belieue in him through the secret communication and inspiration of spiritualgrace whereby euery one leaneth to our Lord. Againe We are impious he the iustifyer when as he hath created in vs that iustice it selfe by which we may please him Behould we are not only sanctifyed but iustifyed also through the secret communication and inspiration of grace and that grace the iustice it selfe created in vs by which we please God S. Cyril The spirit is a heat who as soone as he hath infused charity into vs and hath with the fire of it inflamed our mindes we haue euen then obtayned Iustice. The like hath S. Hierome S. Basil S. Ambrose and Venerable Bede houldeth it to be a sinne against the Holy Ghost to deny his grace by which sins are remitted to be giuen in Baptisme Eucharist and the rest of the Sacraments I cyte not Origen because the Centurists reprehend him That he doth with open mouth declaime Cent. 3. â— 4. Column 78. Idem Column 82. Cent. 2. c. 4. Colum. 58. Cent. 4. c. 10. Col. â— 49. Luth. in commen S. Petri. Calu. l. 3. instit c. 1◠§. 15 Kemnitius in 1. part examinat Concil Trident. Patribus non mouemus litem Kemnitius ibid. paulâ— post of the Iustice of Iob nor S. Cyprian whome they also blame for saying The baptizing person imparteth the holy Ghost and inwardly sanctifyeth the baptized nor Clemens Alexandrinus of whom they report That in all his writings it appeareth he neuer knew the force of Originall sinne or the inherent malady thereof Likewise touching S. Hierome they approue that saying of Luther This point which in Christian doctrine is to be vndoubtely established that in Saints sinne abydeth was neuer by Hierome vnderstood And why did neither Hierome nor Clement vnderstand it but only because they teach with vs the infection of Originall sinne to be wholy extinguished by the inhabitant grace or Iustice of our soules Moreouer Caluin of S. Augustine touching this point sayth The very sentence of Augustine or at least his manner of speaking is not altogeather to be receaued And Kemnitius of many other Fathers writeth We sue not processe against the Fathers albeit they commonly take the word to iustify for the renewing therby the workes of righteousnes are wrought in vs. Againe I am not ignorant that the Fathers do often vse the word iustify in this signification namely to make inherently iust Thus you haue the sentence of S. Augustine the doctrine of S. Cyprian of Origen of S. Hierome of S. Clemens Alexandrinus and the common current of the Fathers speach running on our side by the partiall iudgment of no meane Protestants VVhitak in his answere to 8. reason of M. Campian fol. 231. Abbot in his defence c. 4. sect 5. 2. Cor. 5. v. 19. Psal 3â— v. 1. 14. Howbeit from these testimonyes of Fathers and deposition of their owne associates Whitaker and M. Abbot make their appeale once againe to the Tribunall of holy Scripture and to those places by name wherein our sinnes are sayd to be couered not imputed hidden c. As God was in Christ reconciling the world vnto himselfe not imputing to them their sinnes And blessed is the man whose iniquityes be forgiuen and whose sinnes are hidden or couered Likewise blessed is he to whome the Lord imputeth no sinne To which I haue answered in the former Controuersy now I add that three seuerall wayes a thing may be couered First we couer things to preserue them as sweet oyntments or perfumes least they loose their sent fragrant odour Secondly to hide and conceale them from our eyes by reasoÌ„ of their loathsomnes which we cannot otherwise
fountaine of life The feare of our Lord is the beginning of wisedome So of Hope it is recorded By hope we are saued Our Lord will saue them because they hoped in him And Euery one that hath this hope in him sanctifyeth himselfe to wit by his free will working togeather with Gods grace as S. Augustine 1. Ioan. 3 v. 3. August in eum locum 1. Ioan. 3. v. 14. Luc. 7. v. 47. Eccles 2. v. 10. Marc. l. v. 15. Act. 1. v. 38. Act. 8. v. 12. Fulk locot citato Ezech. 18. v. 27. Ibid. v. 31. 2. Tim. 2. v. 21. sayth vpon this Text. So of Loue and Charity we read We are translated from death to life because we loue our brethren many sinnes are remitted vnto her because she loued much And yee that feare our Lord loue him and your harts shal be illuminated 2. Or Sorrow and Repentance our Sauiour sayth Be penitent and belieue the Ghospell S. Peter do pennance and be euery one of you baptized in the name of Iesus Christ for remissioÌ„ of your sinnes Againe exhorting Symon Magus do pennance from this thy wickednes and pray to God if perhaps this cogitation of thy hart may be remitted Where he requireth pennance in which contrition or sorrow is included and also prayer not as sequells which follow according to M. Fulks pelting Sophistry but as necessary preparations which go before remission of his sinne The Prophet Ezechiel when the wicked shall turne away himselfe from his impiety he shall viuificate his soule And cast away from you all your preuarications wherein yee haue preuaricated and make to your selues a new hart and a new spirit S. Paul If any man shall clense himselfe from these he shal be a vessel vnto honour What more cleare A sinner may begin to cast off his preuarications to cleanse and make himselfe a new hart a new spirit he may by Sorrow griefe and pennance viuificate or giue life to his soule therefore he may being quickned and stirred vp by God freely concurre to his owne iustification as shall yet more euidently appeare by this description gathered out of the sacred Councell of Trent and many most learned Deuines 3. Iustification is a motion or change of our freewill made Concil Trid. sesâ— 6. by God in detestation of sinne with infusion of grace to the remissioÌ„ thereof and gayning of eternall blisse It is called a motion or change because it is a passage or departure from the state of sinne to the state of grace from vice to vertue from darknes to light from being wicked vniust hatefull in enmity with God to be pious iust deare and lincked vnto him in the band of friendship in so much as to iustify the wicked to reconcile the enemy to rayse the lapsed and to sanctify the sinner is one and the selfe same thing although explayned in diuers manners It is said to be of freewill for that the will of man is not forced or violently drawn but voluntarily freely concurreth to this blessed change It is added made by God because freewill worketh not of it selfe but inspired quickned and ayded by him He first calleth on vs auerted from him he knocketh at the gate of our harts he awaketh vs being a sleep in our sinnefull letargy he stirreth vs vp eggeth vs forward helpeth vs labouring refresheth vs fainting and strengthneth vs accomplishing that which he inspireth he likewise remitteth the wrong we did vnto him he pardoneth the fault cancelleth our depts we willingly as I say endeauouring cooperating with him For as a lame cripple holpen by his friend to remoue from this roome to that doth freely go yet supported by another so man by the ayde of Gods preuenting corroborating and helping grace doth freely consent and obey his motions willingly passeth from the prison of vice to the court of his fauour yet succoured by the help of his diuine asistance It is auerred to be in detestation of sin for as much as that