vnto men through Gods only mercy but by merit of Good workes done by the power of grace by workes I say so good and gracious as God may according to them giue eternall life as a crowne proceeding as a iust Iudge as the Scripture teacheth 2. Tim. 4.8 and in a thousand other places In the same manner the remission of the stayne of mortall sinne of the eternall guilt purchased by the death of Christ is applyed vnto particular persons by meere grace by vertue of the Sacraments and the sinners humble preparation to receaue the same But the releasement of Tēporall punishment reserued is not giuen of meere mercy but penitents being now Gods Children after the gracious pardon of the sinne eternall guilt must to obtaine full remission do fructus dignos poenitentiae Matth. 3.8 Luc. 3.8 condigne workes of pennance satisfactions compensations iust worthy condigne equall vnto the quantity of the reserued sinne or penalty as hath been proued by the Fathers Hence as eternall Glory though it be an effect of Christs merits only yet is it not giuē but vnto such works as God may as a iust Iudge reward therewith so likewise remissiō of Temporal payne though purchased immediatly by the merits of Christ only yet is not applyed vnto the penitent Saynts without satisfaction equall condigne eyther done by the penitent himselfe or applyed vnto him out of the superabundant satisfactions of others by the vertue of Communion of Saynts Minister pag. 567. Daniel a sanctifyed person a Prophet able to communicate his satisfactions praying for the remission of the eternall and temporall guilt of sin presents not his owne satisfactions to God nor yet the super abundant merits and satisfactions of any Patriarkes but resteth wholly vpon the free mercy of God and the future satisfafactions of the Messias to come Daniel 9.7 Answere First your argument Daniel in this prayer did not offer vnto God the superabundant satisfactions of Saynts Ergo they may not be offered is idle For though there be superabundant satisfactions of Saynts yet it is not necessary that in euery prayer we obsecrate God by them Secondly you cannot proue that Daniel did not offer superabundant Saintly satisfactions If you say the Scripture doth not mention any such oblation and therfore he made no such oblation your argumēt is reproued by your own assertion Your selfe say that Daniel did obsecrate God not only by his mercies but also by the future satisfaction of the Messias to come and yet these future satisfactions be not mentioned by the Scripture as any part of his prayer but only Gods mercyes not for our owne righteousnes but for thy great mercyes Why then may not we say Daniel alleadged the superabundant satisfactions of Saynts though the Scripture make not mention that he did Thirdly no doubt Daniell was of the same Religion that the three Children his companions were who praying for the remission of their sinnes and of their whole people offered vnto God the merits of the Patriarkes saying For Abraham thy beloued for Isaac thy seruant for Israel thine holy One. Daniel 3.35 The Minister pag 567. lin 23. being angry at the Iesuit that he doth so sleight the Protestant arguments in this poynt sayth If the Iesuit be so rigide as to admit no argument on our part which may receaue any colourable answer I intreate him to deliuer so much as one probable Argument I will not require a Demonstration that the Roman Bishops haue power ouer the soules of Purgatory Answer When you shal find in the Iesuits writings that the Pope hath power ouer the soules of Purgatory or can by way of authority dispose of thē I wil promise you that he shal bring ten thousand demōstrations in proofe thereof The meane while the world may see your vanity desire to delude them You know that the Iesuit can bring euident proofes for euery point of his Religion and therfore you charge him to prooue what is no part of his fayth to bring probable arguments for that doctrine which he doth not hold as probable to wit that the Pope can by way of power and authority deliuer soules out of Purgatory The Pope by the power of his Keyes may grant pardon vnto the liuing out of the treasury of Christ his satisfaction and the satisfactions of the liuing may be applyed to releeue the dead as the Fathers most cleerly and vniformely teach But the Keyes of Peter can only bind and loose vpon earth and absolue from sinne and penalty the liuing Ministers when they dispute with Catholikes be like vnto a man that