CHARACTER J. OF GOD

GOD is a spirituall nature; so eminent, that nothing can be apprehended by man, or Angell Aug. l. 1. de doct. Chr. Deus est quo nihil cogita­ri potest aut bonitate me­liùs aut porsectione matus. in goodness bet­ter, in perfection greater. His existen­ce [Page 2] Si ab alte­ro haberet existentiam non esset ens supremū & improductū: proinde de­bet necessa­riò essentiali­ter existere.is his essence, and therefore to him essentiall, which euinceth a necessity of his being, and all Creatures necessary dependence of him: for t'is impossible, that there should be more thenSingulari­tas, seu vt lo­qùitur Ter­tull. solitas id est, incom­municabili­tas ad extra, est essentialis supremo en­ti, quod debet necessariò es­sentialiter existere, quia existentia est rei singula­ris & incommunicabilis, ideo (que) impossibile est, vt multipliectur, nam essentiae sunt omnino per se incommunicabiles. one necessary being, and that is properly called God ^(a) who in essence is one, and in persons three; one and the same in­dividuall Deity essentially requiring to be invested with a triple personality, ex­pressed in the name of Father, Son, and holy Ghost: ^(b) and it were not rea­son, or equity, that God within him selfe should be barren wanting produ­ction, that communicates fecundity of generation to all things without him­selfe.

God the Father is a beginning wi­thout [Page 3]a beginning hauing no begin­ning of his being: God the Son hath his beginning and being from his diui­ne Father, who begot him from all eternity, the full brightnes of his glory, andHebr. 1. splendor glo­riae, & figu­ra substantia eius. the express resemblance of his diuine substance: God^(c) the holy Ghost, proceedeth from the diuine Father, and the diuine son, as from one origen of his procession, being the reciprocall loue and vnion of both.

As in the visible sun three things are obseruable^(d) the round body, or glo­be thereof, the beames, and the light; and as the beames are deriued from the same body, and not from the light, and [Page 4]the light from the body, and beams, and the body from neither of both: and as all these three make one only sun wi­thout confusion, or separation: so in God there are three diuine persons, and the Son proceedeth only from the Father, the holy Ghost from the Father and Son, and the Father from neither of both: and these three are one sole God withoutSymbolū S. Athanasij ne (que) confū ­aentes perso­nas, neque substantiam separantes. confusion of persons, or se­paration of fubstance.

Exod. 13. Omnipotens nomen eius vnde Aug. ser. 12 ait quod nomen Deus est po­testatis non proprietatis,The name of God is Almighty for soe he calleth himselfe; and his works shew what his name speakes him to be: namely the world created out of no­thing byPsal. 37. Verbo Domi­ni Coeli fir­mati sunt & spiritu oris eius omnis virtus eorū. the word of his power: the sweet order in the disposition of the fabrick: the extraction of man from the dustGen. 2. for­mauit Deus hominem de limo terrae. of the ground the vniuersall deluge drowning the whol earth to the destruction of man, and beast, Noë only with his family preserued^(e): the diui­sion of the red sea giuing safe passage to the Israëlites as by land, and the revnion of its waters to the drowning of king Pharao, and his whole army.

In these marueilous effects of Gods [Page 5]omnipotency as in a clear glass appear his other divine attributes: in the crea­tion of the world in time, his duration before timeIsaias cap. 51. appellat Dominū ha­bitantem a­ternitatem. which is his eternity: in the sweet order of the things created, his wisdome: in the production of man after his own image, and likenes, his goodnes: in the generall deluge his iu­stice; in the preseruation of the Israë­lites his mercy: in the destruction of Pharao, his fortitude. And all his works joynt, or separate declare^(f) his glory which is the end of his working, who is aboue all his works, a God without circumscription immense, wi­thout bounds infinite, in himselfe in­uisible,Rom. 5. In­uisibilia Dei à creatura mundi per ea quae facta sunt, intelle­cta conspi­ciuntur. in his works visible.

CHAR. IJ. OF ADAM

ADam was the first man that God made Gen. 1. creauit Deus hominem ad imaginē & similitudinē suam. in his own image, and after his like­ness ^(a) the first Prophet that prophesied of the mysterious Incarnation of the Son of God: and the first prodigall son, that vnhappily ma­naged his patrimony. ^(b) His heavenly Father had setled him in a fair estate [Page 7]of originall iustice, as to his soul,Sap. 2. Creauit ho­minē inex­terminabilē. and immortallity as to his body, and he ma­de away with both wilfully; for the o­bedience, that was onely required to the conseruing thereofNon foret homo animal rationale ni­si ei inesset libera bo­ni, & mali electio: nec Deus foret iustus si im­possibilia iu­beret. Aug. ser. de tem. laid in his power. And it was necessary to in­joyneAug. l. 8. gen. oporte­bat, vt homo sub Domino Deo positus aliundè pro­hiberetur. him the performance of that vertue; for if nothing had been commanded him, or he forbidden from nothing, he would haue had nothing to know his own inferiority, and to acknowledge his Creatours supe­riority.

The Command, that God laid vpon Adam was that he should not cate of the tree of knowledge of good and euill: so named not in reference to the fruit, that in it selfe was goodGen. 1. om­nia quae fece­rat Deus e­rant valde bona. for all that God created was very good; but in or­der to transgression, that taught him to discern between good and euill: bet­ween the good of obedience, as to the perpetuating of grace, and life, and the euill of disobedience, as to the introdu­cing of sin, and death. Yet God had no part in Adams transgression; for his di­uine goodnes, had bestowed on him sufficient auxiliaries to continue him in obedience, and did nothing to neces­sitate [Page 8]his disobedience^(c) for he left him in the hands of his own counsell, ele­ction, and deliberation, which euinces Adams free will: for what is necessary, or impossible, requires noe consulta­tion, or deliberatnes, these being mani­fest tokens of free actions. Besides it is [Page 9]not agreeable vnto reason, that he, who was established absolute lord of all liuing thing created to the vse of manAug. l. de cor & gra. docet obser­uationem praecepti A­damo impo­siti dependis­se ab eius li­bero arbi­trio. should want dominion, and free vse of his own will, and liberty. Howe­uer Adams fall seems a strange thing, he hauing nothing in himselfe, that inclined to disloyalty; for God had made him vpright, and the integrity of his crea­tion extended to all his faculties spiri­tuall, and sensible: in his will was inte­grity of sanctifying charity, in his vn­derstanding integrity of both naturall and supernaturall knowledg, and in his sensible parts integrity of order with subordination, and peace with quiet­nes; whereby plainly appeares, that his fall did not proceed from himselfe originally. Neuertheles t'is certain, that he did fall, yeelding to a weak temptation, of which himselfe was not author. Simple Eue, whom God made for his meet helpe, ill counsel'd by the crafty serpent, propounded vnto him the eating of the forbidden fruit, vnder a fair colour of bettering his, and her own condition in the knowledg Of good and euill: Adams condescention to this out ward suggestion occasioned his fall, wherin he imbarqued all men to ruine, [Page 10]leauing nothing behind him for their reparationZach. 13. Adam exe­plum metem ab adolescen­tia mea. saue his own example of sacrilegious disobedience, to make them be wary how to ingage in the fu­ture against the vertue of obedience.

CHAR. IIJ. OF ORIGINALL SIN.

ORiginall sin is the Aug. Epis. 130. vocat peccatum o­riginale vi­tium haeredi­tarium, & debitum pa­terni chyro­graphi. hereditary vice, that passed from our first parent vpon ^(a) all mankind. The preuarication of Adam did not prejudice himselfe on­ly:^(b) but also the posterity. God did [Page 11]not giue him originall iustice so pecu­liarly, as that it was not intended to all others descending from him; yet his diuine wisdom put in his will the cause of hauing, or wanting it,^(c) whom he had constituted chief head of all men, and his disobedient carriage depriued all of the intended grace,^(d) the wan­ting where of is originall sin, so named, because it proceeds originally from Adam, by the conveiance ofCōcil. Trid. definit pec­catum origi­nale in om­nes trāsfun­di per propa­gationem. propa­gation accompanied vith carnall con­cupiscence, as the conduit of its passage to all his race.^(e) Whereby plainly ap­peares, that the actuall, and personall [Page 12]sin of Adam, that preceded propaga­tion, is not originall sin contracted by propagation. Besides this passeth vpon all men, and consequently is common; but personall, and common are diuers, and inconsistent together. Howeuer it is the effect of the personall sin; yet soSap. 10. e­duxit illum (Adam) à delicto sico. that the washing away of that, was not to proue a cure for this. It was in Adams power to hurt, but not to cure the wound. He made his own peace with his Creator by the vertue of true repen­tance,^(f) but could not therin inclu­de his family, as he did in his fall: wher­fore though justifying grace had cleard him of the guilt of sin; notwithstanding he begot children, that were sinners. Euen so pure grain sown in the ground produces corne with chaff, and straw: good grapes bring forth wild grapes: good oliue trees wild oliue trees: and circuncised Iewes vncircuncised chil­dren.

As originall grace is the life of the soul: so is originall sin, which is the priuation therof, the death of the soul, [Page 13]and therby distinct^(g) from carnall concupiscence which is not mortall, and damnable, because it doth not per­fect sin: though it is very troublesom, because it foments disquietnes,Gal. 5. care concupiscit uduersus spi­ritum. for it is the law in the flesh, that resist's the law of the mind. And albeit that bap­tism washeth originall sin out of the soul, yet it doth not wash concupiscen­ce out of the flesh,Aug. illa concupiscen­tia ex nobis ipsis inobe­diētia iustis­simo recipro­catu inobe­dientibus reddita est. which is a disobe­dience laid vpon all flesh by just reci­procation for the disobedience of the first flesh. Whereby is plainly eviden­ced, that concupiscence^(h) is not made [Page 14]by God, but by the sin of the flesh. Howeuer the supreame prouidence lets it raign in the flesh, euen after baptism, that the flesh may minister matter of vertue to the spirit. Though the Chil­dren of Israël, Gods chosen people passed the red sea (which is a Type of Christian baptism) came safe to the land of promise (which is a figure of sancti­fying grace that baptism confers) and droue away the Cananites their ene­mies, that possessed it afore, which de­notates the Deuil, that the Sacrament of baptism cast's out of the baptized; neuertheless the supream providence left in the mids of them a Iebusaeus (whereby is represented carnall con­cupiscence) that daiiy four ented dis­quietnes, continually quarielling, figh­ting, and prejudicing them extrea [...]ely. After the same manner the desires of the flesh fight whith, and sometymes ouercome the spirit, not by strengh, but by flattery. The flesh is like the allu­ring Dalila that through fawning sweet enticing words mastered Sampson, who exceeded her farre in strength: carnall [Page 15]concupiscence is a faire spoken lady, that tempteth the spirit, as Eue did A­dam, and if it finde not the spirit cir­cumspect, watchfull without sleeping, and extream swift in flying from its al­lurements, as Ioseph did from the wan­ton lady of Egipte, it will gaine the vi­ctory infallibly: in consequence of which euery Christian, that will prefer heauenly enjoyments before wordly pleasures, ought to flye from the crafty dealings of the flesh as from a serpent, lion, or tyger.

CHAR. IV. OF THE VIRGIN MARY

THe Virgin MARY was the Royall Stemm ^(a) that sprung from the root of Iesse, and from her root sprung the fairest branch of man kind. For she was the wo­man, Gal. 4. mi­sit Deus Fi­lium suum factum ex muliere. of whom the Son of God was made man, whence arised her most excellent title of mother of God. And Saint Elizabeth was not more truly the mother of S. Iohn Baptist, then the Virgin Mary was Gods [Page 17]mother, mother taken in the proper sense, hauing all necessary requisites to a true maternity. For the body, that the son of God assumed, was made of her and by her disposed to the reception of the reasonable soul, that informed the said body: also she cooperated to the vniting of that soul to the said body, and bore to the world the singular per­son Christ, God-man, and man-God, which was sufficient enough to inuest her in the eminent title of mother of God, mother taken in the proper sense. For to furnish all essentiall requisites to the making of Christ, namely his di­uine nature, personality, and reasona­ble soul, are not necessarily required to make her maternity. For if a mother could not be truly the mother of her son, vnless she should furni [...]h whatsoe­uer is essentiall to a son, it would plain­ly, and evidently follow, that S. Eli­zabeth was not the mother of S. Iohn Baptist, nor any other woman the mo­ther of her child, since a child essen­tially requires a reasonable soul, that is not produced by the mother, but crea­ted by God alone.

To declare how the son of God was conceiued of the Virgin Mary lies not [Page 18]within the reach of a naturall vnderstā ­ding: the nuptiall conjunction of diui­nity, and humanity in the vnity of his diuine person, was the diuine work of the holy Ghost in an admirable, and vn­expressible manner; howeuer it may bee illustrated thus.^(b) Naturalists haue observed, that the shell fish, which bringeth forth a precious stone, called an vnion, when the time of breeding co­mes (naturally desirous of conception) opens its mouth to receiue the dew des­cending from Heauen, which afterwar­des toucht by a heauenly lightning con­tracts that precious body of stone na­med vnion, through the cooperation of the same shell fish. The Virgin MARY is the pure shell: the heauenly dew the son of God, that descended from heauen into the Virginall wombe: the heauenly lightning the holy Ghost, that descen­ded vpon the Apostles in form of light­ning, and fiery tongues at Pentecost: the touch of the said lightning the di­uine operation of the same holy Ghost, in vertue wherof together with the concurrence, and cooperation of the Virgin MARY the son of God contra­cted [Page 19]a precious body iustly named an vnion, for he made one of two: vnited Iuda; and Ephraim, the Iewes, and the Gentiles, demolishing the midle wall of the partition (namly the old law,) that caused the diuision between them.