preuenting grace layeth before the God stirreth vs vp to the detestation of sinne before he infuse his habituall grace eyes of our vnderstanding the turpitude of vice and vgly shape of our soules the beatitude and happynes we lost the miseryes the seuere punishments the indignation we haue incurred and striketh vs with the feare and terrour of them discouereth the meanes by which we may escape them meanes to recouer our felicity againe Then it inflameth the affections of our will to loue and imbrace these happy meanes by detesting our forepassed and vndertaking a new course of life Moreouer it is inserted with infusion of grace to the remission of sinne because at the same instant iustifying grace is infused and sinne expelled the temple of our soules It is lastly concluded to the gayning of eternall blisse to signify that that is the finall end of our iustification the saluation of oursoules and purchase of euerlasting life 4. Thus man through the great mercy and sweet motions of God is prepared by an act of Fayth Feare Tertul. l. 4. cont Marcion c. 18. Orig. hom 3 in Leuit. Cypr ser 5. de lapsis Basil in psal 33. August tract 9. In ep Ioan. l. de Catechiz rudibus c. 4. 5 l. de natu gratia Clement Alexan. l 2. Strom. â— ante med Imbr. l. â— de poeâ—it Hieron lâ— 2. aduers Pelag. in commeÌ„ad â— c. 〈◊〉 Greg. hâ—m 13. in â—uaÌ„gelium Aug. ep 105. Augustep 106. August tract 44. In Ioan. Cent. 3. c. 4. Colum. 80. Tertul l. de poenit lib. 4. contra Marcion Orig. tract 32. in Matth. hom 24. in Iosue 26. in â—undem Hope Charity and Repentance to returne vnto his fauour and to receaue the stole of his heauenly Iustice for he cannot possibly be excited and recalled from wickednes without grace from aboue he cannot belieue the way of saluation without fayth nor dread the iudgmentes of God without feare nor expect and desire his friendship without hope nor loue his goodnes without Charity nor truly detest offences past without Sorrow Repentance Therfore they all ioyntly make way to this supernaturall iustifying of our soules whereby two thinges are manifest 1. That our freewill before we be iustifyed doth not as Protestants fancy passiuely concurre but as we say actiuely to the callings of God 2. That not Fayth alone but Feare Hope Charity Repentence and other vertues cooperate also to the worke of our iustification as the whole Senate of Fathers agree with vs Tertullian Origen S. Cyprian S. Basil S. Augustine S. Clement of Alexandria S. Hierome S. Gregory and the rest some affirming one of the former vertues to prepare the way to iustification some another And S. Augustine els where writing of Fayth in particuler often teacheth that it meriteth by way of congruity or impetration the remission of our sinnes and true iustification therefore it goeth before the life of grace and cannot possibly be that vertue in which
k Chrys hom 7. in 2. ad Tim. feruour of Charity destroyeth all thinges The l Gregor hom 33. in Euang. fire of Charity burneth and consumeth the rust of sinne Only m Aug tract 1. ep Ioan. Abbot c. 4. sect 22. Aug. despir lit c. 17. Aug. l. de nat gra c. 63. qua vna iusti sunt quicumque iusti sunt Abbot c. 4. sect 22. fol. 477. 478. Charity extinguisheth sinnes Which places I more willingly and diligently cyte because they cannot be passed ouer with that common answere which the Aduersary vseth That Charity is the chiefe and principall vertue for outward vse as the instrument of Faith for mouing or stirring abroad Fayth the only vertue which worketh our iustification For that which is the life the health the beauty of our soules is not the outward instrument but the inward quality which iustifyeth vs before God that which vniteth weddeth vs vnto him maketh vs his friendes conuerteth and conformeth vs vnto him couereth our iniquityes extinguisheth our sinnes that which is the head life of Religion the spirit which quickneth the louer cannot be a signe or effect but the cause the soule of iustification Which intrinsecally iustifyeth sayth S. Augustine By which one Charity they are iust whosoeuer are iust 7. Besides if Charity as M. Abbot confesseth Giueth the outward and accidentall mouing and working to fayth c. is the performance of all dutyes recommended vnto vs both to God and men that is touching all externall actions of righteousnes or iustice it cannot be denyed but that Charity also is the inward guift the heauenly quality which maketh vs iust for so we see in all both naturall and morall thinges the faculty which giueth external power and ability to worke is the inherent forme vertue or accident which worketh within For example the grauity or heauynes which causeth the stone outwardly to descend and couer the center is the innate property which indueth it also with inward heauines The quality which affoardeth power to the fire to warme and send forth the ardour of heate abroad is the inward accident which maketh the fire hoate and ardent it selfe In man that which enableth his body to stir moue that which ministreâ—h ability to performe all externall offices and function of life is the inward soule the internall life which quickneth the body In morall affaires the habit which facilitateth vs outwardly to exercise the actes of temperance is the vertue it selfe which maketh vs temperate That which readily exciteth and stirreth vp the souldier to enterprises and exployts of valour is the inherent valour which incourageth his hart Therefore in thinges supernaturall that which rayseth and eleuateth vs externally to accomplish the workes of iustice is the internall vertue the internall iustice wherby we are iust And seeing Charity ministreth power euen in our Aduersaryes opinion to atchieue all outward dutyes acceptable to God Charity also must needes be the ornament it selfe and splendour of our soules which maketh vs acceptable For as Vega wittily argueth from Vega l. 7. in Conâ— Trid. c. 2â— the deriuation of the word If whitenes maketh white wisedome wise valour valiant Faciet nimirum Charitas charos Charity vndoubtedly shall make vs deere and gratefull vnto the highest Hence it is that Charity is the heauenly spring or spirituall fountaine from whence the riuers of all good workes the streames of all vertues Gal. 5. cap. 2â— August tract 87. in ep Ioan. receaue their purity and perfection whereupon the Apostle S. Paul as S. Augustine teacheth when against the workes of the flesh he wovld recommend vnto vs the fruit of the spirit he beginneth with this The fruit sayth he of the spirit is Charity and the rest be receiueth after August ibidem as flowing and depending of this head which are ioy peace long animity benignity goodnes Fayth c. For who doth solidely reâ—oyce that loueth not the good from whence he ioyeth Who can haue true Abbot in his defence cap. 4. Hier. in c. 5. epist ad Gal. Aug. loc citato August tract 5. in ep Ioan. Haec est margarita pretiosa Charitas sine qua nihil tibi prodest quod cumque habueris quaÌ„ si sola habeas sufficit tibi Aug. ser 50. de verb. Domini peace but with him whome he vnfeignedly loueth Who is long animous in good workes constantly perseuering vnles he burne with louing Who is benigne and mercifull vnles he loue him to whom he exhibiteth mercy Who is good except by louing he be made good Who is profitably faythfull but by that fayth which