sitteth on thornes so pricked and vrged with the euidencyes of the present argumēts as they would fayne be remoouing to some other Controuersy they care not to what Thus you in this place are so galled to see your vanity displayed by the Iesuit as you wish your selfe euen in Purgatory to be rid of the Iesuits vrging pag. 563. lin 23. I dare say had his Maiesty proposed the question Whether some soules be purged by Temporall payne after this life their state being releeuable by the suffrages of the liuing the Iesuit would haue so scorched your Infidelity with the cleere testimonyes of Scriptures and Fathers as you would haue runne as fast from Purgatory as you now would fayne be in it Whether the Pope haue authority in Purgatory or no you need not greatly care being sure belieuing as you do neuer to come thither nor after death within the precincts of Peters Dominion who beares the keyes of the Kingdome of heauen No doubt you are to fall into a lower place except you repent of that heauy sinne so cleerly discouered in this your Reply to impugne known truths to falsify our Authors of purpose to make the doctrine of the Church seeme odious Of which damnable and hardly remissible crime I beseech sweet Iesus of his infinit mercy to giue you grace to be purged in this present life that so there may be some hope you may be saued at the least by Purgatory in the next not for eternall but only temporall Punishment (*) The Ministers rayling Arguments against the former doctrine censured I shall not need particularly to refell the vulgar obiections agaynst this doctrine all which proceed vpon mistaking impugne what we neuer dreamed off They proue that Christ only dyed for the world and redeemed mankind not any Saint who doubts thereof That we are sanctifyed and washed from the stayne of sinne by the bloud of the Lambe not of any Saint We confesse it They bring the testimonyes of Saint Leo of Saint Augustine that the Saints receaued Crownes of God gaue not Crownes vnto others but only Christ we neuer did nor will deny it That only in Christ we dye to sinne are raysed agayne soule and body vnto eternall life we neuer taught the Contrary For the satisfaction of Saints haue not vertue to redeeme the world nor to satisfy for the guilt of
say his sufferings as examples were perfect and full yet were supplyed by Saint Paul why may not the same sufferings as satisfactions be supplyed by S. Paul without being imperfect For Saint Paul is sayd to supply the sufferings of Christ as satisfactory not because they were not of infinit value but because God will haue the satisfactions of his seruants to be ioyned with Christs that Christs may haue their full effect euen to the cancelling of the debt of temporall payne Minister pag. 564. The indulgences Tertullian opposed were the same whereof S. Cyprian speaketh Epist. 10.11.12 to wit relaxation of Canonicall censures and pennances to notorious sinners at the request of martyrs liuing in prison Answere It is true Tertullian being an Heretike opposed such indulgences as S. Cyprian doth mention as allowed in the Catholike Church But that these indulgences were only relaxations of Canonicall pennances censures you say but shew not yea that the pennances released were required in foro conscientiae to satisfy Gods anger appeareth by S. Cyprian his words in that tenth Epistle by you mentioned Deo patri misericordi satisfacere pro delictis suis poenitentiam agentes possunt And that penitents to make this full satisfaction vnto God and so obtayne pardon were holpen by the suffrages of Martyrs the same Saint Cyprian doth affirme Epist. 13. They who haue receaued bills from the Martyrs to be released of their Pennance may by the PREROGATIVE OF MARTYRS BE HOLPEN WITH GOD. And Epist. 14. They who bring the Bills from the Martyrs may by THEIR HELP BE AYDED IN THEIR SINNES This Catholike practise of pardoning vnto Penitents the reserued temporall penalty by the application of Martyrs suffrages satisfactions to haue byn impugned by Tertullian in his heresy is manifest by his making the Penitent in an heretical humour to say to the Martyr who applyed his satisfaction for his pardon If thou be a sinner thou needest satisfaction and pardon thy selfe How then can thine oyle of satisfaction be sufficient both for thee and me Also the Martyrs that sued for pardon to be giuen to the penitents he accuseth of Prodigality therin which is a signe that Martyrs bestowed something that was their owne