As in the Conception of the son of God the Virgin Mary was like the afore­mentioned shell fish: so in his Natiuity she resembled a royall bird, that in big­nes little exceeds a sparrow, and in co­lour represents the skie, with some en­crease of white, and purple: it sings a­mongst the low, and humble reeds, builds its nest of thornes vpon the sea, brings forth its young ones in winter,Dies Al­cionides. and during the time of breeding the whol Ocean is quiet, and calme. The Virgin Mary is the royall bird, in hu­mility little, and whom celestiall graces beautified with an aduantage of natu­rall gifts: she sung amongst the low, and humble reeds of a poor Cottage, Behold the hand maid of our lord: made her cradle of a thorny manger, brought forth her diuine son the 25^th. of De­cember, and during the time of her tra­uelling [Page 20]with child^(c) the whole world did obedience to Augustus Cesar, ack­nowledging his soueraignity in a full enjoyment of peace.

As in the Conception of the son of God no human seed did interuene to diminish the sanctity of the Virgin Mary: so in his Natiuity no vnclea­ues did occurr to prejudice her Virgi­nity; he went out of her pure wombe, as the sun out of a bright morning; he did not force his passage to a breach of the Virginall seal: that as before, so af­ter his miraculous birth continued sea­l'd: the Virgin Mary was theS. Hierom. aduersies Io­uianum, haec (Virgo Ma­ria, est, in­quit porta Orientalis Ezechiel, c. 44. semper clausa, per quam sol iu­stitiae, & Pō ­tifex noster secundùm or­dinem Mel­chisedech in­greditur, & egreditur. Orientall door that gaue ingress, and egress to our high Priest, and still remained shut. And though to her Conception con­curred human seed: notwithstanding by a diuine dispensation she was deliue­red from all vncleanes, and Originall infection, which defiled the Concep­tions of all others descending by the in­teruening of human seed from the race of Adam. Quicksiluer infused into any whatsoeuer vessell of Gold, siluer, Iron &c. saue a vessel of pure glass, break's [Page 21]throw it: Originall sin is the quick sil­uer, that broke all the vessells of human nature, saue that of the Virgin Mary, who was the vnbroken vessell of pure glass. And it was necessary that she should be soEccl. 3. Pater sine honore est dedecus filij. for a mother without honour, is the dishonour of her son. Neither was it probable as to the light of reason, that she, who in her eternall predestination was foreordain'd to be the mother of God, should be made in her Conception an example of diuine wrath: or who by an eternall decree was appointed to fight the infernall serpent, and bruse his head, should at any time be enslaued by sin, wherof the serpent is sole author.^(d) Besides since [Page 22]God in the creation of our first Adam prepared for his entertainment a terre­stiall paradise beautified with all man­ner of pleasant trees bearing fruit, and flowers breathing sweet smells,^(e) doubtles in the incarnation of our se­cond Adam, he made his spirituall pa­radise, to wit, the Virgin Mary fan beyond the other, as to beauty goodnes and splendour.S. Ansel. l. de Concept. Virginali. c. 18. decens inquit crat, vt ea puri­tate, qua maior sub Deo nequit intelligi Vir­go illa Dei­para niteret. In her he planted spi­rituall trees of all vertues, and flowers of all the graces, that euer had been di­stributed to any human, or Angelicall creature. And as God in the temporall generation of his onely son thought fit, waueing other feisable waies of his mercy, to make the Virgin Mary an Instrument of vniuersall redemption: so with reference to the merits of the said son he constituted her a meanes of particular saluation: he in fused into her [Page 23]soul the plenitude of celestiall gifts, wherby it plainly appeares, that all ne­cessary requisits to the purchase of eter­nall life proceed from God by the Vir­gin Mary through the merits of her son IESUS: and therefore both primiti­ue, and modern times, haue stiled her^(f) queen of mercy, that opens the bowels of Gods charity, and compassion to whom she will:^(g) insomuch that the most grieuous sinner cannot perish injoying the support of her protection. As Christs saying to S. Peter, feed my lambs, feed my sheep was directed to one, and intended to many lawfully succeeding him (that gouernment being of necessary, and continuall vse in the Church) soe his saying to S. Iohn, behold thy mother was addres­sed [Page 24]to one, and meant to all,Aug. ser. 18. de sanctis Tom. 10. vel (vt alij sen­tiunt) S. Ful­gentius ha­bet haec ver­ba: sancta Maria, suc­curre miseris, inua pusilla­nimes, refoue fiebries, o­ra pro popu­lo, ... intercede pro deuoto femineo sexu. that none at all might want a powerfull, and ten­der mother of loue and mercy to fly vnto for protection in their necessity. Hence is euidenced,S. Ansel. apud S. Antonium 4. p. tit. 15. cap. 14. item S. Ber­nardus) sic alloquitur Deiparam: quemadmodum ô beatissima, om­nis à te auersus, & à te despectus necesse est vt intereat, ita omnis ad te conuersus, & à te respectus impossibile est. vt pereat. that as it is ne­cessary for such, as are auerse from the Virgin Mary, and by her despised, to perish: so it is impossible for such as are conuerted to her, and by her res­pected, not to be saued.

CHAR. V. OF THE SON OF THE VIRGIN MARY.

THe son of the Virgin Mary is Iesus-Christ ^(a) perfect God, and perfect man. God the second person in the blessed Trinity madeAug. ser. Nat. Domi­ui. Deus fi­lius, inquit, se hominec fecit, vt ho­mo fieret Deus. himselfe man, to make man God; not by the conuer­sion of his diuinity into mans flesh, but by the assumption of human nature, to [Page 26]his diuine person: so that in this mistery of Hypostaticall vnion, God and man are not two, but one Christ containing three substances, the diuine of his per­son, the spirituall of his soul, and the materiall, of his body.^(b) By the vertue of his Incarnation he finished preuari­cation, put an end to sin, abolished ini­quity, brought euerlasting grace, and accomplished the visions and predi­ctions of the holy Prophets, who is the anointed holy of holyes, the promised Messias, that came into the world, aTimor. 2. vnus Deus & vnus me­diator Dei, & hominū. mediator of God, and men for peace: and in fauour of these so charitably mediated, that he gaue his body in a sa­crifice for the effecting of it^(c) he wash't away their sinns (the sole ground of Gods heauy displeasure in his own bloodJsai. 53. tanquam o­uis ad occi­sionem du­ctus. as an innocent lamb caried to the slaughter-house, he emptied his vei­nes, superabundantly bleeding, euen to the separation of his soul from his bo­dy, in euidence of his superabundant [Page 27]loue;^(d) for one only drop of that pre­cious liquor had been sufficient for the redemption of all mankind.

His extraction as man, is deriued from the most illustrious Tribe of^(e) Iuda, wherof he wasApoc. 5. ecce vicit leo de tribus Iuda. the conquering lyon: he ouercame the world, the deuil, and the flesh: the world by contem­ning it, the deuil by putting down his principallity, the flesh by Crucifying it. As a lyon he appeared in his natiuity; for it is the innate propriety of that royall Beast to wipe out with his sterne the prints of his feet, that his steps may not be discouered: and Christ in his Natiuity hid with the stern of his hu­manity his God head that it should not be perceiued by the deuil: as a lyonGen. 49. requiescens accubuisti vt leo, & quasi leaena quis suscita­bit eum. he slept in his sepulchre, none daring to awake him: as a lyon he waked himselfe rising gloriouslyMat. 27. soluite hoc templum, e in triduo reaedificabo illud. in the third day of his dead sleep by the vertue of his own power: and as a lyon he will come to the generall judgment to put [Page 28]down the authority, power and princi­pallity of all his enemies,1. Cor. 15. cum tradi­derit Reg­num Deo Patri. and deliuer the kingdom, which is the Congrega­tion of the faithfull (neuer after to be exercised by the tyranny of the wicked) to his diuine Father, to whom, as God, he is equall, as man, inferior.

CHAR. VJ. OF THE NAME ISEVS.

IESVS is the proper name of the son of man, Luc. 19. venit filius hominisquae­rere & sal­uum facere quod perie­rat. that came into the world to seek, and saue that which was lost, and to heal, and quicken that which was mortally woun­ded. This is to say, that the son of the Virgin Mary (who is also the son of [Page 29]God) is properly named^(a) IESUS, which signifieth Sauiour, being born to saue his people from their sins^(b) which are the wounds, and death, that procured his coming, or temporall ge­neration. As in the administration of Ecclesiasticall, and ciuill gouernment, names are giuen to men sutable, and proper to the charges, or offices they vndergoe, (for example the names Po­pe, Bishop, Emperour, King, Generall, Admirall, Maior: &c.) so the son of the Virgin Mary was byMat. 1. va­cabis nomen eius Iesum, ipse enim saluabit po­pulū à pec­catis eorum. diuino dispensa­tion named IESUS, Sauiour, the gene­rall redemption being committed to his charge. And allbeit that this name was giuen to some others long afore (for the holy Scriptures make mention of^(c) one IESUS Naue, and^(d) IESUS the son of [Page 30]Iosedech high Priest,) yet it was new, and extraordinary in the son of the Vir­gin Mary: first, as to his Person, being God and man, and consequently far more excelling the other two, then substances their shadowes, or things figured their naked figures. And Iesus Naue though a Gallant Captain, howe­uer he conducted only the people of Israëll into the land of promise, which Moses before had brought out of E­gygt; but Iesus the son of the Virgin Mary came a guide to all nations vnto conducting them into the kingdom of Heauen, of which the land of promise was a figure only, as likewise Iesus Na­ue was a Type onely of Iesus the son of the Virgin Mary. And though Iesus the son of Iosedech was a high Priest, yet he did not perpetuate his Priesthood. that dying with him; but Iesus the son of the Virgin MaryHebr. 6. tu es Sacerdos in aternum. is a Priest for euer enjoying an euer lasting Priest hood. Besides Iesus the son of the Virgin Mary saued his people from their sins: of slaues vnto Satan^(e) he made Children of God, and shewed mercyIsai cuius misericordia super om­nem carnem. on all [Page 31]flesh. Secondly as to the name it selfe, that was new, and marueillous also^(f) for at the name of Iesus (the Son of the Virgin Mary) euery knee bow's, of Creatures in heauen, in earth, and vn­der the earth,Act. 4. non est aliud no­men in quo homines sal­uari possūt nisi in nomi­ne Iesu Na­zareni. and it is the sole name that procureth saluation for man: in respect, and consideration wherof it hath been a holy constant custome a­mongst ancient Catholick Christians to bow at the name of this Iesus, in re­uerence, and reference, not to the ma­teriall elements, or sound of the name it selfe, but to the son of the Virgin Mary, God and man, which kind of Religious honour was neuer exhibited to the name of Iesus Naue, or Iesus the [Page 32]son of Iosedech: and the best antiquity counted the said Custom of bowing at the name of Iesus a distinctiue mark to the distinguishing of Christians from Iewes, who hearing the name Iesus spo­ken did no more bow their stiffe nec­kes, and proud heades, then they did hearing the names Pharach or SatanS. Hieron. l. 3. Com­mentar ait suo tempore Christianos hac nota à Iudais cog­nitos fuisse, quod hi nun­quam genu­flecterēt au­dito nomine Iesu. Besides the ancient Christians were piously accustomed to weare about their necks the name of this Iesus for­med in Agnus Deies, and Crosses which they counted as Religious table books to preserue the memory^(g) of their God crucifyed, dead, and buried, knowing well, that if they would not carry the name of the diuine son in tables of their hearts, they should not find their own names put down in the table book of the diuine Father, which is the book of life, since none can come to the Father but by the son, and the merits of his passion. Wherby is plain that to a [Page 33]good Christian the name of Iesus the Son of the Virgin MaryBonauo [...] ­tura in vita [...] S. Francisci. scribit eum solitum fuissa labia sua lambere diâ legerot nomē Iesu, & S. Bernardus ser. 13. in Cant. Iesus, inquit, mel in ore, in au­re melos in corde Iubilū. is hony in the mouth, melody in the care and glad­nes in the heart. Further more the very name of Iesus^(h) hath produced mar­ueillous effects, ouercame temptations, expelled deuils, and cured all manner of infirmities, in reference to him whose proper name it is, to witt, the son of the Virgin Mary, who is also the son of God.

CHAR. VIJ. OF THE NAME OF CHRIST.

CHrist is a second name properly be­longing to the son of the Virgin Mary, so named: because he was anointed by the holy Ghost, in respect of ^(a) the hypostaticall union of his diuine, and human nature in one diuine person, so that at once, and in a most eminent degree he was both king, and Priest, and endued with guifts, and [Page 35]abilities effectually necessary for the performance of each charge:^(b)

As king, his inheritance was the whole world, and the plenitude of all things therin contained, though while he liued on the earth, he did not exer­cise Regall power.

As Priest he was chief Gouernour of soules, being maried to the Church in mercy and compassionOseae. 2. Spensabo te mihi in aeter­num. for euer: and this spirituall gouernment he executed in two kindes of waies.

As to the first^(c) he was a generall light, offering on his part to enlighten euery one in darknes of ignorance, and sin: insomuch that such as are not en­lightened, it is because theyIoa. 3. lux venit in mundum, & dilexeruns homines ma­gis tenebras, qua lucem. loue darknes more then light: like vnto cer­taine [Page 36]Ethiopians, who haue so great an abhorrence from the clear beames of the sun, that at the rising therof, they retire into woods, or dens, to eschew the brightnes of it: such areS. Ansel. homo nō ha­bet gratiam, non quia hanc nō dat Deus, sed quia hanc nō accipit ho­mo. sinners, which through willfull blindnes of er­rour doeJob. 24. ipsi erāt lu­mini rebelles. declinauerūt oculos suos ne viderent so­lem. rebell against the light of di­uine grace, shutting the eyes of their vnderstanding, that it may not shine vpon them. And as wood, wherin is much water, doth hardly take fire, the form of water mainly resisting the in­troducing of the form of fire: so such loue not the light of grace, as are de­lighted with darknes of sin, darknes being an enemy to light. When Christ the son of the Virgin Mary was born (the generall light of the world,) he offe­red his enlightning grace, as the rising sun its shining beams to all, though the celestiall quiers of Angells did com­municate the glad tydings of this light vnto the shepherdes of Bethlem, (the place of his birth) and diuinely sung glory to God in the highest heauens, for sen­ding it; yet they did not proclaime pea­ce, as to the reconciling earth, and hea­uen together, but only to men Bonae vo­luntatis, Luc. 2. & in terra pax hominibus bonae volun­tatis. of good will, plainly shewing therby, that the reconciliation of man [Page 37]vnto God should depend of the free will of each one prepared by the said light of graceAug. mi­sericordia e­ius nos in omnibus praeuenit cō ­sentire verò vel dissentire propriè vo­luntatis est. to consent or not consent vnto it; for God forceth no man vnto his freindship.