worketh by loue So that not Charity as Abbot dreameth from fayth but fayth it self I meane liuely Fayth and all other vertues deriue their chiefest dignity and preheminence from Charity For what other vertue sayth S. Hierome ought to hold the primacy among the fruits of the spirit but Charity without which other vertues are not accounted vertues and from which all things that are good take their beginning 8 Worthily therefore I returne againe to S. Augustine our good maister so often commendeth loue as if that alone were to be commanded without which other good things cannot profit And in another place I take this to be the margarite for which the merchant is described in the Ghospell who found one pretious stone and sold all that he had to buy it This Charity is that precious margarite without which whatsoeuer thou hast it profiteth nothing which only if thou hast it sufficeth thee Likewise add Charity all thinges profit thee take away Charity other things auaile thee naught a Aug. ser 42. de temp Charity is the light the oyle which surpasseth all other vertues b Aug. tract 17. in Euang. Ioan. By Charity only the law is fullfilled c Greg. hom 38 in Euang. Charity is the nuptiall garment which adorneth our soules d Ruper Hugo Card. in eum locum Charity is the fire-tryed gould which maketh vs rich with al celestiall treasures e Chry. de incomp Dei nat hom â— Richard de sanct Vict in psal 44 Charity is the Queene of vertues f Richard in eum locum Chrys in psal 232. hom de Char. The mother and mistresse of heauenly vertues g Augu. serm 42. de tempor By which the soule is happy and blessed that deserueth to haue it It is the height and consumation of spirituall life Origen I thinke that the beginning or ground worke of our saluation is Fayth the increase or augmentation Hope the perfection and top of the building Charity S. Clemens Clemen Alexand. l. 2. Strom. Aug serm 20. de verb. Apost Cent. 4. â— 4. Colum. â— 92. Ephrem l. de vera poenit c. 1. Cent. 5 c. 4. Colum. 505. Sedul in c. 5. ad Philip. of Alexandria Fayth precedeth Feare rayseth the building Loue doth consumate or end it S. Aug. The house of God by beliefe is
sometym know he repenteth know he beleeueth with some fayth with some repentanc◠or other because he sensibly feeleth the inward throbs of his hart behouldeth the teares trickling from his eyes apparent tokens of sorrow and repentance because fayth is a light which manifest it selfe an act of the vnderstanding which cannot be hidden to which effect M. Whitaker and M. Abbot vrge out of S. Abbot c. ◠VVhitak l. 8. aduers Duraeum Augu. ep 112. Augustine That the faythfull man doth see his fayth it selfe by which he answereth that he beleeueth Although I say all this be true yet the knot of our difficulty remayneth still vntyed For neither doth S. Augustine teach nor any reason perswade that he infallibly knoweth his repentance to be such as it ought to be done for so pure and diuine a motiue as is requisite for the iustifying of his soule to be true Christian not false Herodian not Antiochus his sorrow that his tears are distilled from the Rose of Charity not squeazed out of the nettles of priuate selfe loue Likewise he cānot certainly know whether his fayth be natural or supernatural whether it rely vpon the authority of God duly proposed and immediatly credited for it selfe or for some other humane reasons as the formall motiues of his belief because there is such cōnexion affinity betweene the naturall and supernaturall acts they are paralelled and consorted togeather in so many branches of neere alliance as it is impossible by infallible certainty to discerne without speciall reuelation humane fayth from diuine vertues infused by God from vertues gayned by mans labour and industry Then it is aboue the reach and skill of man to diue into the secrets of God to trace his steps or discouer the operation and working of his grace In so much as Iob sayd If God come to me I shall not see him and if he depart away from me I shall not vnderstand Iob. 9. v. 11. Greg. l. 9. in c. 9. Iob. c. 10. 11. Aug. in psal 41. serm 13. de verb. Dom. Iraen c. 17. v. 9. it Which S. Gregory interpreteth of Gods comming and departure from our soules of his abyding or forsaking our harts that it is hidden and concealed from vs in this vale of teares for our greater humility Againe we are obnoxious to sundry illusions our hart is inueagled with diuers phantasyes hath such a multitude of folds and windings in it as it is too hard to define what it throughly abhorreth or sincerely imbraceth with all behoofull circumstances as it ought especially in the pious course of vertue which perplexityes abstrusenes of our hart Ieremy deciphreth saying The hart of man is peruerse vnsearchable who shall know it And Caluin delineateth in this manner The hart of man hath so many secret corners of vanity is Calu. l. 3. instit c. 2. §. 10. so full of hypocrysy that it often deceaueth himselfe In the next Paragraffe he addeth Experience sheweth that the reprobate are sometyme moued with the same feeling that the elect are so that in their owne iudgment they nothing differ from the elect wherefore it Hebr. 6. v. 4. Luc. 8. v. is no absurdity that the Apostle ascribeth to them that tast of the heauenly gifts that Christ ascribeth to them fayth for a tyme. If this be so if our hart often beguile vs if the reprobate be sometyme moued with the same feeling as the elect are if they haue a fayth for a tyme how is your conscience infallibly sealed that yours is perpetuall May not your hart your iudgment your firme perswasion deceaue you as it deceaueth others The Anabaptist assureth himselfe that his sinnes by speciall fayth be remitted and that he and all of his sect shall be certainly saued The Lutheran the Caluinist assureth of the like and ech of them is certaine that the contrary to him notwithstanding his assurance shall be infallibly damned Whom shall we beleeue When euery one is equally by faith assured of saluation and yet ech one condemneth the other two and the whole Catholike world condemneth them all to the pit of hell if they obstinatly dye in their perfidious beliefe 2. Secondly if speciall fayth remitteth sinnes and Sectaryes by the same fayth are assured of the remission they can neuer say our Lords prayer without mockery or infidelity For as they cannot intreate the Sonne of God may be incarnate as they cannot intreate his death and passion for the redemption of man vnles they deny or misdoubt the accomplishment of them So if they certainly beleeue the remission of their sinnes effected by fayth they cannot without dissimulation irrision or Field l. 3. cap. 44. fol. 178. plaine infidelity cry vnto God forgiue vs our trespasses which they assuredly beleeue to haue been forgiuen before Feild answereth The iustifyed man knoweth that the dominion of his sins is taken away and that the guilt of condemnation whereunto they subiect such as are vnder the dominion of them is already remoued and therefore he doth not desire nor aske forgiuenes of sinnes in this sort but the inherence of sins he acknowledgeth in himselfe notwithstanding his iustification which still subiecteth him to Gods displeasure and punishments accompanying the same These thinges he desireth to be remoued and in this sense asketh forgiuenes