vpon penitents that they by vertue thereof might be pardoned which cannot be any thing besides their own sufferings according as they were satisfactory for sinne Minister pag. 565. The aduersary is so farre from being able to proue Popes pardons in Tertullians dayes That he caÌ„not proue they had any being in the dayes of Peter Lombard or Hugo Victor Answere Still you shew your selfe to be a bold affirmer about things you know not For what more euideÌ„t falshood then this you vent That Indulgences had not any being in the dayes of Peter Lombard The Waldensian Sect was in being in the dayes of Peter Lombard as doth witnesse Illyricus in catalog Test. colum 1498. and they as the same Illyricus doth record ibid. colum 1501. 1511. contemned and derided the indulgences of the Church which they would not haue done but that they saw the same had some being and vse then in the Church Pope Paschall the 2. some yeares before Peter Lombard graunted the Indulgences of 40. dayes to all that were present at the Lateran Generall Councell kept in his tyme as writeth Vrspergens Chron. an 1106. Vrban the second in the yeare 1096. before Peter Lombard was borne in the Generall Councell of Cleremont in France graunted a Plenary Indulgence vnto al that should go to fight for the recouery of the Holy Land yea Leo the third almost foure hundred yeares before Peter Lombard to wit eight hundred yeares agoe as writes S. Lutgerus in vita Sancti Switberti c. 9. did at the request of Charles the Great dedicate the temple of our Blessed Lady of Aquisgraâ—e donans eam multis indulgentijs bestowing many Indulgences vpon it Moreouer The Pope sayth he in France consecrated many Churches euery where graunting many indulgences And agayne The Pope graunted speciall Indulgences vnto the sayd Church for all the faythfull that should keep the feast of Saint Switbert and come on his day to heare diuine seruice Behold how frequent and ordinary a thing it was eight hundred yeares agoe for the Pope to giue out Indulgences which you say had not any being in the dayes of Peter Lombard Not only S. Thomas many Catholikes write that Saint Gregory the Great before the yeare six hundred graunted Indulgences but also Protestants as Fryar Bale Act. Rom. Pontif. printed at Basil Anno 1558. Gregory sayth he did confirme the deuotion of people in visiting images by granting them indulgences And agayne He was the first Pope that did grant Indulgences vnto theÌ„ that should vpon certayne dayes visit Churches And though we cannot directly proue that such generall Indulgences for all the faithfull were vsed before Saint Gregory yet it is not probable that holy Pope would vse it without the example of his predecessors yea had this practise been then nouell the same would haue been noted But whensoeuer the vse of such Indulgences began certayne it is that Personall Indulgences graunted vnto particular persons vpon particular examination of their cause were euer in vse since the Apostles tyme as doth appeare by the former testimony of S. Cyprian Tertullian Minister pag. 566. The holy Scripture teacheth expressely that all spirituall redemption is immediatly wrought by the bloud of Christ who purged sinne by himselfe Hebr. 1.3 But our Aduersaryes restrayne this and the like place to the stayne and eternall guilt of sin saying that the guilt of temporall payne is redeemed by Christ only mediatly by the satisfaction of Saynts Which is agaynst the Apostle Coloss. 2.12 affirming that Christ blotted out the handwriting of decrees contayned in the Law that was agaynst vs and that by himselfe but the temporary punishment is contayned within the latitude of the law Leuit. 26.14 Answere You do not vnderstand the Doctrine of your Aduersaryes or else wittingly misrelate the same For Catholikes distinguish the merit of Christs redemption and the conditions by meanes of which the same is applyed vnto particular persons All spirituall guifts of this life of the future all remissions of sinne eyther mortall or veniall all releasement of punishment eyther eternall or temporall is wrought by way of redemption immediatly only by the bloud Passion of our Sauiour But the condition which God requireth that the same be applyed vnto particular persons is not only the suffering of Christ nor is the same kind of condition required in respect of euery grace Some be giuen vpon condition of meere mercy some not otherwise then according to mens works The guift of iustifying grace is applyed vnto men by the vertue of Sacramtts through Gods only mercy the sinner by fayth pennance and contrition disposing his soule for the reception thereof But the grace and guift of eternall life purchased by Christ his bloud is not applyed