As to the second kind, or way of gouerment, Christ the son of the Vir­gin Mary wasAug. 95. haer. filius hominis ve­nit magnus medicus, quia mag­nus iacebit aeger, & ipse medicus fa­ctus est me­dicamentum phraenetici. a great mercifull phisi­cian vndertaking the Cure of a great infirm patient, which was all mankind, afflicted with sundry mortall infirmi­tyes, in healing wherof he applied no other remedy then himselfe: he was ma­de both the phisician and the phisick, to shew his mercifull greatnes:^(d) and in the Cure of each infirmity he perfor­m'd a work of mercy. Man was halfe dead with hunger: himselfe gaue him Heauenly ^(e) bread, his own body vnto euerlasting life. Man was halfe dead with thirst, himselfe ministred drink made of his own blood, that he might be no more a thirst. Man was a very Idiot, as to the knowledg of his Crea­tours glory, and his own happines, him­selfe [Page 38]taught him,^(f) and writ his holy ordinances in his heart. Man in a jour­ny between Ierusalem, and Ierico met with thieues, that robbed him of his garments, wounded, and left him for halfe dead: himselfe was the cha­ritable Samaritan, that took compassion of him,^(g) bound vp his wounds, pow­red in oile, and wine of seuerall gra­ces, and made full prouision for him. Man was detained in prison for a debt, that was not in his reach to discharge, himselfe visited him, wiped out, and cancelled^(h) the handwriting of the decree, that was against him, and faste­ned it vpon his Crosse, wherin he dying spoiled the principalities, and powers of death and hell, triumphing ouer them, which had brought all the fore mentio­ned infirmities vpon mankind.

CHAR. VIIJ. OF THE CROSS OF CHRIST.

THe Cross of Christ is the Altar of gene­rall redemption, that is the Tree that was erected in Mount Calvary, wherin Christ the second Adam by a supream sacrifice of his pretious body, and blood redeemed the generall loss, that the first Adam made in the tree planted in the terrestiall Paradise, diuine providence fore ordaining so, that the deuilCanit Ec­clesia inprae­fatione de Dominica passione, vt qui in ligno vincebat in ligno quo (que) vinceretur; & S. Igna­tius mar. Epis. ad phi­lad. Crucis signum, in­quit, est tro­phaeū contra virtutem principis mundi. quod videns expa­uoscit & au­diens timet. who in wood ouercame, should in wood be ouercome. And as a stagg worsted in single fight by another of his fellows, [Page 40]euer after stands in awe of the Con­querour, waues his walk, or if by ac­cident, or necessity he passeth by him, bowes his lofty head in recognisance of his inferiority, and the others superio­rity:^(a) so the deuill standes in fear of the Cross, that subdued him, runneth from it, and though he make light of guilded pallaces, and contemne the Sce­pters of kings; neuertheless he is afraid of the weapon, that wounded him, and trembles as often as he sees the sword, that depriued him^(b) of his principalli­ty, and power. This is one reason of the generall practice vsed by Catholick Christians in making theS. Chry­fost. si vultui tuo signum sanctae Cru­cis affixeris nullum dae­monium pro­pè stare po­terst. sign of the Cross on their forheades, on their meat, [Page 41]and drink^(c) and in all their conuersa­tions, and exercises, at their going out, and coming into their houses, at their going to bed, and rising: and this pious, and religious vse hath descended from Father to son euer from the beginning of Christianity: Tradition left it (saith Tertullian) custome confirmed it, and faith practized it. Another reason is, because the Cross is a liuely representation of the Generall redemption vnto conser­uing the memory of Christs passion, who did chuse, saith S. Austin (in exposit. Euang. S. Ioan. trac. 43. That kind of death to hang on the Crosse, and to fasten the same Crosse in the foreheades of the faithfull, that a Christian may say, God forbid, that I should glory, saue in the Crosse of our lord IESUS Christ. Besides Christians by imprin­ting the sign of the Cross in their fore­heades, and saying in the name of the Fa­ther, and of the son, and of the holy Ghost, doe confess, and profess together with the mystery of generall redemption, the mystery of the holy Trinity; for they mention expresly the three diuine per­sons; and in as much, as they say, In the [Page 42]name of the Father &c. and not in the names, vsing the singular number only, they signifie implicitly the individuall, or singular vnity of the individuall, or singular diuine nature equally partici­pated by each person. Also they plain­ly, and orderly express the marueilous order, that the diuine persons had from all eternity, for example, they name the Father in the first place, the son in the second, the holy ghost in the last. And in regard the diuine Father is a be­ginning without a beginning, and as it were, the head of the other two diuine persons, in making the sign of the Cross they carry their right hand to their head naming the Father: and because the se­cond person, son to God the Father, be­came incarnat in the wombe of the Vir­gin Mary, they carry the same right hand down to their stomack, or belly, naming the said diuine son: likewise in regard the holy GhostS. Aug. vocat Spiri­sum sāctum charitatem & vinculum reciproci a­moris, qui ēutercedit ēnter Patrē & Filium. is the Charity, vnity, or vnion that vnites Father, and son together as the midle link in three linkes of a chaine, in naming this diuine person they carry the same hand from the left to the right shoulder, thereby vniting as it were the other two diuine persons, the holy Ghost being the reci­procall [Page 43]diuine loue that vnites the Fa­ther, and son together. Furthermore Christians in making the sign of the Crosson their foreheads, or otherwise, saying In the name of the Father &c. im­plore diuine assistance, as to their ne­cessities, in vertue of the three diuine persōs, acknowledging thereby all gifts naturall, and supernaturall to come from them joyntly; for as the same sin­gular nature subsisting in each singular person doth not suffer one person to be separated from the other:^(d) So lik­wise it doth not let one diuine person to act, or worke without the others in the communication of graces out of themselues, the originall power of wor­king consisting in that singular diuine nature. Insomuch that euen the generall redemption of mankind is owing to the three diuine persons: for though the second diuine person only was made [Page 44]man, was borne of the Virgin Mary, and was crucified (the mystery of the Incar­nation being in and by him only execu­ted personally) neuertheless all the actions, as reall created actions, that did accompany the said mystery proceeded from all the three diuine persons e­qually.

For the closing of this Character, only shall be added the vision^(e) of S. Iohn the Euangelist, wherin he saw four destroying Angells, and one sauing An­gell, that had the mark, or sign of the liuing God to marke, or sign his ser­uants in their foreheads, that they mi­ght not be inuolued in the generall execution of just reuenge vpon the wicked. In this vision by the marke, or sign of the liuing God, is meant the Cross of the son of God, that is, our lord Iesus-Christ crucified, the sign wherof is his royall mark, or signature, that mark's, and sign's all his seruants in their foreheades, to the end that being [Page 45]formed, and fashioned into the simili­tude of his death, they may be trans­formed, and translated into the simili­tude of his life, and deliuered from destroying Angells.

CHAR. IX. OF ADORING THE CROSS.

ADoration of the Cross is a Religiout honour, or worship according to Chri­stian Religion exhibited to the true, or repre­sentatiue Cross of Christ in respect of superna­turall excellency, or dignity. This is the pre­sent [Page 46]Character in brief, which to illu­strate, and make plainly clear, it is ob­seruable.

First, that by the law of God, and na­ture, honour, and worship are due to excellency; in consequence wherof there are as many diuerse branches of honour and worship, as there be differing kinds of excellency.

Secondly, Christian Religion is a vertue, that by inward, and outward acts procureth due adoration, or wors­hip to be exhibited vnto the Creator in respect of his proper increated excel­lency, and withall to creatures, in res­pect of created excellency participated, and deriued from the Creator, who is the fountaine of all good things, and cause of all graces: and as between ex­cellency, and excellency, so between adoration, and adoration, there is es­sentiall difference, excellency being the formall motiue, or cause of adoration.

Thirdly, adoration or worship in­cludes of necessity two inward acts: one as to the vnderstanding, which is knowledg of the excellency, in respect wherof adoration, or worship is ren­dred; the other, as to the will, is an af­fection, or willingnes in him that ade­reth, [Page 47]or worshipeth, to submitt, and humble himselfe to the thing ador'd, ho­nour'd, or worship'd.

Besides these inward actions are re­quisite also in men composed of an in­tellectuall, and sensible nature, outward sensible actions: for example prostra­ting on the ground, bowing the body, head, or knee, &c. And in asmuch, as these outward doe correspond to the inward acts, they bear the name of out­ward adoration, or worship.

Fourthly, adoration, or worship is of two kinds; one ciuill, human, or na­turall: the other Religious, and sacred. Ciuill or naturall adoration doth cor­respond to Ciuill excellency, dignity, or worthines, wherfore that kind of ado­ration, or worship, is due euen to Ciuill Magistrats in regard of their charges, and offices, wherwith they are inuested aboue, and ouer others. Iudith bowed her selfe, and adored Holofernes, Iacob, Pharao, Bethsabee Dauid on the score of Ciuill excellency belonging to the said persons adored. And euery soul for conscience sakeRom. 13. omnis anima subdita sit porestatibus [...] b [...]. owes obedience, sub­mission, and subiection vnto the higher powers, being there is no power but of God, and deriued from him.

Religious, and sacred adoration, or worship doth correspond vnto superna­turall excellency, or dignity, of which there being two kinds namely increated, and infinit, created, and finit excellen­cy, it followeth necessarily, that there be two kinds also of Religious adoration, or worship: one wherof in respect of in­created excellency named by appropria­tion of a Greek word^(a) [...] and in English diuine, or supream adoration, proper to God only, for it is his glory,Mat. 4. Dominum Deum tuum adorabis & illi soli ser­uies: vnde illa scriptu­ra, gloriam meam alteri non dabo. which he will not part with, in so much that whosoeuer shall giue diuine, or su­pream worship to any Creature, as an Idolater turning the proper glory of God, who is all things, to an Idoll,^(b) that is nothing, as to increated excellen­cy, for which it is adored.

Notwithstanding all this, supream a­doration is due to Christ, euen as man; [Page 49]for Christ hath not^(c) one person, as man, and another, as God,^(d) his hu­manity together with his diuinity is v­nited in one, and the same personality, so that the singular person of Christ is the support of both natures, and being a diuine increated excellency necessarily claimes exhibition of diuine worship: neither is it requisite, that excel­lency, for which worship is offered, should be in each part of the whole, that is worshiped. For example Solo­mon was honoured, as to the whole singular man for wisdome, that was in his soul, and not in his flesh.

The other Religious, or sacred ado­ration, or worship in respect of super­na urall created excellency, called by vse, (which is the best arbitrator of words) from the Greek, Dulia, is a mid­le worship between the supream, and ciuill, far exceeding this, and infinitly [Page 50]exceeded by the other, and is due to speciall friends, seruants, and Saints of God, in regard of supernaturall created graces supernaturally cōferred on them^(e) Nabuchodonosor adored Daniel for his supernaturall gift of interpreting Mysteries, and consequently with reli­gious adoration: neither is it as to reason credible that so great a king, as Nabu­chodonosor should worship Daniel a priuate man, and a captiue with ciuill worship in respect of ciuill, or worldly dignity. In like manner Abdias a Chief Prince of the kingdom where he liued, religiously adored Elias vpon the same score: that is for his supernaturall gift of prophecy: and Abraham bowing himselfe towards the ground adored three Angels, religiously doubtles, in regard of their supernaturall excellency and charge, for it cannot be conceiued that he should adore them with ciuill [Page 51]adoration, since he had no ciuill con­uersation with them, for the Angels were Citisens of Heauen, and Abraham only a Citisen of the earth: besides the Angels were in possession of eternall li­fe, and Abraham a passenger only aspi­ring thereto: in consequence of which the Angels were exalted to an eminent degree of excellency aboue him; for otherwise Abraham ought not to haue adored them, adoration (taken in the proper sense) being due only to ex­ceeding excellency.

But though God will not part with his glory vnto any creature whatsoeuer, that is will not part with his supream, and diuine worship: neuertheless be is wel pleased that honour, or worship be giuen to his speciall seruants, freinds and Saints conform to, and agreeing with their conditions respectiuely.Luc. 10. qui vos au­dit, me au­dit, qui vos spernit, me spernit: & Mat. 10. & Ioan. 13. qui vos sus­cipit mo sus­cipit. As he counteth himselfe despised, when these are despised, so he esteemeth him­selfe honoured, when they are honou­red for their supernaturall created gifts, which himselfe is sol Author of. And indeed Christian Catholicks doe honour Saints,^(e) and their Relicks [Page 52]with intent to honour God thereby, whose Saints they are: they honour his seruants, to the end the honour of his seruants may returne back to him, who is their Lord, and Master, that gaue them excellent graces, for which they ought to be reuerenced religiously.

Lastly Religious, and sacred adora­tion or worship, as to the manner of exhibiting it, is of two sorts: one abso­lute in respect of excellency, that is in, and proper-to the subject adored, and such is the forementioned adoration exhibited to God, and his Saints: the other Religious, and sacred adoration or worship is relatiue, offered in rela­tion, and for extrinsecall excellency. And^(f) as to this kind of adoration, the representatiue Cross of Christ is re­ligiously worshipped for Christs sake (whom it represent's dying) and the [Page 53] ^(g)Image of his blessed Mother for her sake; (whom it represents liuing)Concil. Nice. appel­latum 7. Sy­nodus gene­ralis qui­cunque, in­quit, senten­tias sacrae Scripturae de Idolis contra venerandas imagines ad­ducunt a­nathema: qui venerā ­das imagines Idola appel­lat, anatbe­ma. Qui di­cunt quod Christiani adorāt ima­gines vt Deos, ana­thema. wherein there is nothing of Idolatry, But to the true Crosse of Christ is due absolute religious adoration, in as much as it hath contracted a morall intrinse­call excellency, or sanctity through a reall, and substantiall touch of Christs sacred body; and if the earth could tru­ly be called holy in respect of an An­gells presence, with greater reason and equity Christ may besaid by his perso­nall prefence to haue honoured, and sanctified his Crosse. Besides if the an­cient Iewes Gods chosen people in a ti­me disposed to Idolatry did adore re­ligiously without reproof the Taber­nacle (of all things then consecrated to diuine seruice the holiest) because it conteyned the sacred Arke of the Te­stament, [Page 54]stament, the heauenly Manna, the mar­ueillous rod of Aaron, and the glorious Cherubins shadowing the propitiatory, with much more reason Christians, (i­dolatry being supprest through Christs coming into the world) haue, and still doe religiously adore this Cross, it im­porting an excellency aboue all others joynt, and separate, being the holy Al­tar of the bloody Sacrifice, that Christ offered for the redemption of man­kind: as also the Ladder by which Christ was exalted to the glory of his body.