of his sinnes So he The loosenes of whose answere is already discouered in the first Controuersy of Originall sin in which place I haue largely demonstrated that when sinne is truly inherent the guilt of condemnation still remayneth or where the guilt and dominion is abolished there sinne is extinguished there sinne inhereth not not wholy because the dominion is remoued not in part because the blemish of sinne is indiuisible and hath no parts or suppose we speake of diuers sinnes which haue diuers spots diuers deformityes one deformity cannot be cleansed or taken away without the other which M. Abbot had once an eye to discerne disputing Abbot c. 6. sect 7. fol. 766. thus against Doctour Bishop Let him say the sinne in part is pardoned but not wholy and then let him shew vs what warrant he hath that God in that sort forgiueth sinnes by patches and peeces which because he cannot do let him giue vs leaue to take him for that that he sheweth himselfe to be Thus with one eye what with the other the diligent Reader may perceaue in my foresayd Treatise of originall sinne Then this reply cohereth not with it selfe nor with other of his and his fellows barbarismes For if the iustifyed man knoweth the dominion of sinne the guilt of condemnation to be remoued how doth the inherence therof notwithstanding his iustification subiect him to Gods displeasure whereas this common songe is chaunted among you and by you also M. Feild That where the Feild in his 3. booke of the Church cap. 16. Abbot c. 6. sess 7. fault of sinne is once remitted there no amercement or debt of punishment
ep 29. iudged be found vniust and scant For vniust it is meted with the iustice which is wholy infinit scant in comparison of that Likewise when he sayth That our iustice is right but not pure c. for how can it be pure iustice where fault as yet cannot be wanting he denyeth it to be pure he sayth fault cannot be wanting because it is most commonly conioyned with veniall defaults which although they hinder not the true nature and perfection of iustice yet they darken the luster and brightnes thereof and are lyable to the seuerity of Gods heauy punishment Whereupon S. Augustine Wo be to the laudable life of a man if it be examined without mercy To the other passage of this renowned Doctour where he affirmeth most perfect charity which cannot be increased is to be found in no man in this life we grant it to be true This clause which followeth And as long as it may be increased that which is lesse then it tought to be is of vice of which vice it proceedeth that there is no man who doth good and doth not sinne is to be vnderstood not of formall vice or faulty sinne but of that which is an infirmity weaknes and defect of nature from whence it groweth that there is no man who doth alwayes good and neuer sinneth at least venially sometyme Thus S. Augustine interpreteth August ibid. himselfe a litle before saying Who therefore is without some vice that is without some fomite or as it were root of sinne After which manner I haue shewed aboue in the second Chapter of Concupiscence that not only he but Vlpianus Aug. in l. de perfect iusti◠c. 15. Pliny and Cicero vse the name vitium vice for any defect either in nature or act In the same sense S. Augustine taketh the word peccatum in his booke of the perfection of iustice where he hath these wordes It is a sinne when eyther that Charity is not which ought to be or lesse then it ought to be Otherwise August de spir lit c. vlt. he would haue crossed and contradicted what he auouched before in his booke de spiritu litera That if our loue of God in this life be not so great as is due to his full and perfect knowledg it is not culpae deputandum to be imputed to any fault By sinne then in the former place S. Augustine meaneth a defect only or falling from the brimme of perfection yet no culpable sin So also many prophane writers vse the Plautus in Baceb Si vnam peccauisses syllabam Tull. 2. Tusc Quod in eo ipso peccet cuius profitetur scientiam 1. Ioan. 1. v. 8. Iac. 3. v. 3. August tract 1. epist Ioan. l. de nat gra a. c. 36 38. word peccare to sin for erring and doing amisse in any act or faculty as Plautus sayth If thou hadst fayled in one sillable and Tully If a Grammarian shall speake rudely or he that would be counted a Musitiā sing out of tune he is the more to be blamed quod in eo ipso peccet that he erreth or cōmitteth a banger in the thing it selfe whereof he professeth the skill To Origen to S. Hierome and to the rest of S. Augustine and S. Bernard which Protestants obiect I neede not frame any particuler reply The three last generall answers to the Texts of Scripture sweep all the dust away which they deceiptfully gather out of these or any other of the Fathers writings 4. Lastly it is obiected If we shall say that we haue no sinne we seduce our selues and the truth is not in vs. Likewise In many things we offend all I answere both these places are vnderstood of veniall sinnes as S. Augustine expoundeth them which often creep into the purest actions we do and from which we are seldome or neuer wholy free yet they distayne not the purity of our vertuous actions they are not intermingled with the morall bonity therof but extrinsecally accompany it abating the cleare beames of our soule without defyling the pure action whose adherents they are an assertion manifest amongst Deuines August ep 29. 50. l. de virg cap. 48. 49. l. 4. cont 2. ep Pelag. c. 10. Bonau 3. distinct 3. part dub 1. which Protestants conceauing not run into diuers and those pernicious absurdityes Secondly S. Iohn is interpreted also by S. Augustine of the fomite of sinne which euery man hath how perfect soeuer he be yet he doth not meane that that fomite is properly sinne but materially or the effect or cause of sinne which interpretation of S. Iohns words S. Bonauenture imbraceth and addeth a third exposition that S. Iohn doth not teach no man to be at any tyme without sinne but that no man can say to wit assuredly affirme without reuelatiō that he hath no sinne wherein Lyranus and Hugo Cardinalis agree with him but Caietam vnderstandeth S. Iohn of no sinne neyther actually committed nor originally contracted heertofore This no man the Virgin Mary only excepted as hath beene els where declared can auouch without seduction of his hart without he make God a lyar who sent his beloued Sonne into the world to cleanse vs from our sinnes 5. I proceed therefore to the third Caluinian dotage that all first motions or prouocations to euill are truly sinnes albeit we vanquish them which I haue heere refuted in the Controuersy and second Chapter of Originall sinne and somewhat touched in the Controuersy of Free-wil where I haue shewed that S. Augustine accounteth it a meere madnes and such a barbarical phrensy Seneca l. de mor. Aug. tom 7. l. de na gra ◠67. that man assaulted with temptations should sinne against his will as he sayth the very Poets sheepheards learned and vnlearned yea al the world doth witnes it to be false Seneca a heathen could write Away with all excuse no man sinneth against his will And It deserueth no prayse not to do which do thou caust not But S. Augustine agayne shal decide this matter with a sentence able to seale vp the mouths of Protestant Ministers and quyet the harts of all faythful Christians Whatsoeuer cause quoth he there be of the will impelling it to offend if it cannot be resisted it is yielded vnto Idem tom 4. in expos quarun propos prop. 17. Tom. 7. cont Pela l. 2. circa finem Chry. cited by S. Iohn Damas q. 2. phrall c. 27. Eccles 5. v. 2. c. 18. v. 30. without sin but if it may let it not be yielded vnto there shal be no sinnne committed What doth it perchance deceaue a man vnawars Let him therefore be wary that he may not be deceaued or is the deceit so great as it cannot be auoyded If it be so the sinnes therefore are none for who doth sinne in that which can by no meanes be escaped Likewise not in the euill desire it selfe but in our consent do we sinne Moreouer In as