part thereof But the Fathers so esteeme of Inuocation worship of Saints as their words do witnesse S. Gregory of Nisse (x) Nissen orat in S. Theodor Martyrem Aliorum enim reliquiae vulgò detestabiles sunt nullusue volens ad eorum tumulum accedit c. His operibus oculos oblectantes cupiunt loculo reliquas corporis partes admouere Etenim ipso contactu sanctimoniam credunt charitatem excitari c. Ipsum corpus perinde ac si viuum florensue esset amplectuÌ„tur deosculantur oculis ore auribus omnibus denique sensibus adhaerent lachrimasque pietatis affectionis indices effundunt c. proues this worship to be supernaturall and diuine as being beyond the custome of men instinct of nature The Reliques saith he of other dead meÌ„ be detestable men feele horrour at their sight whereas men desire nothing more then to touch the shrine of Martyrs with some part of their bodyes BELIEVING that by the very touch sanctimony and charity is engendred They (*) Martyri supplicant qui quando vult inuocatus munera impetrat Corpora aliorum c. proiecta iacent quae verò Martyrij gloriam obtinuerunt amabilia iucunda omnium studiis certatim complectenda CAL ON the Martyr as on Gods Ministe who being INVOCATED by men is able to impetrate for them what fauours he pleaseth Hence pious people learne how pretious in the sight of God is the death of his Saints that wheras the bodyes of other men are horrible the bodyes of them that were adorned with Martyrdome be deare and amiable and imbraced and worshipped of all Saint Chrysostome proues Christ to be God in that he was able to plant Inuocation of Saints in men specially in the Kings and Emperours of the world (y) Chrisostom homil 66. ad populum Antioch Stat sanctis supplicaturus vt pro se intercedant apud Deum Audebis igitur quaeso horum DominuÌ„ mortuum appellare cuius serui vel mortui terrarum orbis Regum sunt protectores Vide eundem orat in S. Babilam Euen he that is cloathed with the Imperiall purple comes to worship and imbrace these shrines and laying aside pride pompe becomes supplyant vnto Saints that they will intercede for him vnto God So he that weareth the diademe of the Empire prayeth the Tent-maker the Fisherman to be his protectours And darest thou tearme that Lord a dead man whose seruants though dead are the protectours of the Kings of the whole earth S. Augustine in like manner prooueth the Diuinity of Christian Religion by the Christian practise of worship and inuocatioÌ„ of Saints (z) Augustin epist. 42. Huius saeculi potestates non à repugnantibê° sed à morieÌ„tibê° Christianis victae contra simulachra impetus suos legesue verterunt imperii nobilissimi eminentissimum culmen ad sepulchruÌ„ piscatoris submisso Diademate supplicat EueÌ„ the most emineÌ„t head of the noblest Empire that euer was bowing downe his Imperiall diademe is suppliant at the shrine of the Fisherman Peter The same dignity of Christian Religion is noted by Saint Ambrose (1) Ambros. l. 10. in Lucam c. 21. Regibus martyres caelestis gratiae honore succedunt illi fiunt Supplices hi Patroni The Martyrs by the honour of heauenly grace are insteed of Kings yea Kings be suppliants vnto Martyrs as vnto their Patrons Theodoret spends one whole booke of his eight agaynst Graecians or Heathens in this argument shewing the glory of Martyrs in that people of all nations in all occasions inuocate them and they bestow fauors on their suppliants coÌ„cluding (2) Theodoret. lib. 8. aduersus Graecos Haec quae sit Sanctorum Martyrum virtus ostendunt Martyrum verò virtus quem coluerunt verum Deum esse declarat thus These things shew how great is the power of Martyrs the power of Martyrs proues Christ whome they worshipped to be God The fourth Demonstration That piety deuotion which the most holy Fathers taught as an assured meanes of Remission of sinnes of appeasing Gods anger of saluation was by them held as a matter belonging to Christian Religion and fayth The holy Fathers taught worship and Inuocation of Saints with confidence in their merits as a meanes of appeasing Gods Anger of Remission of sin and of saluation This appeareth by their words Origen sayth (a) Origen homil 27. in Matth. Intercedunt prouocant Christum ne deserat genus humanum propter peccata eorum the Saints before the throne of Christ intercede stirre him vp not to forsake mankind for their sinnes S. Cornelius Pope (b) Cornel. Epist. 