CHAR. X. OF A CRISTIAN.

A Christian is a souldier of Christ from whom he ^(a) taketh the name of Chri­stian in Baptism, promising with all to sight for, and in imitation of him his God against the flesh, the world, and the Deuil. He only is a true Christian, that makes Christs life the Compass to steer by in the whole course of his own life. It is not enough, [Page 56]that a man isAug. ser. 16. de verbis A­postolit ecce baptizati sunt homi­nes: omnia illis poccata dimissa sunt: iustificati sunt à pec­catis, negare non possu­mus; restat tamen lucta cum carne, restat lucta cum diabolo restat lucta cum mundo. baptised into the glo­rious name of Christian, vnless his works doe shew what his specious Cha­racter speakes him to be, viz: an imita­tour or follower of Christ, in subduing the afore said aduersaries, this spiri­tuall combat necessarily attending euen such, as are baptised vnto full remission of sin, as soon as they shall attaine to the yeares of discretion.

To subdue the first aduersary the flesh, a Christian must vse it hardly, and by fasting, watching, and praying beat it into subjection after the example of Christ his Captain, who fasted forty daies, watched whole nights, and prayed till the sweat tricled down his flesh like drops of blood falling to the ground: and furthermore suffered it to be scarified with sharp rods, to be torne with thornes, to be fastened to a Cross with nailes of Iron. Since Christ the head, for the example of his members hath so rigorously treated his flesh, that was quiet without rebellion, members in imitation of him their head, ought in all reason, and equi­ty to mortific their flesh, that is vn­quiet, vnto the suppression of rebel­lion: [Page 57] ^(b)and such, as shall punish their flesh in this life shall not be pu­nished for heir flesh in the next.

As to the second aduersary the world, which to wrestle withHieron. stadium est hac vita: hic conten­dimus, vt coronemur. vnto a victory, a Christian must not let it come within himAugust: amarc, in­quit, mun­dum, est a­mare prodi­torem: ama saculum, & absorbebit te. Whosoeuer receiues the world into his armes, embraceth a Traitor to his ruine. As Iudas betrayed Christ to the scribes and Pharises, so the world betraies Christian souls to the deuill: and euen alike, as to each circunstance of the treachery. Iudas gaue souldiers, that were sent to apprehend Christ a sign, or token, whereby to know him, saying, Whom soeuer Marc. 4. quemcunque osculatus fuero, ipse est, tenete cum. & du­cite cautè. I shall kisse, that is he lay hold on him. The same token the world giueth to know Christian souls by, which it betrayes to the Deuils, saying, whom soeuer I shall kisse with a kisse of honour, dignity, prosperity, &c. that is he, lay hold on him. And as [Page 58]Iudas when he had deliuered Christ in­to the hands of the souldiers bad them to lead him away warily, lest he might make an Escape: so the world saith to the deuills in order to Christian souls, which it deliuereth vp: lead them away softly to hell, that is to say, let them fell nothing of misery till they ariue thereIsat. 28. vexatio dat intellectum. lest affliction should giue them full vnderstanding of their condition. Hen­ce followeth plainly, that to preuent the vnhappy trcachery of the world, is to entertaine no freindship with it: and a Christian whom the world hateth is a true follower of Christ, glorying in his Crosse only, wherebyGal. 14. absit mihi gloriari nist in Cruce Domini no­stri Iesu Christi, per quem mihi mūdus cru­cifixus est, & ego mun­do. the world is crucifyed to him and he to the world.

As concerning the third aduersary the deuil, he is a cruell pirate that roueth about in the sea of mans life seeking whom he may rob, and destroy:Chrysost. vocat dae­monem py­ratam. and as a pirate doth not molest much emptie vessells, but rich ships loaden with sil­uer, Gold, precious stones, and consi­derable Merchandise: so the deuil doth not buisy himselfe greatly with Chri­stians, that serue the world, and the flesh, they being empty vessells, and allready vnder his dominion, but fol­loweth after rich ships of Christian [Page 59]souls furnisht with treasures of all ver­tues: he molesteth such chiefly, as are constant in their faith, stedfast in their hope, feruent in their charity, patient in their sufferings for justice sake, and lau­dable in exercising works of mercy: such rich ships of Christian souls he mainly assaulteth, to get them to yeeld vnto him: for the deuill can not rob them vnless they doe yeeld themselues, nor he cannot destroy them, vnless they accept of hisEccles. 21. bis acuta rumph [...]a omnis mi­quitas. two edged sword (which is sin) to destroy themselues, as did Saul^(c) foolishly and his Armour-Bear'er: neither can the deuill come to bord rich Christian ships, if they will stand out against him, he can perswa­de, not force his entrance: but in the pursuance thereof he vseth fair, and foule meanes: he beginneth with of­fers of braue conditions: propoundeth, and promiseth all the delightfull plea­sures, that the world, and the flesh can afford (an these be the deuills^(d) mouse trapps) wherein failing, he pro­ceeds [Page 60]to threats, menacing all manner of miseries, and afflictions: hoeweuer true Christian souldiers make light of his fair promises, and threatened vexa­tions,Diabolus pugnat no­biscum du­plici manu, dextra pro­speritatis & sinistra aduersitatis, prosperis al­liciens, ad­uersis ter­vens: sednec illa appe­tenda, nec ista timen­da exemplo Christi. following the example of Christ their God, who, saith S. Austin, while he was a passenger on Earth con­temned all wordly pleasures, and en­dured in his own person whatsoeuer af­flictions he commanded Christians to suffer for his sake, to the end they should not place their felicity in tem­porall enjoyments, or be frightened with the afflictions of this time, thatRom 8. nō sunt condig­ [...] passiones [...] tem­ports ad fu­turam glo­riam, quae reuelatur in nobis. are not worthy of the future glory, which shall be reueiled vnto them. Rom. 8.

CHAR. XJ. OF A CHRISTIAN PERSECVTED FOR CHRIST'S SAKE.

A Christian persecuted for Christs sake is a child especially beloued of his hea­uenly Father, who scourgeth euery son, that he receiueth, Haebr. 12. quem diligit Deus, casti­gat, & fla­gellat omnē silium quem recipit. He Chasteneth him in [Page 62]whom he delightethAug. in psal. 39. non vis, inquit, flagellum? non datur tibi haredi­tas: omnis e­nim filius necesse est vt flagelletur, vsque adeò omnis flagel­latur, vt nec illi peperce­rit, qui pec­catum non habuit: qui proprio silio, (inquit, A­postolus Rō. 8.) non pe­percit. and spared not him, that neuer had sinned. God bree­deth vp his Children in the school of tribulation, that they may be partakers of his holines, and heauenly enjoy­ments. The rod of persecution is giuen for our profit, in as much, as it mini­streth matter of merit, fortitude, con­stancy, patience, faith, and deuotion, which are the requisits necessary to the purchase of our blessed heritage: in consequence of which persecutours doe not prejudice those, whom they perse­cute, they being through a supream providence assumed to that ministery only, as meet instruments to bring the Children of mercy vnto the inheritan­ce of blessednes.Aug. in Psa. 73. Deus per malos e­rudit bonos, & per patiē ­ti [...]m dam­nandorum exercet dis­ciplinam li­berandorum. God by the wicked instructeth the good, and by a patient toleration of such, as will be damned, exerciseth the discipline of such, as shall be saued. Of affliction is come all our happines:Aug. Epi. 93. Iudas tradidit ad passionem si­lium Dei, & per pas­sionem filij Dei omnes gentes re­dēptae sunt. Iudas deliuered the son of God vnto death, and through his pas­sion all nations were redeemed. Again Christ the same son of god voluntarily endured his affliction teaching us an example, that wee should follow his stepps, 1. Pet. 2. and all that will liue godly in Christ, shall suffer persecution [Page 63]2. Tim. 3. Whosoeuer thinks, that he hath nothing of affliction, is not begun to be a Christian, nor to liue godly in Christ, faith the greatAug. in Psal. 55. qui nihil, inquit. afflictionis sentit, nondū Christianus esse incipit. S. Austin: wher­fore all the blessed Saints of God very gladly rejoyced in infirmities, in re­proches, in necessities, in persecution, in anguish for Christs sake. As a bright, and shining resemblance, or image is seen in a clear looking glass: so they saw plainly in the example of Christ how much it would2. Cor. 4. id autē quod est in prasen­ti momenta­neum, & le­ue tribula­tionis mastra supra modū in sublimita­te aterua gloriae pan­dus opera­tur. aduantage them to eudure tribulation for his sake. They saw that to suffer with Christ was to be glorified with him: and therfore coun­tedRom. 8. existimo e­nim quod nō sunt cōdignae passiones hu­ius temporic ad futuram gloriam quae reuelabitur in nobis. that the afflictions of the present time were not worthy the glory, that would be shewed vnto such, as euery where bear about in their bodyes the mortification of their lord ISSUS. Whe­reby it is euident, that a Catholick Christian vnder the black rod of perse­cution is not without comfort; for as the sufferings of Christ abound in him, so his consolation abounds through Christ. Besides he belieueth that he can­not enter into the kingdom of God, butAct. 14. per multas tribulatio­nes oportet nos intrare in regnum Dei: vnde D. Gregor. vir sanctus. inquit, quos hume exhi­bet pro ve­ritate tuen­da labores, tot iā remu­nerationis suae pignorae intra pecto­ris sui cubi­culū tenet: & sanc dere securus est qui habet bonū pignus apud s [...] at­quē afflictio­nes toleratae per fide Christi sunt quadam pig­nora seu ar­rhae regni calestis. through many afflictions these being the pledges, and earnest of eter­nall life: Wherfore he very gladly re­joyceth [Page 64]to follow the steps of Christ, suffer in the defence of his faith, and to be spoyled of his goods, that thereby he may come to participate of a better, and enduring substance in heauen. Mo­reouer he, that is persecuted for justice sake, taketh great pleasure, when he se­riously considereth, that his persecu­tours are rather his seruants, then his lords, and Masters; for as seruants pre­sent vnto their lords a cup of drink: so persecutours reach vnto those, they persecute a chalice of affliction, wherby they serue, and help them to a purchase of heauenly blessednes. A goldsmith serueth a king, when he maketh for him a crown of Royalty; persecutours ser­ue good Christians, when they afflict them, in as much, as they deuise and forme for them crowns of eternity, and with ihe hammer of persecution fit them to their heads. Wherfore though persecutours lorde it, while they inflict torments; neuertheless they are indeed, but the seruants of the tor­mented: and only aboue them, as chaff is aboue the good grain, not because they are more worthy, but in regard they be more light: and when the time of winowing with the fan of diuine [Page 65]justice shall come, God will make clean his floore, and gather his good grain into his garner, but will burn vp the chaff with vnquencheable fire, Mat. 30. Wherfore persecutours of justmenAug. in psal. 53. flo­rent (inquit) iniusti per­secutores fe­licitatesaecu­li, pereunt in virtute Dei. Non e­nim quomo­do florent, pereunt, flo­rent enim ad tempus, per­eunt in eter­num: florent falsis honis, pereunt ve­ris tormen­tis. doe not perish, as they florish: they florish for a short time, and perish for euer. Furthermore good Christians vn­der the blak rod of tribulation, in as much as they suffer for God, and doc not desert him in their sufferings, God doth not desert them, he is with them in their trouble, and deliuereth, and glorifieth them: God went downSap. 10. descendit ei [...] illo (Joseph) in foueam, & in vincu­lis non dero­liquit e [...]m. with Ioseph into the dungeon, and left him not in the bands; he couereth them vn­der his wings, and secureth themPs. 90 sca­pulis suit ob­umbrabit ti­bi, & sub pennis cius sperabis.... cu ipso sum in tribula­tione, eripiā eum & glo­rificabo cum vn­der his Feathers; he is their sheild, buck­ler, and fortress: he is near to all that call vpon him in truth, Psal. 104. He was not farreIon. 2. orauit Ionas ad Dominum Deum suum de ventre piscis &c. from Ionas, whom he mercifully heard euen praying out of the fishes belly, while the waues of the sea compassed him about: he foresook not Daniel in his den of affliction; for Daniel prayed vnto him,Dan. 6. Deus meus misit Angelum suum & conciu [...]: ora lea­bum &c. and he sent his Angell to shut the lyons mouthes, [Page 66]that they might not hurt him, his An­gell likewise descended with Azarias, and his fellowes into the hot fiery fur­nace, quenched the flames of the fire, and made the midds of the furnace, as a wind of dew blowing,Misit An­gelum suum & eruit ser­uos suos qui crediderunt in eum. and the fire had no power ouer their bodyes: for not an hair of their head was burnt, Daniel. 3. The wind of dew blowing in the mids of the furnace denotat's the spirit of God giuing comfort in the midds of tribulation: as that wind did so mitigate, and temper the hot fire of the furnace, that it had no power ouer the bodies of the three Innocent chil­dren: so doth the spirit of God miti­gate, and sweeten the afflictions, which innocent Christians suffer for his sake, that they may not be swallowed vp with ouermuch heauines. Wherfore such, as are vnder the black rod of per­secution haue no cause to fear, or apprehend prejudice therby hauing God ready to defend them, and his spi­rit to comfort them, which is all sweet, and sends influences of diuine sweet­nes to their hearts, that stirs them vp to praise, bless, and glorify him with Aza­rias, and his fellows in the midds of their affliction, and to pray with S. [Page 67]Paul, Blessed be God the Father of our lord Iesus-Christ the Father of mercies, and the God of all comfort, which comforteth us in all our tribulations. 2. Cor. 10.