my whole hart I in al my hart will search thy commmandments Howbeit he busied also Iudith â— 17. 2. Reg. 5. v. 1â— himselfe in the affayres of the common wealth and was often distracted with temporall cares And the priestes and people prayed God with al their hart although they were sometyme interrupted with other cogitations All Israell is sayd 4. Reg. 23. v. 25. to follow Absalom with al their hart albeyt they managed some other affayres no doubt and affected some other thing besides him Of Iosias God himselfe witnesseth There was no king before him like to him that returned to our Lord in all his hart and in all his soule and in all his power according to the law of Moyses neyther after him did there arise the like to him 6. In fine Protestantes obserue the precept of Faith by which they are likewise commaunded to beleeue withall their hart Yf thou beleeue with all thy hart thou maiest Act. 8. v. 3â— notwithstanding they giue humane credit to many other authentical histories or probable reportes without hinderance thereof so they may accomplish the commandment of louing God with all the powers of their soule when this loue ouerswayeth the loue of all other thinges when they make him the principall obiect of their hart and summe of their desires when they neyther imbrace nor execute any thing oppofite or disagreable with his frendiship which diuers haue and euery one may by the prerogatiue of Grace atteyne vnto Thirdly S. Paul professeth I can all thinges in him that strengthneth me therfore he could by the strenght of grace fulfil the commaundments or els you derogate both from the authority of the Apostle who affirmeth it and from the power of grace by vertue whereof he many accomplish whatsoeuer Moreouer Philip. 4. v. 13. God maketh this promise vnto vs I will put my spirit in the middest of you and I will make that you walke in my preceptes and keepe my iudgements and doe them Christ testifieth the performance I haue manifested thy name to the men whome thou Ezech. 36. v. 27. gauest me c. and they haue kept thy word Yet notwithstanding the possibility S. Paul speaketh of notwithstanding the promise of God the Father notwithstanding the accomplishment the Sonne mentioneth do they breath vpon Ioh. 17. v. 6 the earth and vaunt of Christianity who depose against them that neuer any fulfilled the law That it is not possible for man to accomplish it 7. Thus much for the mayntenance of our doctrine Now to the obiections of aduersaries First they vrge out S. Paul Cursed be euery one that abideth not in all things that be Gal. 3. v. 10. written in the booke of the law to do them But no man can obserue euery iote of the law without some litle or veniall default therefore he is obnoxious to that damnable curse Iac. 2. v. 10. For whosoeuer shall keep the whole law and offendeth but in one is made guiltie of all Truly they haue framed an excellent Argument to proue themselues accursed who freely confesse they cannot keep any one precept of the law much lesse the whole But we to whome the coÌ„mandments by Gods Hier. Ep. ad Pâ—efiph 1. Iob. 3. v. 6. 9. grace are possible according to S. Hierome we who by the seed of God dwelling in vs do not sinne but arriue to the full accomplishment of the law and of all thinges written and conteyned therein we I say are free from that malediction for veniall sinnes do not in that sense breake or violate the law neyther doth S. Paul pronounce that curse of them as appeareth by the playne text of Deuteronomy whence he reciteth those words but of mortal and deadly crimes of Idolatry incest murder c. which are indeed grieuous breaches traÌ„nsgressions of the Law Therfore Deuâ— 17â— v. 26. he that obserueth the rest and coÌ„mitteth any one of those is liable to the curse of the law he is made guilty as S. Iames witnesseth of the whole not that he who stealeth should be guilty of adultery or he who is an adulterer is therein a murderer or that he who traÌ„sgresseth one coÌ„maundement shal be as seuerely punished tormented in hell as if he had brokeÌ„ al but the sense is that he who offeÌ„deth in one eyther incurreth the wrath and indignation of God the vniuersal authour enacter of them al or caÌ„ haue no more Aug. ep 26 hope of obtayning saluatioÌ„ then if he were guilty of al or that he sinneth as S. Augustine interpreteth against the general great coÌ„mandment of loue Charity the summe the band the plenitude and perfection of them all for the breaking of the band is the dissoluing of the whole 8. I answere agayne that S. Pauls argument here alleadged inferreth the possibility of keeping the law for which we dispute he reasoneth to this effect Whosoeuer wil be iustified by the workes of the law must fullfill the whole taske of the law But without faith in Christ no man can by the force of nature vndergo or do the whole taske of the Law Therfore without faith through the strength of nature no man can be iustified by the workes of the law Hence he inferreth Christ hath deliuereth vs froÌ„ the eurse of the law he doth not meane as Protestants falsify him that he hath discharged vs from the obseruation of the law as from a thing vnpossible but that he inspireth fayth and affordeth grace from the Storehouse of of his merites whereby we may keepe the law and so eschewthe malediction or curse of transgression which the delinquentes incurre 9. Secondly it is opposed Now therefore why tempt you God to put a yoake vpon the neckes of the disciples which neyther our Fathers nor we haue beene able to beare I answere that S. Act. 15. v. 10. Peter there calleth not the obseruation of the decalogue but the ceremoniall law of the Iewes a yoake insupportable because it was very hard and difficult as S. Thomas S. Thom. in 2. dist 28. q. 1. at 4. ad 3. Lyran. in bunolocuÌ„ Rab. Moy. 3. duct dub cap. 56. 57. Abulen in c. 1. Ruth q. 24. Ios 11. v. 15. and Lyranus note to be fulfilled For all their precepts were as Rabby Moyses and Abulensis recount them 600. or there about amongst which were 218. that were affirmatiue and 365. negatiue commandements then the obligation of them was strictly and punctually to be obserued the transgression capitall and punished with all seuerity yet King Dauid Zachary Elizabeth Moyses Iosue c. fulfilled them for of Iosue the Scripture giueth testimony He accomplished all thinges he omitted not of all the commandementes not so much as one worde which our Lord had commanded Moyses Now Christ hath exempted vs from that combersome yoke from that Burthen as S. Augustine calleth it of innumerable Ceremonies yet not which Libertines pretend from the * Aug.