1. Intercedentibus Sanctis Apostolis purget maculas peccatorum Pray vnto our Lord Iesus that the holy Apostles interceding he will PVRGE the STAINES of our sinnes S. Cyprian (c) Cyprian de stella magis Veniam obtinentes immeritis they being Iudges Senatours of the heaueÌ„ly Court obtayne Pardon for many that are vnworthy S. Gregory Nissen (d) Nissen orat in S. Theodor Preces Iustorum crimina diluunt The prayers of many martyrs wash out the CRIMES of Nations and countryes S. Ambrose (e) Ambros. lib. 5. de vid. Pro peccatis intercedere possunt They can intercede for our SINNES who wash awayt their own with their bloud Prudentius (f) Prudent Hymn de S. Laurent Indignus quem Christus audiat sed per patronos Martyres potest salutem consequi he that is vnworthy may hauing Martyrs to be his Advocats and Patrons obtayne saluation Nectarius (g) Nectar orat in S. Theodor. Placatum famulis tuis Oh thou that stands by the throne of Christ appease his Anger and make him mild and gentle vnto his seruants S Hierome (h) Hierom. epist. 25. de obitu Blesill Veniam impetrat peccatorum holy Blesilla prayeth for me and as I am sure obtayneth for me remission of my sinnes S. (i) Seuer Sulpit. Epist. ad Aurel. Peccati moles negat ad astra conscensum saeua miserabilem ducit ad tartara spes tamen superest illa sola illa postrema vt quod per nos c. orante Martino mereamur Seuerus Sulpit. An heauy loade of sinne weigheth me downeward euen to the very pit of hell yet this hope remayneth this my only last hope that what we are not able to obtayne by our selues we may merit to obtaine by the prayers of holy Martin S. Paulinus (k) Paulin. de S. Faelic Nat. 8. Exorare Deum pro peccatoribus aegris vique boni meriti meritum superare sinistrum It is the custome of Saints to pray for distressed sinners by the force of their good merit ouercoming the strength of euill merit S. Chrysostome (l) Chrysostom homil 41. in Gen. Author salutis his qui suà se perdiderunt desidiâ God often for the merits of Saints deceased hath mercy of the liuing that otherwise are vnworthy Dauid
straight giuen after Baptisme And yet there is no mention of wine So that Protestants if they will haue these Christians to haue wine they must out of their owne liberality by way of interpretation bestow it vpon them seeing the wordes of the text do not affoard it them (*) The Minister pag. 507. obiects That sundry Fathers and Authours do not vnderstād these places about Christ the Apostles mentioning the receauing of bread without wine of Sacred Communiō I Answere Diuers Fathers as the Iesuit sheweth vnderstād these places mētioning Communion of bread without wine of Sacramental Communiō and consequently they hold Communion in one kind to be conformable to the example of Christ and the Apostles And though some Fathers hold that these mentioned Communions of bread without wine were not sacred yet their reason is not because Communion in one kind is vnlawfull which reason yet they would haue alleadged had the same been the doctrine of the Christian Church To this Apostolicall practise we may adde the example of Christ who gaue to his two disciples in Emaus the Sacrament vnder the sole forme of bread (l) Luc. 24. Accepit panem benedixit fregit That the bread Christ gaue was Eucharisticall and consecrated the wordes of the text insinuate some learned Fathers (m) Aug. lib. 3. de consens Euangel c. 25. affirme and the miraculous effect of opening their eyes to know Christ and to returne to Hierusalem the Church of the Apostles in all hast confirmes it That they receaued at the hands of Christ the Sacrament vnder one only kind of bread is euidēt by the context of the Holy narratiō which sayth that vpon our Sauiours breaking and giuing them bread they knew him and he straight vanished out of their sight So that heere also if Protestants will haue wine giuen to these Disciples they must by the superabundance thereof in their expositions supply the want thereof in Scripture yea the Scripture in this place is hardly capable of that Exposition the Apostles acknowledging of Christ in the very fraction giuing of bread and our Sauiours departure in the same moment leaues no tyme for him to giue them wine after the bread (n) Beda Theophil in Lucam Hier. in Epitaph Paulae Isych l. 2. in Leuit. cap. 9. These be the warrants that Communion vnder one