CHAR. XIJ. OF CHRISTIAN FAITH.

CHristian faith is the substance of things hoped for. As substance giues exi­stence [Page 68]to the thing, which it is the sub­stance of: so Christian faith causeth the existence of the thing hoped for, representing it as present, that during this life is absent, with greater certain­ty, then if the hand toucht, or the eye saw it. It is^(a) the conuiction of things not seen, that is to say, neither by sense conceiued, nor by reason comprehen­ded.Ephes. 2. Dei enim do­nū est, nem­pe fides. It is the diuine gift, that brings into2. Cor. 10. in capti­uitatem re­digentes om­nem intelic­tum in ob­sequium Christi. captiuity all vnderstanding to the obedience of Christ in a firme assent to supernaturall truth supernaturally reueiled, and propounded by the au­thority of the Catholick Church to be beleiued. This captiuity is a super­naturall motion laid on the will, which it inclineth effectually and vseth no­thing of violence; it proceeds1. Pet. 2. qui de tene­bris vocauit eos in admi­rabile lumen suum. from the marueilous light of saith, that en­lightens the mind among the dark mists of errour. As the carbuncle hath a sin­guiar prerogatiue of brightnes beyond all other precious stones, which is, to [Page 69]shine in darknes, and chase away night: so faith hath a speciall excellency of light aboue all other vertues, which is to dissipate the darknes^(b) of infideli­ty. Examples of this captiuity were the learned Pagan Philosophers, namely S. Denys of Areopagus, Aristides, Iu­stin, Magistrat's, Princes, Kings, and Emperours of all nations, who illumi­nated with the admirable splendour of faith through the preaching of poor fishermen, forsooke their sacrilegious worship of many Gods to imbrace the religion of one crucifyed Christ (that seemed to most Gentiles foolishnes, and to most Iews the stumbling stone [Page 70]of offence, and rock of scandall) hauing respect only to a reward of an endu­ring happines vnseen.

Obedience an effect of the afore said captiuity, and a necessary requisite to faith, is an humble submission of the will to diuine truth, which distinguisheth it from all human perswasion; for an as­sent to naturall verities apprehended ei­ther by sense, demonstration, or expe­rience, requires nothing of obedience: in consequence of which though de­uills^(c) belieue: neuertheless they haue not the vertue of diuine faith, because they want the vertue of^(d) obedience. Examples of this obedience were mil­lions of Christians Primitiue, and mo­dern, who in obedience to Christ endu­red [Page 71]mockings, scoffings, imprisonments, wheeles, kniues, swords, and all man­ner of torments, stedfast, and valiant in maintaining the faith of Christ, and what theyRom. 10. corde credi­tur ad iusti­tiam, ore fit confessio ad salutem. beleiued, with their hearts they confessed with their mouths: with their hearts they beleiued to justice, and with their tongues made confession to saluation: in which consists the cheif praise of Christian faith. It is not e­nough, that a Christian Catholick hath faith within himselfe,Mat. 10. qui confite­bitur me co­ram homini­bus confite­bor & ego eū corā Patrè meo qui in coelis est. vnless he express it outwardly: if he will haue Christ to confess him before his heauenly Father, he ought to confess Christ be fore men. Nothing is more gratfull to Christ then an open confession of ones faith. Saint Peters confession of Christs diuinityS. Hilar. fides (Petri) de diuinita­te Christi habet claues Regni caelo­rum. got the keys of Heauen, and that joy­n'd to a full expression of loue to Christ, merited the cheif place among the twelue Apostles. But faith wanting cha­rity is a lamp without oyle, a candle wi­thout flame, and a body without life: faith in the absence of charity isJacob. 2. fides sine o­peribus mor­tua est. dead, hauing neither nourishment to burn, or flame to enlighten, or life to liue: and as the body doth act by the influen­ce of life: so faith doth work by the [Page 72]support of charity,^(e) and other good works proceeding from diuine grace grounded in the merits of Christ, which are not only signs, or testimonies of faith's presence, but they doe increase,Iacob. 2. en operibus fides cōsum­mata est. and perfect it in the work of iustifi­cation, of which faith is the founda­tion only. Wherby is plainly euiden­ced, that the sole essentiall requisit to sanctifying justice is not faith1. Cor. 13. nunc autem manet Fides, Spes, & Charitas, tria haec: ma­ior autem horum est charitas, I­gitur cum charitas sit maior fide, non debet di­ci quod sola fides iustifi­cet, & sal­uet. alone, called by the name of speciall faith, and counted a certain evident cognition in­fallibly assuring the beleiuer, that his sins are forgiuen him in particular, and that he is made an adopted child of God through Christ. Neither is such a faith the substance of things hoped for, which is the definition, or description of Christian faith deliuered by the Apo­stle, for hope, that is seen is not hope, nor a thing^(f) peculiarly assured is a [Page 73]thing hopd for. Besides when S. Peter bid Simon Magus (who after his bap­tism had retained wickednes in his he­art) to repent, he did not assure him, that his sins should be forgiuen him, saying only vnto him: Repent of this thy wickednes, and pray God, if perhaps the thought of thine heart may be forgiuen thee.) And S. Paul while he preached to o­thers, although he did not apprehend in himselfe any guilt of mortall wicked­nes, yet he durst not pronounce him­selfe justifyed, being afraid of damna­tion: he feared lest while he preached to others, himselfe should become a repro­bate.Aug. ser. 19. de ver­bis Apostoli­ait Paulus suo timore nos terruit; quid enim faciet agnus, vbi aries tremuit? But what shall the lamb doe when the Ram is afraid:^(g) if S. Paul the most sted fast, and valiant in the faith of Christ did tremble, and fear in the wor­king of his saluation, what shall other Christians doe, which be far inferior to him?

CHAR. XIIJ. OF A VVIT-BELIE­VER

A Wit-belieuer is an inuader of Christian faith inordinately attending to naturall reason, and scientificall demonstrations in the search of supernaturall truths, which faith only is entrusted with: ^(a) and ambitious to know before he belieues, he robs faith of its greatest praise, which is first toAug. tract. 79. in Joan. haec est, in­quit, laws fi­dei, si quod creditur non videtur: vn­de illud Isa. si non credi­deritis, non intelligetis. belieue, and then to know, or to belieue what is not known. Also he is [Page 75]an inuader of the true belieuersAug. de v­tilitate cre­dendi con. Manichae. si­delis, Chri­stianus, non rationalis appellatur. name, which is Christian, changing it into an nouell Title of rationall, and according­ly stileth himselfe the rationall belieuer. Besides blown vp with a conceited actiuity of his own witt, he chooseth to teach amiss, rather then to teach with the current of other belieuers: and inuent^(b) vnauthoriz'd, and vnparal lel'd modells of new doctrin, rather then to be counted in the ranck ofLuc. 18. dixit super­bus Phari­saeus nō sum. sicut caeteri homines, er­go sicut cae­teri daemonū infert S. Ber­nardus. Caeteri homines. In the pursuance of his ambition he rips his brain, and forcibly cuts out abortiue notions, which goe rather in a rownd circle of fancy, by which he is biased, then in a right line of reason, tending to the law^(c) of so­briety, and charity, which is the only center of religious consistency. His fancied thoughts he puts forth in bold assertions, dressed vp with obscure [Page 76]words, and dark sentences to take the ears of the ignorant, or such, as being desirous to be esteemed witty, doe a­bandon their judgment to an implicit faith of his new exotick notions. In sum he is a wit-sectary, that fancy vn­der a specious colour of reason hath de­boiched, making him eat tooProuerb. 25. mel mul­tum come­dendo nocet. aboun­dantly the hony of Philosophy, and thereby create her the Mistress, which is but the hand maid of Theology, her office being only to call vnto the Tower of wisdome, and not to rule therin. Phi­losophy is the captiue woman, that S. Hierome wisely aduiseth Pammachius to diuest of her alluring, and bewit­ching haires, and make her bald, assu­ring him, that by so dressing her, she shall bring forth much captiue fruit, and of a Moabit, become an Israelite.^(d) Philosophy so long only is profitable to the Church of God, as she is kept in [Page 77]awe of diuine faith, and in obedience to the schooles of Christian Catholick Doctors. If it were granted thatS. Tho. do Villa-noua, ser. de Epiph. pag. 33. ex­perimento saepè didici­mus, vt qu [...] nimium cu­pit esse Phi­losophus, fa­cilè desinat esse Chri­stianus: sicut magi dum quaerunt in Hierusalem humanum consilium amisere cae­leste signum: sic Christiani nimium quaerentes humanas rationes in diuinis mysterijs perdunt fidei lucom, & fulgorem. Phi­losophy might furnish clear demonstra­tions as requisits to Christian faith, it would follow of necessity, that faith were not faith, being faith, and naturall euidence are inconsistent together ac­cording to the Apostle, who excludeth sight from the walk of faith. 2. Cor. 5.

CHAR. XIV. OF A SINGVLAR DOCTOR.

A Singular Doctor is a wanton schollar of new notions, that blown vp with va­nity, and arrogancy ambitiously endeauou­reth, to get a name aboue other Teachers con­tempory with him ^(a) which is the sole ground of his singularity: and rather then [Page 79]to haue none he laboureth for an ill one, turning from wholsom learningMartia­nus Impera­tor in Con­cil. Calcedo. qui post ve­ritatem re­pertam, in­quit, & Do­ctorum v­nitate stabi­litā aliquid vlterius dis­cutit, mēda­cium quaerit. esta­blished in the vnity of Doctors to exo­ctick, and vnauthorised Tenents which though he craftily diuulgeth for primi­tiue verities, and vaunteth^(b) to haue left modern, as troubled waters, for an­cient doctrins, as clear springs; neuer­theless he carries not the least sound that way teaching nothing that hath any relation to truth or antiquity. In the pursuance of his ambition he makes proselytes of such, as hauing their ea­res itching, doe after their own lusts seek Masters of new notions.Scientia, iuquit, Apo­stolus Pau­lus, inflat, vbi charitas non aedificat: quam sen­tentiam fre­quēter vsur­pat S. Aug. As science without charity begetteth pride, and pride Teachers of Nouelties: so [Page 80]want of science without sobernes brin­geth forth curiosity, which maketh it­ching cares in order to new Masters. The^(c) singularity of one Doctour planteth a sect, and the curiosity of many encreaseth it. In the complea­ting of his ambition he doth not only equall, but exceed the ambitionVolaterra­nus l. 15. Anthrop. E­rostratus, inquit, Tē ­plum Dia­na Ephestae incendit no­minis, & fa­mae libidine. of Erostratus, that to perpetuate his name set on fire the Temple of Diana at E­phesus, counted one of the seauen won­ders of the world; for the ambition of Erostratus destroyed one Temple on­ly, but the pride of a singular Teacher ruines2. Cor. 6. vos estis tē ­plum Dei & 1. Cor. 3. Templū Dei estis, & Spi­ritus sāctus habitat in nobis. as many temples, as the Chri­stians, (which by crafty dealings he se­duceth, and bringeth into errour) eue­ry Christian being a temple of the li­uing God, and the habitation of the holy Ghost: and consequently, as the God of Christians surpasseth in wor­thines Diana of the Ephesians: and as a spirituall excēedeth a materiall temple: [Page 81]so a destroyer of Christian soules, goes beyond Erostratus in wickednes. In like manner he exceedeth the Regici­deIoan. Sa­risburiensis polycratio. Pausanias, inquit, cum Hermaclea percunctatus esset quò nam modò clarus eua­dere posset, subito atquē hic respon­disset, si oc­cidisset ali­quem virum clarum con­tinuo Phi­lippam inte­remit. Pausanias, that made his way to an euerlasting memoriall of a wicked enterprise, thorow the Royall blood of Philip of Macedo, which ambitious­ly he spilt; for a singular Teacher mur­thereth as manySecundum Bedam l. 3 in cap. 10. lucae quos Lucas appellat Re­ges, mat­thaeus vocat iustos, ipsi sunt, ait ille, Reges mag­ni, qui ten­tationū sua­tum moti­bus non con­sentiēdo suc­cumbere, sed regendo prae­esse nouern̄t: kings, as there are just men, which he peruerteth, and draweth from the truth. Howeuer a singular Teacher will not profess open­ly the malice of his ambition, as did Erostratus, who affraid, as it were, to lose the renowning of his name, him­selfe diuulged hisHier. l. con: Heluidium cap. 8. mul­lo, inquit, prodente sa­crilegium, fertur ipse (Erostratus) in medium processisse clamitas sese incendium subiecisse. sacrilegious crime; for though a singular teacher is inward­ly a rauenous wolfe, yet outwardly, for the most part, he appeareth in sheep's clothing. And indeed his ambition is a subtile inordinate desire of glory, a se­cret poyson, an occult plague author of crafty dealings, and mother of hypo­cricy. A singular Teacher neuer publis­heth his wicked affection, lest the ef­fects therof might be therby obstructed: he is like vnto a white tombe, which appeares beautifull outward, but wi­thin is full of filthines. Howeuer, that such teachers should rise euen of Chri­stians, [Page 82]Apostolicall prophecies giue eui­dence enough to beleiue so. When S. Paul said 1. Cor. 11. There must be heresies euen among you, he pointed at singula­rity of doctrine; for the word heresy ta­ken in the precise sense for a choosing, and adhering vnto a peculiar opinion imports as much. When the same Apost­le said, as is related Act. 20. I know of your own selues shall men rise speaking per­uerse things to draw disciples after them; he foretolde the ambition of a singular Teacher. When S. Mathew said Beware of salse Prophets, which come vnto you, in sheeps clothing, he hinted at the hypo­crisy of singular Teachers, which dis­guise their malice with a visard of out­ward sanctity, and thereby craftily cir­cunuent, and bring into errour such, as through weaknes, or wauering in faith, or through itching eares, are giuen to nouelties.^(d) Vnder a false shew, and [Page 83]disguise of outward holines, singular Teachers in all times of the Christian Church haue spread their pernicious Doctrins, as do plainly euidence the Ecclesiasticall Annals of each age res­pectiuely: and indeed Origines, Nesto­rius, Pelagius, Eutiches, (to say no­thing of sundry others) while they wan­tonly presum [...]d of their own witts, and insolently despised the ancient plainess, and lownes of Christian religion, to­gether with the generall practice therof, affected outward piety, thinking therby to get authority, and credence to their new notions, wanting ordinary Mission to preach them. The actiuity of their [Page 84]own witts caused wantonnes, wanton­nes pride, and pride a preferring them­selues before all other Teachers of those daies; yet though the end of such tea­chers be euill, the end for which the supream prouidence permitteth them is good; for God suffereth them to be, that the approu'd, as gold in the fire tryed, may be manifested, and discoue­red from the holow hearted members of the Church. The supream prouiden­ce suffereth them to be, that the carnall thereby may be stird vp to seek, and the spirituall to clear the truth: the supream prouidence tolerateth them to the end, that many may be raised out of their sleep to see the day of God, and be glad therof, S. Aug. c. 8. de verae religione: the su­pream prouidence suffereth them to be choosing rather to draw good out of euill, then to permit no euill at all. But woe to such, as through their fault com­mit the euill, that God suffereth to be.