S. Fulgentius Because God by foreknowledge saw the sinnes of men he dictated the sentence of predestination S. Prosper The grace of God did not forsake the reprobate before they foresooke him and because he foresaw they would soe doe by voluntarie defection therfore he inrolled them not in the catalogue of the predestinate Otherwise irreuocably to purpose mans endlesse paynes before the fore sight of his default in that necessarie and vnauoydable manner as Protestants teach is as far beyond the immanity and barbarousnes of other tyrants as eternall death exceedeth temporall or the paines of hell surmon◠the torments inslicted vpon earth Neyther is this immanity any thing lessened whether that slauery or thraldome wherby the reprobate are enchayned to mischeife commeth from the corruptiō of sinne as Fulke holdeth Fulk in ca. 11. Math. sect 1. Caluin lib. 3. institut cap. 23. § 8. or from the decree of reprobation which is the wil of God necessarily inferring the things decreed as Caluin also auerreth nor yet is that cruelty lessened by the slime of originall infection from whence you conuey this necessary slauery First because that taketh not place in the deuills who were reprobate not withstanding in the like sort with men Secondly because you teach reprobation to haue been decreed before the preuision of original sin Thirdly for that you depriue the reprobate of freewill in respect of all other actuall sinnes for which they are supposing that absurdity without all right and equity eternally tormented 7. Moreouer this infamous doctrine maketh almighty God not only cruell and barbarous but wicked also and vniust For S. Augustine speaking of the infected Aug. epist. 106. ad Paulinum masse or corrupted lump of humane nature out of which he deliuered some leauing others saith If that masse were so between both that as it meriteth no good so it deserueth no euill not without cause should it seeme iniquity that vessells of dishonor should Fulgent lib. 1. ad Monim cap. 21. be framed of it S. Fulgentius cōformably saith If when man was created of God he was so in his present worke good that in his predestination he should be euill without doubt he was to be euill by the worke of God by whome he was predestinated to sinne whervpon he inferreth that God shold haue in himselfe the origē of iniquity he shold be author of euill his iustice should become iust with other like Atheismes with which our Reformers are Ibid. c. 22. incombred although they giue out that God doth soe to manifest his power glorie and almightines because if the meanes be ill the end cannot be good or if it could it implieth contradiction his power should achieue any thing which crosseth his mercy and impayreth his iustice he cannot decree that to the glory of his name which derogateth from any other attribute or perfection of his nature Then what glorie can redound to God by that ignominious act of abandoning his creatures without their desert Or what mercy on the other side by decreeing mās fall into sinne that he might after rayse him vp What mercy by making him miserable to the intent he may haue mercy on him For he that is sincerely mercifull according to S. Augustin had rather there were nothing for him to pitty c. then to wish men wretched to the intent he might pitty them Aug. l. 3. Conf. cap. 2 8. Againe if God determined to create the reprobate to proclayme his power as he doth the elect the shew the riches of his mercy both originally flowing from his Echlus in Chrysopasso praedest cent 3 nu 52. Psal 144. v. 9. Eccles 15. v. 22. will and purpose it must needs ensue as learned Eckius notably disputeth that there should be many more chosen to blisse then abandoned to damnation because god is more prone to mercy then to iustice to doe good then to procure euill Our Lord is sweet to all and his mercies or commiserations are ouer all his workes he desireth not a multitude of faythlesse and vnprofitable children Therfore the huge hoast of the reprobate surpassing by so many degrees the small number of the elect proceed not from his mercifull wil but from their owne way ward and rechelesse disposition in which he foreseeth they will finally persist and depart this life 9. Besides these detestable errors which attend on the aforsaid phrensy of our Sectaries there is yet another reason à priori why God can not reiect cast away any Rom. 9. in such sort as they affirme because reprobatiō is as act of hatred as the Apostle doth insinuate but God of himselfe cannot hate his owne workes vnlesse they be defiled Aug. lib. 1 ad Simplie 9. 9. 2. with sinne God as S. Augustine Writeth hated not Esau a man but Esau a sinner that is he hated him not in that priority in which he ordeined to creeate him a reasonable man but in that after-sight in which he foresaw the contamination of his sinne Thou sayth the Wiseman vnto Sap. 10. 25 God louest all things that are and hatest nothing of those which thou hast made for thou didest not ordayn or make any thing hating it Yea he himselfe doth not only loue whatsoeuer he hath made but ingendreth in all creatures the like loue to their of spring he teacheth the Tyger to fight the Lyon to prey all beasts and birds to venture their liues in defence of their yonge ones What sauage mind then can thinke him so sauage as to hate and destroy the works of his owne hands without any cause or default of theirs Beza in tract theolog is meruailously perplexed with this argumēt and after much a do rather blasphemeth then answereth it What doth the author of nature so much degenerate from the course of nature as not to beare to his owne the affection he begetteth in all creatures to their of-spring Do you thinke that he doth communicate the perfection of loue which he hath not or by communicating it to others looseth it himselfe both wayes you detract from Gods infinite goodnes Do you thinke he naturally loueth that which he eternally hateth or cherisheth as his owne what he abandoneth as none of his Both wayes you approue a contradiction in God 13. Lastly if God hate the reprobate and determine their ruine before they be seen to be euil whence shold that art of hatred arise Not from the person hated for he we suppose deserueth it not nor yet from God he is vncapable of any such act he is the Ocean of charity wel-spring of loue Deus Charitas est God is charity he is ◠Ioan. 4. 8. loue it selfe Therfore as no clowd of error can arise from the prime origen of truth no sparcke of folly from the Oracle of wisedome so no streame of hatred can flowe from the fountaine of loue Hate then his creatures God cannot by any act of hatred which shold be in himselfe but only by