kind hath being the greatest that may be whereby appeares that the Roman Church is furnisht with all kind of proofe in this point in which she doth seeme to her Aduersaryes to be most forsaken by Antiquity which with all humblenes I submit to your Maiestyes Iudgement For supposing Communion vnder one kind to be good and lawfull that the Church could prescribe it and that she had iust reasons to prescribe it I will let passe without proofe as a thing not doubted of by your Maiestyes Excellent Wisdome THE EIGHT POINT VVorks of Supererogation specially vvith reference to the treasure of the Church IT is hard if not impossible to giue satisfaction in this point vnto any that is not aforehand perswaded of the Catholique Doctrine of Merit THE Minister thogh he speake raylingly against our doctrine of merit yet not knowing what he sayth teacheth as much Merit as we do He graunts a Merit of Congruity in wordes and Merit of Condignity in truth For a work may be Congruous vnto the Reward two wayes First meerly of Gods mercy and goodnes not out of any intrinsecall worthynes thereof This the Deuines tearme Merit of Cōgruity or of meere Impetration Secondly the worke may be congruous in respect of intrinsecall honour and dignity regarded of God and moouing him to recōpence the work according to the measure quantity of this goodnes This is properly the merit of Condignity or which is all one of inward Congruity of the Worke with the Reward Now that the Minister grāts this merit of inherent Congruity and worthynes vnto good workes his wordes manyfest First he sayth p. 169. lin 26. That the merit of Christ doth by grace giue true INHERENT sanctity and purity vnto mens soules and actions Secondly pag. 170. lin 26. That good workes are an ACCEPTABLE sacrifice vnto God and the same are TRVLY good not only comparatiuely but according to the rule of vertue Thirdly pag. 174. lin 25. That in all good works there is a DIGNITY of grace Diuine similitude goodnes and honour Fourthly pag. 174. lin 40. That the reward of good workes is called a Crowne of righteousnes 2. Tim. 4.8 because it is bestowed on them that exercise righteousnes in REGARD of their righteousnes Fiftly pag. 174. lin 18. That God in giuing the reward considereth the mind and quality of the Doer the integrity MEASVRE and QVANTITY of the worke Thus much the Minister grantes Now is this the merit of meer impetration extrinsecall congruity in respect of Gods goodnes and not the merit of INHERENT RIGHTEOVSNES Sanctity purity dignity of workes God hauing promised to reward them with regard had euen vnto the MEASVRE and quantity of that their inherent goodnes Surly M. White no iudicious Protestāt wil grant thus much as you haue done or if he do he will neuer deny merit of condignity or inherēt iustice to be found in good workes And if you grant vnto Good workes the merit of inherent Iustice you grant the thing of merit condigne which granted it is idle to contend about the name specially seing the title of Merit of condignity is not defined by the Church of Rome The Doctrine of Merit declared §. 1. THIS doctrine is much misliked by Protestants as (p) Concerning Merit proud and arrogant yet not so much misliked as misunderstood their dislike growing from misconstruction thereof For Catholiques hold that no worke is meritorious with God of it owne nature but to make the same meritorious many graces are required those most diuine excellent particularly these seauen The first grace is diuine Preordination because God out of his owne goodnes ordeyned man and his actions vnto a supernaturall last end aboue that he might attayne vnto by meere nature without which ordination no worke would haue reference or correspondency with heauenly glory The second is the grace of Redemption by Christ Iesus without whome we and our workes are defiled we being by nature the children of wrath should be so still had not he by his passion and death appeased God giuing vs the inestimable treasure of his merits so that In illo benedixit nos Deus omni benedictione spirituali in caelestibus in quo habemus redemptionem per sanguinem eius secundum diuitias gratiae suae quae superabundauit in nobis Ephes. 1.3 The third is grace of Adoption in Baptisme wherby soules are supernaturally beautifyed by participation of the diuine Nature Whence a tryple dignity redounds vnto workes one by the grace of adoption from God the Father who in respect of this Adoption regardes good workes as the workes