CHAR. XV. OF CHRISTIAN HOPE.

CHristian Hope is a certaine S. August. vocat Chri­stianā spem certam ex­spectationem gloriae futu­rae. expecta­tion of future glory supported by diuine promises, and perseuerance in good works (the condition of the promises) procee­ding from diuine grace through the merits of Christ. And as God cannot faile of his [Page 86]promise, who is2. Thessal. 3. fidelis au­tem Deus est. faithfull in all he promiseth, or falsify his word, who is the eternall truth, so works done a right cannot be frustrated of the reward pro­mised beingBona opera quae proce­dunt ex gra­tia sunt qua­si pignora, & arahae regni caelestis. pledges of full assurance, which render God their^(a) debter; not because God owes any thing, that is not his own, who is lord of all things, and good works themselues are his^(b) gifts deriued from his grace, that make, them good; but because the reward, that his goodnes gratis, and frankly promises, justice performes;Hebrae. 6. non enim in­iustus Deus, vt obliuisca­tur operis vestri, & di­lectionis, quā ostendistis in nomine ip­sius, qui mi­nistrastis sā ­ctis & mini­stratis. for God is not vn­just to forget the worke, and labour of loue shewn towards his name. Holy Ioh hauing this full assurance of diuine pro­mises shut vp in the cabinet of his heart, was not a more illustrious king sitting in his Regall Throne, then he was glo­rious lying on his dunghill, where he rejoyced, and gloried in the assurance of promised glory, through Christ his [Page 87]Redeemer, though he^(c) was not sure of saluation, nor yet or his own iustifi­cation. Hence euidently appeares the eminency of diuine Hope aboue any human expectation; for this is like dust, that is blown away with the wind, or like the smoake, that is dispersed here, and there with a tempest, to the confusion of him, that placeth his trust in the arme of flesh; but diuine Hope doth not make ashamed: it is the ancre of the soul, and holds it firme, and sted­fast in the greatest storme of tribula­tion, and affliction. And as the ancre of a ship doth not fix in water, but in the firm earth below:^(d) so Christian Hope [Page 88]doth not stay at the porch, or entry of the vaile of the Tabernacle (which mi­steriously represents the floating waters of transitory, and visible enjoyments) but passeth into the inward parts the­rof, which is Sanctum Sanctorum, the ho­liest place mysteriously shewing the throne of the inuisible God, whether is entred the fore-runner for all true belei­ues IESUS-CHRIST the author of diuine Hope. Christ came into the world as a great Phisician to heal the infirmities of man, and he made of his own bloodAug. san­guis medici factus est medicamen­tum phraene­tici. the phisick, that healed him, wherby he begot him vnto a full assurance of Hope, so that it would be impossibile, that he should hate him, as to perdi­tion, for whom he hath shed his blood, as to saluation. Thus Christs death was made the Hope of life, which his resur­rection confirm'd: Christ rising did perfect what dying he had merited, and gloriously risen he entred into the in­ward parts of the vaile, that is, of his hea­uenly kingdom, making way for all such^(e) as shall obserue his comman­dements, [Page 89]to follow, and to receiue the reward of eternall life, that his death hath merited.

CHAR. XVJ. OF CHRISTIAN CHARITY TOWARD GOD

CHarity towards God is a supernaturall loue, wherewith the soul being inuested, loues God only for the goodnes, sanctity and perfection essentiall vnto him. And God is [Page 90]not loued aright, when he is loued forAug. in psa. 52. Deus non propte­rea se amari vult, quia dat aliquid praeter se, sed quia dat se. a reward besides himselfe who is theGen. 17. ego, ait Deus Abrahamo, protector tuus sum, & & merces tua magna nimis. great reward of right loue: also the soul, that loues God aright loues him with all its faculties, strength, and thought,Aug. me­dita. 35. im­mensus es Domine & ideò sine mē ­sura debes amari. Et rursum totū (amorem) à te exigit Deus, qui te tetum fecit. for in the exhibition of loue God requires of man it all, who made him all. As a chast woman, that loues her husband, loues no other man be­sides him (for to loue so, where not at all, or less to loue him, then she ought) so a chast soul, that loues God its spou­se, loues no other reward besides him, for that were not to haue at all, or less affection for him, who will not be lo­ued for any reward, that is not himsel­fe: and indeed a riuer diuided into two riuolets, or branches, the more water it giues to one, the less it bestowes on the other. Furthermore, as a woman doth not loue her husband, that loues him for his mony, goods, and estate: so a Christian soul doth not loue God, that loues him for worldly enjoyments. Aright louer of God does not stoope his loue to any creature, but mount's vp, and sixes it in the Creatour onely, that is, renounces all leagues of loue, and friendship with the world. And truly the.

^(a)The loue of God, and the loue of the world, as contradictories are in­consistent together: to loue God is to hate the world, and to loue the world is to hate God:Iac. 4. a­micitia hu­ius mundi inimica est Dei. whosoeuer will be a friend of the world maketh himselfe the enemy of God. As the same eyes of the body cannot behold the heauen, and the earth together: so the same eyes of the soul cannot look on God, and the world at once: this cannot flie vp on high, when the wings of its affections are glewed to earthly delights. God and the world are two contrary Masters, and command contrary wise. God com­mand's man to abandon all terrene things for him, and his faith, and he will giue him eternall life: the world saies to man, denie, or dissemble thy faith, and Religion, and I will bestow on thee riches, and honours, bring thee out of trouble, and misery, and make thee liue in peace, and plenly at thine own house with they wife, children, and family.

The obseruation of Gods commands is the proofe, and evidence of Christi an charity: for whosoeuer loueth God,Joan. 14. si diligitis me, mādata mea seruate. Et cap. 10. haec (inquit) est charitas Dei, vt mā ­data eius cu­stodiamus, & quo modo (dicit Aug.) dlligis eum, cuius odisti praeceptum? quis est qui dicat, diligo Imperatorē, sed odi leges eius. keepeth his commandements, and doth those things, which are pleasing in his sight: and good works proceeding from the root of charity are without guilt of sin, and consequently gratefull sacrifices vnto God:Io. Deus charitas est, & qui ma­net in chari­tate in Deo manet. who is charity it selfe and in whom a Christian soul abi­deth, whiles it abideth in charity:Quod cha­ritas de fasto deperdatur totaliter quolibet peccato mor­tali, est assertio fide certa ex Tridentino sess. 6. cap. 15. & can. 27. read the character of luxury vvherein this Catholick doctrine is clearely prou'd. and it is as impossible for charity to remai­ne with mortall sin, as fire to burn in water; for as water extinguisheth fire, so each mortall sin driueth away chari­tv. Lucifer was depriued of charity by the sin of pride: Adam by the sin of disobedience: king Dauid by the sinns of adultery, and homicide: and S. Peter lost his charity by denying of Christ, though notIuxta antiquos Patres S. Petrus peccauit ex timore non ex infi­delitate: charitatem amisit, non fidem. his faith, he sinning through feare only. And albeit, that so­me naturall works may be^(b) good mo­rally [Page 93]without both diuine charity, and diuine faith; (for if liberum arbitrium, free, will could produce no good mo­rall action at all without Gods speciall helpe, by necessary consequeuce it would follow that it were wholy ex­tinct; for example he, who could per­ceiue nothing of any coulour without a speciall concurrence, and assistance of God, would be counted wholy blind, that is, it would be thought, that his sight or faculty of seeing were totally extinct.) Howeuer meer works of na­ture inuested with morall goodnes one­ly haue but withered leaues, wanting reall fruits, such as tendAug. l. 4. con. Julia nullum bonū beatificum sine chari­tate: hoc, in­quit, amore opus est, vt sit bonum beatificum. to the glory [Page 94]of Heauen, which is the centre of Chri­stian charity.

CHAR. XVIJ. OF CHARITY TOWARDS OVR NEIGBOUR.

CHarity towards our neigbour is a di­uine loue deriued from the loue of God, as a copy drawn from the originall: S. Greger. ait, quod per amorem Dei amor proxi­mi gignitur, & per amo­rem proximi amor Dei nutritur. Yet as the loue of God causeth loue to our neigbour: so this doth nourish that, passing from, and for God vpon our neigbour; in consequence of which [Page 95]both loues are reciprocally necessary to each other: their consistency depeuds of their vniting together: neither of them is loue to blessednes, if diuided. As God in the creation of time blessed the first day, that was one only, and is not said to haue blessed the second, which made two, that being a number of diuision: so he blesseth the loue exhi­bited to himself, and to our neighbour for his sake, if vndiuided, and one on­ly:Aug. l. 4. confess. c. 9. Beatus qui amat te, & amicum in te, & inimi­cum propter te. he is blessed that loues God for himself, and for, and in him, his neigh­bour. Wherby it is plainly euident, that the loue of such, as loue by reflexion on worldly aduantages only, or princi­pally, do not tend to blessednes which is the centre of charity towards our neighbour: nor freindship is a right scoare to loue vpon, if it be not with conformity, and subordination to the loue of God,Mat. 5. qui facit solem oriri super bonos, & malos, & pluit super iustos, & in­iustos. who as he maketh the sun to arise on the euill, and the good, and sendeth raine on the iust, and vn­iust: so commandeth loue, not only to freinds, but euen to enemyes; these, as well as the others being our neigh­bours:Aug. in psal. 115. tom. 8. om­nis homo, inquit, est omni homi­ni proximice. for each man is each mans neighbour; neither is their any thing, [Page 96]that makes a ChristianSecundum S. Chrysost. nihil est quod sic Deo simi­les facit vt malignis, & laedentibus esse placabi­ [...]m. so like to God, as to loue them, that curse him, to do good to them, that hate him and to pray for them that hurt, and persecu­te him: besides in an enemy is the image of God, a possibility of iustification to life, and capacity of blessednes, which are the chief inducements to charity towards our neighbour. Hence is eui­denced, that because the Image of God, the possibility of iustification to life, and the capacity of blessednes are proper to all men as well others, as our selues, pe­sants, as kings, foes, as friends, therefore we are bound to loue and respect all a like, our neighbour, as well, as our sel­ues, poore, as rich, foes, as friends, for there is no iust difference where the true loues motiues are the same.

The praise, and eminency of charity aboue the vertues of Hope, and faith, (though all three are necessary to sal­uation) consist's in the continuance therof after the enjoyment of blessed­nes, the other two falling away, and ceasing. A Christian soul that shall de­part out of this life in charity shall euer keep it in the kingdom of Heauen, for charity neuer falleth away, or wanteth, the acts which are proper vnto it; nay [Page 97]the blessed souls now loueAug. in Psal. 91. si amamus, in­quit, quem non vide­mus, quomo­do amaturi sumus cum viderimus. more per­fectly God, whom they see, then when they saw him nor, and rejoyce in the glorification of the good, through mer­cyPsal. 57. laetabitur iu­stus cum vi­derit vindi­ctam: & Lu­cae 18. an, in­quit, Deus nō facit vin­dictam ele­ctorum suo­rum clamā ­tium ad se die, & nocte. and the punishment of the wic­ked, through iustice. Also they loue their neighbours more intensly: for charity^(a) increaseth in Heauen, when­ce by necessary consequence followeth, that they intercede for their freinds on earth, intercession, or praier for freinds, being the necessary office, or act of cha­rity, and idle^(b) charity, acting no­thing is not charity: neither in reason can it be objected to the blessed, want ofS. Gregor. l. 4. Dial. cap. 33. quid est, quod ibi nesciunt, vbi scientem om­nia sciūt. Lo­quitur de sanctis in coelo, qui clarè intuentur diuinam essentiam. knowledg who perfectly know and see him, who knowes, and sees all things. Besides Abraham after his death though then he was not admitted into the kingdom of Heauen, had knowledg of Moses, and the Prophets books, [Page 98]which he neuer saw while he was on Earth, and the holy Prophet Ieremie^(c) after his death did pray much for the people, and holy city of Ierusalem: nei­ther doth such intercession derogat from Christ, it being effectuall only through his merits: nor can it be dis­pleasing to GodPsal. 136. nimis hono­rati sunt a­mici tui Deus. who will be honoured in his Saints, and who promised pro­tection to the Citty of IerusalemL. Reg. pretegam, inquit, Deus hane ciuita­tem propter me, & seruū meum Da­uid. for his own, and his seruant Dauids sake.

CHAR. XVIIJ. OF GODS CHARITY TO MAN.