Come yee to me all that labour c. that is al that are burdened with any kind of sinne as Cassianus excellently interpreteth it which apparently sheweth that God hath a true antecedent primacy and conditionall will wherby he desireth the saluation of all both men and Angells giueth them also grace to which if they cooperate as they should he is ready to procure their future happines and haue an effectuall will to saue them God sayth S. Chrysostome doth much desire and couet the saluation of vs of those men also whome for sinne he damneth S. Augustine All men if they will may beleeue may turne from the loue of visible and temporall things and keepe the commandements because that light to wit the grace of God illuminateth euery man that cometh into this world Likewise he prouideth aqually for all God saith S. Cyprian as he accepteth no person so no age for asmuch as to the attaining of heauenly grace he yeldeth himselfe with euen-ballanced equality a like to all And S. Prosper Gods helpe by innumerable meanes eyther hidden or manifest is affoarded vnto all and that many refuse it it is attributed to their owne fault 17. The fifth heresie not distinctly vttered but perniciously inuolued in the precedent is that which derogateth from the vniuersality of Christs death and passion For as God in Protestants opinion will not haue all men saued so Christ according 〈◊〉 them dyed not for all but only for his elect We by the warrant of holy scripture constantly teach that how be it euery one doth not truly and effectually participate the benefit of Christs death yet that he offred a sufficient ransone for the full redemption of mankind by which he pacified the wrath of his eternall Father and obteyned whatsoeuer helps were necessary in his behalfe for the remission of their sinnes and perfect reconciliation vnto him Therfore the Apostle calleth him the Sauiour of al men especially of the faithfull Of all men disbursing a price sufficient to defray the whole debt of sinne especially of the faithfull because they 1. Tim. 4. 10. are effectually also ransomed and saued therby Likewise There is one God one also mediatour of God and men Man Christ Iesus who gaue himselfe a redemption for al. Moreouer Christ died 1. Tim. 2. 5. for all And lastly he is the propitiation for our sinnes and not for ours only but also for the whole worlds S. Irenaeus Our Lord hath restored vs into freindship by his incarnation being made the 2. Cor. 5. 15. 1. Ioan 2. 2. Iron lib. 5. c. 17. Ambros ser 8. in Psal 118. mediatour of God and men propitiating truly his Father for all Which S. Ambrose most perspicuously auerreth The earth is full of the mercy of our Lord because to all men is giuen remission of sinnes Vpon all the Sunne is commaunded to rise and this Sunne indeed ariseth dayly vpon all but that mysticall Sunne of Iustice arose vnto all came for all suffered for all and rose agayne for al and if any man beleeue not in Christ be defraudeth himselfe of the generall benefit as if a man shutting the window exclude the beames of the Sunne the Sunne did not therfore not rise vnto all because he defrauded himselfe of the heate therof but as much as pertayneth to the Sunne he keepeth his prerogatiue it is the imprudent mans fault Aug. tract 92. in Ioâ—â— to debarr himselfe the comfort of the common light S. Augustine Christ shed his blood for the remission of all mens sinnes and so died for the saluation of all S. Prosper We haue laboured to proue that Prosper l. 2. de vocat gent. c. vlt. the grace of God is at hand or ready for all with equall prouidence truly and generall goodnes but by diuers meanes and vnequall measure because eyther hiddenly or manifestly he is as the Apostle sayth the Sauiour of all men and cheifly of the faithfull c. For affirming that he is the Sauiour of all men he hath approued the goodnes of God to be generall ouer all sortes of men but adding â— ad Tim. especially of the faithfull he sheweth that there is some part of mankind which by merit of faith inspired by God is by speciall benefits promoted to high and eternall saluation THE SECOND CHAPTER IN WHICH Some other Heresies are comprehended and our Sectaries cheife obiections fully answered THE Sixt Heresy cleerly auouched by Fulk in ca. 9. ad Rom. sect 2. in cap. Ioan. sect 3. in 9. ad Rom. sect 7. in cap. 27. Act. sect 3. in cap. 12 Ioan sect 3. Aug. lib. 1. de lib. arâ— c. 1. Idem lib. 6. contra Fortunat Manich disput 1. Idem lib. ver relig c. 14. M. Fulke is the deniall of free will in the Reprobate saying The reprobate haue their will free but from coaction to sinne it is thrall and slaue bound to sinne and not free Pharao had his will free from constraint but yet slaue to sinne Whence it followeth that the ProtestaÌ„ts God is not only tyrannical in punishing without default and vniust in causing the impenitency of the faithfull as hath bin shewed before but so wicked also as he only perpetrateth sinne not the sinners themselues Not they because we sinne not as S. Augustine teacheth but by freewil Likewise He that is forced by necessity to do any thing doth not sinne And then Man consented by his will to the persuasion of the peruerse Angell For if he had done it by necessity he had not bin guilty of sinne but the reprobate are bouud by necessity to the thraldome of sinne therfore they commit no sinne at all Secondly no man is faulty by doing that which is not in his power to shunne or decline For who saith the same S. Augustine offendeth Aug. lib. 3. de lib. arb cap. 18. in that which can by no meanes be auoided but the reprobate according to you cannot auoide the slauery of sinne nor any way decline alter or resist the decree of Gods reprobation so absolutely enacted by him as it dependeth no more of mans will then the forme which the potter giueth to the clay dependeth vpon the will of the clay which it hath not Therfore they are vnblameably carried by the necessity of sinne and consequently do not sinne but your sinfull God is the sole worker of sinne who only concurreth freely to sinne as the potter is the sole cause that the vessel is framed crooked or straight For when two causes cooperate to the same effect one necessary another free a mad man for example with a man in his right wits sinne is neuer attributed to the cause which necessarily but only to that which freely worketh not to the mad and crazed but to the sound and perfect man 2. So in this present because the reprobate necessarily offend and God only moueth persuadeth freely and actiuely contriueth both the euill intention and self deformity of sinne to him alone and