GOds charity to man is the ^(a) will of his mercy towards all men to iustifica­tion, [Page 100]and glorification, which is the end of their creation Orig. tract. 340. in Mat. Deus, in­quit, quan­tū ad se, ho­mines non ad perditionem creauit sed ad vitam ae­ternam. for God made no man to damnation; in consequence of which his will on his part, is to saue^(b) and bring all vnto the knowledge of the truth, and in euidence thereof sweares by the mouth of his Prophet Ezechiel c. 33.Ezech. 33. quare mo­riemini do­mus Israël, dicit Domi­nus, viuo e­go, nolo mor­tem impij. Ubi Tertul. l. de pen. c. 4. ait, Deu in­rasse vt sibi crederetur, quatenus di­xit viuo e­go. he coueteth not the death of a sinner saying: As I liue, I desire not the death of the wicked, but that the wicked turne from his euill waies, and liue; which plainly she wes Gods loue, and mercy to a sinner, for whose sake he sweares, and argueth withall the vnhappines of a sinner, that shall not belieue God, when he sweares. Howeuer God doth not saue all sinners because allOccumen in cap. 2. ad Timoth. Si Deus, inquit, vult omnes homines saluos fieri, quare non fit, quod vult, non fit quia illi no­lunt, nihil enim ex necessitate facit in nobis Deus. Idem docet Aug. l. 1. de gen. con. Manichaeos cap. 3. will not be saued, and Gods will to saue on his part^(c) doth [Page 101]not take away free will on their part, but most iustly he iudgeth them accor­ding to the vsage of their liberty (pre­pared by his grace) well, or amiss: he doth not necessitate either to vertue, or vice; for where there is necessity, nei­ther vertue can merit the crown of glo­rification, nor vice the pain of damna­tion:Aug. l. 3. de lib. arb. cap. 18. ne­mo peccat in eo, quod vi­tare non po­test. a fault that cannot be auoided is not counted a sin vnto damnation: and therefore^(d) God doth not impute to [Page 102]any man as a damnable offence, for being defectiue in binding vp his wounded members, or in driuing away his ignorance, blindnes, and difficulty of liuing aright vnto iustice, these being necessary infirmities, which came of Adams disobedience; the offence that God imputs vnto sinners, is for resi­fting him, who is willing to cure them: for he giues to euery one sufficientS. Tho. 1. 2. q. 106. a. 2. ad 2. & Scotus in primum dis. 46. q. vnica ad primum arg. agnos­cunt gratiā sufficientem in statu na­turae lapsae cui homo re­fragari, seu resistere pos­sit: & hi Do­ctores sunt duo Theolo­giae Schola­sticae Princi­pes. re­medies, or meet helps through grace to heal his wounds, and to know to seek vnto his aduantage, what he is ignorant of to his disaduantage. God shuts not the door of his mercy against the grea­test sinners, who is the vniuersall Fa­ther of mercy: from these premises is conuincingly deducible the full reason of the differentAug. l. de praedest. & gra. cap. 15. docet Nabu­chodonosor manum Dei sentientem in recorda­tione propriae iniquitatis ingemuisse Pharaonem vero contra misericor­dissimam Dei voluntatem pugnasse arbitrio. Dicant autem hune librum falso ascribi Aug. vtcunque hoc sit, locus cit. in canonem Ec­clesiae redactus est. Decret. par. 1. cau. 23. q. 4. cap. Nabuchodonosor. ends of Nabuchodo­nosor, and Pharaoh, though in both was parity as vnto nature; for both were men: as vnto dignity; for both were kings: as vnto iniustice: for both vniustly detained captiue the people of God: as vnto correction: for both were chastened for the same fault: and as vnto the mercifull will of God: whose [Page 103]bountifullnes lead them both vnto re­pentance: Neuertheless there was no parity in their ends; for Nabuchodono­sor by a happy managing of his free will in obedienee to Gods mercifull will^(e) (that by holy inspirations had tempe­red his free will) became sensible of his own misery, and humbly acknowled­ged his own imbecillity wherby, he found the blessed effects of the diuine bountifullnesRom. 2. ignoras, quo­niam benig­nitas Dei ad poenitentiā te adducit. that led him to repen­tance. But Pharaoh through the flexi­bility of his free will resisted Gods mercifull will, and continued in his per­tinacyAug. l. quaes. in Exod. q. 18. ascribit pro­prio Pharao­nis vitio, quod habue­rit tale cor, vt patientiâ Dei non mo­ueretur ad pietatem, sed potius ad impietatem. and hardnes of heart, whereby he experienced in punishments Gods power, whose mercy in diuine Gifts he had contemned. In like manner Esau for hauing contemned the diuine call to the light of truth, becameAug. l 1. ad simplicia. noluit, in­quit, Esau, & non cu­currit..... spreta Dei vocatione reprobus fae­ctus est. a repro­bat, which God foreseeing long before (to whome all future things are pre­sent, [Page 104]and secrets of all hearts open, and manifest) pronounced his heauy dis­pleasure against him, saying: I haue hated Esau; yet God did not hate Esau for what he made him,Aug. trac. 12. in Ioan. sub finē quod audis, homo, Deus fecit: quod audis, peccator, ipse homo fecit dele quod fecisti, vt Deus saluet, quod fecit. but for what Esau made him self; God made him vnto sal­uation, and he made himself vnto dam­nation, dispising the diuine calling, that might haue saued him.^(f) The blind, and hard hearted Iews depriued themselues of the maruellous light of Christian faith; for they might haue be­lieued in Christ, if they had not resisted the holy Ghost, that offered them holy inspirations to chase away their dark­nes, to soften the hardnes of their hearts, and to make pleasing what was displeasing vnto them: namely, the holy Prophesies cōuincingly shewing Christ to be the promised Messias:^(g) Again [Page 105]the inhabitants, of Corozain, and Beth­saida abused a measure of diuine grace to their perdition, that would haue been sufficient to the inhabitants of Ty­rus, and Sidon vnto their conuersion; and therefore woe was pronounced to the Citties of Corozain, and Bethsaida: for if the marueilous works, which were done in them, had been done in Tyrus, and Sidon, they had repented in sackcloth, and ashes: howeuer Gods Gifts, neither outward;Per exter­na beneficia dumtaxat, qualia sunt lex, doctri­na, &c. Dei benignitas non adducit ad poeniten­tiam, sed in­super & si­mul opera­tur in eo in­trinsecus oc­culta inspi­natione. Au­dit, inquit. Aug. homo hominem, vel Ange­lum dicentē, vt autem co­gnoscat verum esse quod dicitur, illo lumine mens intus spargitur, quod aeteraum manet, & lucet in toncbris. nor inward were wanting to these latter inhabi­tants; for God is not desectiue in ne­cessary expedients to the saluation of any one people, whose mercifull will is to saue all.

CHAR. XIX. OF GODS CHARITY IN LAYING HIS COMMANDEMENTS ON MAN.

GOds Charity in laying his commande­ments on man is the execution of his di­uine will in remonstrance of his supream so­ueraignity vnto saluation to euery one, that will keep his commandements: Gods ordi­nances doe shew his superiority, and mans inferiority, and are the diuine compasses by which all such steer their [Page 107]course as tend vnto iustification of life. Originall sin had so wounded the chief faculties of mans soul, that in his vn­derstanding little light was left to see euill, and in the will less delight to doe good: yet the mercifull wil of God compassionating this condition of hu­man misery^(a) gaue his commande­ments written with his own hand in two tables toRom. 7. peccatum nō cognoscebam nisi per legē. point at sin, and gaue together sufficient grace to take away, what the tables of commandements on­ly pointed at,Aug. l. 3. de lib. arb. c. 28. rerum moderatori sūmo placuit iustissime, & vt in ortu hominis ori­ginaliter ap­pareat iusti­tia punien­tis, & in prouectu mi­sericordia li­berantis. though in mans nati­uity appeares Gods vindicatiue iustice, as vnto the said originall sin, and the calamities annexed there to: neuerthe­less in mans groth to the vsing of rea­son, God manifesteth his deliuering mercy, giuing to each man sufficient [Page 108]helps to ouercome the punishments, or miscries, which his natiuity meriteth; And asAug. l. 3. de lib. arb c. 2. vt primus parens, in­quit, me­liores gigne­ret, quam ip­se esset, non erat aequita­tis, sed ex conuersione ad Deum vt vinceret quisque sup­pliciū, quod origo eius ex auersione meruerat, adiuuari o­portebat. it had been against reason, and equity that Adam should beget chil­dren better then he had made himself by his fall: so it were against Gods mer­cy to continue them in the calamities, vnto which they were begot, these being no defects of theirs personally. By necessary consequence is euident Gods clemency, and bountifullnes in laying his commandements vpon man.^(b) By commanding he admonisheth him, as to free will, to doe what he can of himself; as to grace to aske of him, what himself cannot doe, and God most bountifully, and sweetly doth o­perate in mans asking, and cooperate in his doing, graciouslyS. Tho. 1. 2. q. 106. a. 2. ad 2. lex noua, in­quit, iram non opera­tur, quia quantum est ex se dat sufficiens auxilium ad non peccan­dum. Et paulo antz, si quis, ait, post acceptam gratiam noui Testa­menti peccauerit, eum maiore poena dignum esse tanquam maiori­bus beneficijs ingratum, & auxilio sibi dato non vtentem. furnishing euery one with requisits for the execu­tion [Page 109]of all things commanded: further­more God promiseth a reward of eter­nall life to such, as shall faithfully exe­cute his commands, as it wee extorting from them the seruice, and duty which the law of nature obligeth, and the ex­pectation of promised blessednes en­courageth vnto; so that the diuine lawes, and ordinances are sweet, and easy, God only requiring from each man (come to the vsing of reason) what lyeth in his power, or will (fortifyed by grace) to performe. It is the denil that asketh of man hard things, for example, to hate God, blaspheme his holy name, decline his diuine worship, dissobey parents, wrong out neigh­bour, detract from him, wound his ho­nour, and reputation, which are things very hard, being contrary to the light of naturall reason, but God requireth only to loue, and serue him, and our neighbour for him, in which consists the fullnes of all his commandements, and very easy, being conforme to the dictates of naturall reason. Whereby followeth that whensoeuer the deuills [Page 110]request is granted, and Gods denyed, it is not because Gods request is hard, but because mans heart is hardened in obstinacy, and pertinacy against the clear light of naturall reason and super­naturall inspitations. Since the first age of Christianity, for about 1500. Yeares till Luther, and Caluins time, no exam­ple of any author can be produced for hauing impugned a possible obserua­tion of diuine lawes, and ordinances, all writers vnanimously affirmingAug. ser. de tempore, ait, nec im­pessibile po­tuit (Deus) aliquid im­per are, qui iustus est, nec damna­turus est ho­minem pro eo quod non potuit vita­re, quia pius est. Vnde l. 1. retrac. c. 10. ait omnes homines posse si velint implere precepta Dei, sed praeparari voluntatem à Domino, qui operando incipit, & cooperaendo perficit, vt docet Aug. multis in locis, & quod misericordia Dei nos in omnibus praeueniat, con­sentire autem, vel dissentire propriae voluntatis est. that as God, who is good, doth not dam any man for an offence he cannot auoi­de: so being iust, he doth not com­mand things impossible: and indeed to impute to God an impossibility in his commands is^(c) blasphemy, and sacriledg deuesting God of his iustice: besides it giues the lie to the holy [Page 111]Ghost, who saith, that the Priest Za­charia [...], and his wife Elizabeth were both iust before God, and walked in all the commandements, and iustifica­tions of our lord without reproof.

CHAR. XX. OF PREDESTINA­TION OR ELECTION TO THE KINGDOM OF HEAVEN.

PRedestination, or election to the king­dom of Heauen is a firme purpose or de­cree of Gods electiue will vnto glorifying [Page 113]such, as shall depart out of this life in due conformity to his diuine laws, and ordinan­tes; although God as the vniuersall bountifull benefactor;^(a) doth fur­nish each reasonable creature with suf­ficient expedients to see his own infir­mity, to confess his imbecillity, and to know to seek profitablely, what vnpro­fitablely he knowes not: namely, a diui­ne cure for his miseries: and this act of bountifullnes is properly named grace, grace^(b) being frank, and Gratic besto­wed on euery man come to the vse of reason: so that it doth not depend of [Page 114]him, that willeth nor of him that run­neth,Rom. non est volentis, neque currē ­tis, sed mi­serentis Dei: id est, Dei vocatio, seu electio ad primāgra­tiam neque est ex merito bonae volun­tatis, quod importat velle, nec ex merito boni operis, quod importat currere: sed ex solo, & li­bero benepla­cito Dei miserentis, & ideo gratia nominatur, quia gratis datur. ait Aug. but of God only that sheweth mercy Rom. 9. who (if so he had plea­sed) might haue left all mankind in the lump of perdition:^(c) neuertheless God doth not predestinat, or elect any one to the glory of Heauen, whose me­ritorious works (proceeding from his grace) he hath not a prescience, or fore knowledge ofAug.l.de gra. & lib. arb. Paulus, inquit, post meritae bona con­secutus est gloriam, qui post mala merita consecutus est graetiam. Act. enim 9. dicitur Saulus adhuc spirans caedis, & minarum in dis­cipulos Christi: Deus nobis inimicis confert gratiam ex meritis Christi Rom. 5. S. Paul in the mids of many ill meritts, breathing out threat­nings, and slaughter against the disci­ples of Christ receiued diuine grace euen to iustification of life Gratis. Yet he did not obtaine his incorruptible [Page 115]crown, but after many good merits: he had mist of eternall blessednes, if he had not both willed well, and run well in the sweet odour of that grace, which he got through mercy without his own willing, or his own running.^(d) This present life is a race, wherin only good runners obtaine the prize, namely euer­lasting blessednes, which God giues on­ly to those, who perseuer running in sanctity of life, and works of mercy to the end of the race, that is to the hour of death; for such only are the good runners in the race of predestination. Brethren saith the Apostle, Labour the ra­ther, that 2. Pet. 1. Quapropter Fratres ma­gis satagite, vt per bona opera certā vestram vo­cationem, & electionem faciatis; & sanè qui habet in sua potestate causam efficientem, habet & effectnm torrespondentem talt causae: atqui efficax motiuum, quo Deus de­putat efficaciter homines ad gloriam aeternam consistit in bonis ope­ribus factis ex gratia, & in statu gratiae, & in perseuerantia vtrius­que vsque ad finem vitae inclusiuè, & hat sunt in potestate cuius­eunque adulti, ergo & efficax electio ad gloriam. by good workes you may make sure your vocation, and election: whence plainly appears, that Gods eternall ele­ction, or predestination to life euerla­sting is in order to our free will, and good works: In consequence of which [Page 116]t'is. manifest weaknes, and a clear sign, that such are reprobate, and will perish which say, if we be predestinate, doe what we will, we shall be sau'd: nay the Apostie biddeth vs, if we Hope to be in the number of the predestinate (for know we cannot without a speciall re­uelation) doe well, that is exercise good works, that thereby our predesti­nation to glory may be assured: and indeed as God doth distribute his glo­ry, as to execution in reserence to the deserts of those, to whom he dis­tributeth it: so as to predestination, he prepares it vpon the same score: for God doth not distribute the prepared reward otherwise, then he hath prepa­red it to be distributed; whereby is eui­denced, that since God giues the inheri­tance of Heauen in respect of good works proceeding from his mercifull grace: he doth predestinat also to the enjoyment thereof vpon the same scoa­re, and consequently^(e) good works [Page 117]precede predestination in Gods pre­science, or fore knowledg, those being the motiues vnto this. Now ill runners (in the race of predestination of the first class, or ranck, are Infidells, who haue, and do contemn still the merci­full helpes, which God furnishes to make them run euen vnto saluation, for he giues vnto these, beside exteriour^(f) interiour grace to loue him, and to keep his commandements, which are the law of nature so firmly written in their heartes,Aug. lex tua Domine insita est in cordibus no­stris, quam nulia delet, vel delebit iniquitas. that no iniquity doth, or can blot it out: wherfore for as much, as they willfully neglect these bountifull remediesAug infi­deles, inquit, magno bono se priuant, quod non credunt Euangelio, experturi scilicet in sup­plicijs eius potestatem, cuius misericordiam in donis cōtempserunt. they depriue [Page 118]themselues of a great good, or benefit, and shall sind in punishments, the power of him, whose mercy in gifts they ha­ue contemned, Ill runners of the second Class are wicked Christians, who will­fully deuesting themselues of, sanctify­ing grace receiued in or after baptism, become seruants to sin, which doth soPsal. 37. sicut onus graue gra­uatae sunt super me: scilicet ini­quitates meae & Prouerb. 5. iniquita­tes suae ca­piunt impiū, & funibus peccatorum cōstringitur. ouerburden, and with cords bind them, that as Asses ouerloaden they cannot goe, or fleas tyed in chaines they cannot leap: so they cannot run;Haebr. 12. Adulteri, fornicatores &c. nō possi­debunt reg­num Dei. such are voluptuous, luxurious, wan­ton, drunken, and all vnjust Christians, who will neuer obtaine the inheritance of Heauen, not because they cannot,^(g) but because they will not take of their loads, and deliuer themselues out of their cords,^(h) which is in their power [Page 119]to do through teares of true repentan­ce, whereto the diuine bountifullnes leadeth euery sinner. By help of teares, occasioned through diuine grace, holy Dauid, S. Peter, and S. Paul, and S. Mary Magdelen, cast of the heauy loa­des, and troublesom fetters, which sin had caused, and thereby restored to their liberty, run happily vnto obtai­ning the prize, which is eternall glo­ry.