Authours both of the Greek Latin Church if all these famous Writers of the first fiue hundred yeares after Christ agree with vs in the partiall eye of sworne Catholiks freed froÌ„ leuity or disaffectioÌ„ to their Prince for cleauing to the ancient Fathers enemyes that fayth alone cannot purchase saluation or iustify vs before God I hope my soueraigne Liege King Iames who vouchâ—afeth to submit his royall wisedome princely iudgment to the censure and tryal of that perfect age will not deeme it any lâ—uity in Catholikes or disloyalty to his person to whome we owe and are ready to performe all the dutifull seruice which euer any subiects haue yielded to their Prince but feare of God zeale of his honour loue of Religion care of our soules and meere respect of conscience which maketh vs afrayd to wander out of this straite and trodden path of so many our holy and learned predecessours and afraid to follow crooked turnings and by-wayes of Heretikes which winde into the labyrinth of eternall perdition THE TWENTITH CONTROVERSY IN WHICH It is concluded that our Iustification consisteth in the habit of Charity against D. Abbot D. Whitaker and D. Fulke CHAP. I. ALTHOVGH we make not any separation or diuorce between those diuine and louing sisters Fayth Hope and Charity but that they all three concurre to the spirituall marriage of our Vide Scot. in 4. dist 27. q. 1. Vega l. 7. super Conci Concil Trid. c. â—5 Gab. Vas in 1. 2. disâ— 198. c. 3. 1. Ioan. 3. v. 1. Luc. 7. v. 47. Ioan. 13. v. 35. 1. Ioan. 4. v. 7. Rom 13. v. 10. Coloss 3. v. 14. VVhitak l. 8. aduns Durâ—um in his aÌ„swere to 8. reason Abbot in his defence cap. 4. Rom. 1. v. 17. 1. Ioan. 3. v. 14. Act. 13. v. 39. Ioan. 14. v. 21. Col. 1. v. 23. Ephes 3. v. 17. Hebr. 11. v. 6. 1. 〈◊〉 1â— v. â— 1. Ioan. 5. v. 1. â—1 Ioan. 4. v. 7. 1. Cor. 13. v. 13. soules with God yet we assigne to euery one her part or function which she performeth heerein To Fayth the entrance to Hope the progresse to Charity which I suppose as most probable to be all one with grace the complement and consummation of this happy Wedlocke As the holy Scriptures declare when they tearme it the band of our vnion and coniunction with God He that abydeth in Charity abydeth in God and God in him When they attribute vnto it the right of our adoption and title of diuine filiation See what manner of Charity the Father hath giuen vs that we should be named and be â—he sonnes of God The remission of our sinnes Many sinnes are forgiuen her because she hath loued much When they make it the badge and cognizance of Christs faythful seruants In this all men shall know that you are my disciples if you haue loue to one another When thereby we are sayd to be borne a new and regenerated in Christ Euery one that loueth is borne of God and knoweth God When they call it the accomplishment of the Law and summe of all perfection Loue therfore is the fullnes of the Law And Aboue all these things haue Charity which is the band of perfection All these places inuincibly proue that Charity is the vertue which espouseth and marryeth vs vnto God which adopteth reneweth and truly iustifyeth vs in his sight 1. The same I also euince by the like testimonyes by which our Aduersaryes would seeme to challeng it to Fayth alon Of fayth say they it is written The iust liueth by Fayth Of Charity we read the like We know that me are translated from death to life because we loue the brethren 〈◊〉 that loueth not abideth in death Of Fayth Euery one that belieueth is iustifyed Of Charity He that loueth me shall be loued of my Father and I will loue him Of Fayth If yee continue in the fayth grounded stable Of Charity Rooted and founded in Charity Of Fayth Without Fayth it is impossible to please God Of Charity If I haue not Charity I am nothing Of Fayth Whosoeuer belieueth that Iesus is Christ is borne of God Of Charity Euery one that loueth is borne of God Wherefore if Fayth by reason of these testimonyes is not the fruit or sequell in our Secâ—â—â—yes iudgment but the true cause of iustification why should not Charity haue the same priâ—iledge which is ouery way warranted with the same authority and with more ample also for S. Paâ—â— expreâ—â—y preferreth Charity before Fayth saying Now 〈…〉 Fayth Hope and Charity these three but the greatâ—â—â— of these is Charity Before he insinuâ—â—â—th that Charity is such as it shall neuer fayle Fayth imperfect and shal be made voyd when we see God face to face Therefore Fayth cannot be heere that garment of Iustice which shall there Ibid. v. 2. remayne and adorne vs for euer but Charity which shall still abyde and continue with vs. Likewise the Apostle VVhitak l. 8. aduers Duraeum Fulk in c. 13. 1. Cor Abbot c. 4. Origen tract in Matth. 4. Hier. Bedâ— Strabo in cum lo Aug. l. 15 de Trin. c. 18. Abbot in his defence c. 4. sect 22 p. 479. auoucheth in the beginning of that Chapter If I should haue all fayth so that I could remoue mountains and haue not Charity I am nothing He doth not say as Whitaker Fulke Abbot misconstrue him If I had the gift of Fayth to do miracles but if I should haue all fayth all historicall and dogmaticall all fayth of miracles all whatsoeuer yea quoth Origen S. Hierome Venerable Bede and Strabo If I had that excellent that solide entiere and most perfect fayth of all others which is able to remoue mountaines without Charity it doth no good Whereupon S. Augustine sayth Nothing but Charity maketh fayth it selfe auailable for Fath may be without Charity but it profiteth not without Charity Abbot answereth He speaketh of fayth after the vulgar vnderstanding aâ— S. Iames did not of true fayth No then neither he nor S. Iames nor the Apostle spake anything at all to the purpose for of what Fayth could there be any questioÌ„ but of that Fayth which is a Theologicall vertue hath her proper and intrinsecall forme distinct from Charity of that which vvith Charity auayleth to iustification for of a false and counterfeit fayth no doubt could be made neither was there euer any heretike so mad or bereft of his wits as to imagine a false fayth to be sufficient to iustification what needed then S. Augustine what needed S. Iames what needed the Apostle with such vehemency so often so seriously to inculcate that a fayned beliefe VVhitak l. 1. aduers-Durâ—um a diabolicall fayth as Whitaker calleth it which no man dreamed to be sufficient auayleth nothing in the sight of God For ioyne to such a fayth ioyne to your meere historicall fayth to your gift of fayth for the working of miracles as much Charity as may