In the great day⁽ⁱ⁾ of generall ac­counts, when the great king of Hea­uen, and earth shall distribute rewardsMat. 16. tunc reddet vnicuique secundum o­pera eius. according to the works of each one, the good runners will be put on his ri­ght hand, and among the sheep intitu­led the blessed of his Father, for hauing giuen meat to the hungry, drink to the thirsty, clothes to the naked, assistance to the sick, and almes to the impriso­ned, which are the works, of mercy; [Page 120]contrary wise the ill runners wanting such merits, and that through their own fault, will be put on the left hand of the king, among the goates, and condem­ned to the euerlasting fire of hell: andAug. non est indignū Deo dicere ijs, ite in ig­nem eternū, qui miseri­cordiam eius contempse­runt. it is not an action vnworthy a king in­finitly iust to say to such, as haue con­temned his mercy: Depart from me ye cur­sed into euerlasting fire, which is prepared for the deuill, and his Angells.

CHAR. XXJ. OF REPROBA­TION.

REprobation is a definitiue, or abso­lute sentence of Gods iustice vnto ex­cluding from his glory, and punishing with euerlasting fire such, as shall depart out of this life in mortall sin, committed Definita est reproba­tio in ordine ad adultos, by an act of their own will. This double paine, one of separation from God, called Poena damni the other of sensible tor­ment, [Page 122]named Poena sensus, is expressed in the sentence it selfe, Depart from me ye cursed into euerlasting fire, prepared for the deuill, and his Angells: Matt. 25. Where de­parture doth import separation from God, and euerlasting fire, sensible pu­nishment; but Gods knowledg of him­selfe, as iust reuenger doth not precede his foreknowledg of man, as vniust of­fender: for though God can deliuer without merits Gratis whom soeuer he pleaseth out of the lump of perdition, that is, out of originall, and actuall sinns, because he is infinitly good; yet he doth not condemne any vnto euer­lasting pains for noe fault, because he is infinitly iust: whereby is plainly euident, that there^(a) is noe positiue act in his diuine will to exclude from Heauen, and adiudg to Hell without preuision of ill works proceeding from human free will: besides it would contradict Gods generall condition will (so often inculcated in holy scripture) to saue all reasonable creatures, which obserue his [Page 123]lawes, and ordinances, if he had an ab­solute priuate will to damne some wi­thout respect to transgression of the sa­me lawes, and ordinances: again that proceeding might argue in God either forgetfullnes of his generall will, or mutability in changing, or illusion in inculcating it, which to conceiue of God were both blasphemy, and sacra­ledg: for thereby he would be deuested of his goodnes, and be also beleiued to necessitate man to ill, leauing him wi­thout free will, or to work, as birds build their nests in the summer by naturall instinct, and consequently to extin­guish in him his own image, and like­nes, Liberum arbitrium, free will, being an essentiall part thereof. Neither can God be said according to truth, and e­quity to harden any man, whom perti­acy, and obstinacy through perseue­rance in wickedness hath not hardened before: that is,^(b) God doth not de­sert before himselfe be deserted, and that is to say God doth not refuse his [Page 124] ^(c)plenteous measure of grace, that brings effectually vnto iustification of life, if man doth not refuse Gods call vnto it: neither doth God ceaseApoco. 3. ecce sto ad os­tium & pul­so. Et Luc. 11. pulsate, & aperietur vobis. to call though man neuer comply with, or con­sent to Gods calling: and as the whole aire is said to be darkened in the ab­sence of the sun, notwithstanding, that stars remaine in the firmament, which furnish an inferior light: so man is said to be hardened (through obstinateAug. l. 1. ad Simpli­cianum. No­luit Esau, & non cucur­rit: sed si vo­luisset, & cucurrisset, Dei adiuto­rio perue­nisset, qui & velle & cur­rere vocando pr [...]staret, ni­si vocatione contempta reprebus fie­ret. re­sisting of the diuine mercy) although he doth not want sufficient grace to call him to Gods plenteous grace, who ob­structs the way of correction to none, and giues power of doing well euen to euery one, though hardened against him,^(d) Pharao as well, as Nabucho­donosor [Page 125]might haue obtained plen­teous grace of true repentance vnto iu­stification of life, if he had not contem­ned gods call vnto it, it was in his, (mer­cifully called) as well, as in the others power to embrace the diuine call vnto amendement: Gods plenteous grace^(e) is like the plentifull nuptiall dinner pre­pared by the king mentioned in the Gospell at the mariage of his son, of which many of his subjects made them­selues vnworthy, because being bidden they did not only refuse to goe, but also sharply treated those, that bid them; Pharao was like these vnworthy bidden guests, for he did not only contemn Gods call to plenteous grace of repen­tance, but also made light of the cal­lers, [Page 126]and therefore God made him an example of his iust wrath, multiplving his miracles, and wonders in the land of Egypt euen to the desolation of him, and his kingdom. Hereby may be illu­strated, what is inserted in the said Gos­pell, to witt, Many called, few chosen. God calleth as he is a mercifull bountifull benefactor, and is said to call many, be­cause he calleth all: for his calling is an act of his first will, which is^(f) his will of mercy to saue all, hauing made none vnto damnation: but God chooseth to his glory, as he is a iust rewarder. And this his choosing is an act of his second will, which is the will of his iustice to reward euery one according to his works, and he is said to choose few, be­cause in respect of the many ill works, which God finds deseruing damnation^(g) he finds few good works to choose worthy glorification.

CHAR. XXIJ. OF CHRISTS CHARITY TO MAN.

CHrists charity to man is the Cup of his passion made ^(a) of human infirmity, [Page 228]and diuine vertue, vnto saluation to euery one that shall drink of it: As Christ pur­posely came into the worldTimoth. 2. Christus Dei, & ho­minum me­diator. media­tor of God, and men excepting none from his mediation: so he purposely of­fered the Cup of his passion for all, ex­cluding none from drinking thereof; which is to say, that,S. Leo. ser. de natiuit. Domini. Do­minus, in­quit, noster peccati, mor­tis (que) destru­ctor, sicut nullū a rea­tu liberum reperijt, ita liberandis omnibus ve­nit. being come to destroy sin and death, and finding no­ne free from the guilt of either he ma­de himselfe the Generall Redeemer of all for their deliuerance out of both; himselfe became the full propitiation, for the sinns of the whole world joynt; and seperat, comprehending euen chil­dren of one daies old, and such as are hardened against himConcil. Va­lent. 3. cap. 5. Christus Iesus Dae­minus no­ster, sicut nullus homo est, fuit, vel erit, cuius naturae in illo assum­pta nō fue­rit. Ita nul­lus est &c. as there is none, or hath been, or euer shall be any, who­se human nature is not assumed in Christ: so there is none, or hath been, or shall euer be any, for whome Christ hath not suffered his passion: in re­gard whereof he is called Sauiour of all, though specially of those, which by ba­ptisme [Page 229]are buried with him into death, that is which drink of the Cup of his passion: for baptism was instituted by him as an essentiall requisite for the drinking thereof vnto iustification of life: and the offering the Cup of his pas­sion had been litle conducible to the end, it was offered for, if necessary meanes had not been prouided to pro­fer it; an end cannot be obtained wi­thout the application of helps conue­nient, and conform there to: and as to this point of generall prouision Christ was wanting to none: for such as are baptised in him, and consequently bu­ried with him by baptism into death of sin, receiue the benefit of his passions Cup, which if they shall constantly keep, they cannot be depriued of eter­nall blessednes due to their holy perse­uerance in sanctity through the merits of Christs death; and all those,Secundum S. Aug. qui nunquam audiuit E­uangelium Chricti ha­bet gratiam, qua possit vel praeceptū naturae im­plere, vel qua possit implorare auxilium ad praeceptū na­turae implen­dum: vnde illud psal. 83. benedictionē dabit Domi­nus qui lege dedit. who are not baptised, if they are come to the yeares of discretion, do infallibly participate of Gods generall grace on the same scoare of Christs death suffi­ciently, as to the obseruation of the commandements, which if they shall faithfully keep, (and these are written in their hearts) they must certainly en­ioye [Page 230]the benefit of baptism, or some o­ther aduantage equalling that, as to iu­stification. Touching^(b) children, who die before the vse of reason without baptism, though they want thereby the benefit of generall redemption, and consequently are depriued of full feli­city: neuertheless their misfortune must not be ascribed to the wanting of a ge­nerall Redeemer^(c) Christ hauing dyed [Page 231]for, and to redeem all, excluding none on his part: it is to be imputed either to the negligence of their parents, who (if Christians) let them die without baptism; if infidels help them not, as they might doe by embracingGraetia im­plorandi di­uinum uu­xilium, & implēdi om­nia praecepta naturae om­nibus homi­nibus adul­tis gratis cō ­cessa est & proinde nemo est cui ad fi­dem Christi aliquis non patent acces­sus: vnde Io. 1. erat lux veraquae illuminat omnem bo­minem ve­nientem in hunc mun­dum. Gods generall grace, that leads them to the marueilous light of Christian faith. Again many times it is to be ascribed to naturall secundary causes, which take Children out of this life before baptism can be administred to them; howeuer God is not wanting in necessary requi­sits, or meanes, as to the full happines of those Infants, which by naturall causes are preuented of the application of ba­ptism: because they do not suffer preiu­dice for want of sufficient expedients, since Christ hath instituted baptism, as a most sufficient remedy vnto blessed­nes in order to all men: and infants are depriued of the fruit, for as much on­ly, as the application of it is obstructed by certaine naturall causes, which God did not dispose, and ordaine to that end, or purpose, but for a generall good of [Page 232]the whole vniuers, which God is not bound to hinder: for he doth not in­uert, or obstruct the order of things settled from the creation of the world: he is not only generall benefactour according to mercy: but also a generall prouider, according to prouidence: he taketh not care of one creature so, as to neglect his care of another, or so to be­nefit one, as to preiudice another; for example if a man should cast himselfe willfully into a hot fiery furnace, God to preserue him from burning should be obliged to hinder the innate actiuity of fire, which is to burne, and so to work miraculously aboue nature, as he did in the hot furnace of Babilon, which God is not bound to doe: howeuer the pre­mises giue euidence enough to beleiue, that Christ is rightly named the Redee­mer, and Sauiour of all. Besides, as a king is truly a king, soueraign lord, and supream Gouernor of his people, though they rebell against him, and will not be gouerned: so Christ is truly^(d) a Sa­uiour [Page 233]of the whole world, notwithstan­ding, that the greatest part thereof through obstinat perseuerance in rebel­lion against his diuine grace, will not be saued: but Christs charity to saue infi­nitly exceeds the zeal, that any tempo­rall Prince euer shewd in gouerning his people: for Christ did not only make a law to saue: but also dyed for the esta­blishing, and conseruing it, as to sauing the whole world, which no earthly Monarch euer did, as to gouerning his people; furthermore Christ left necessa­ry expedients (through the merits of his death) whereby euery one come to yea­res of discretion, might come to the knowledg of this sauing law, vnless such as should be^(e) vnexcusably ne­gligent of the helps mercifully giuen them to that end, and purpose.

CHAR. XXIIJ. OF VERTVE

VErtue (taken in the morall seuse) is a good disposition, or inclination tending to the exercise of honest laudable actions con­formable to the dictates of reason Aug. vir­tus est quae rectè viui­tur, & nemo malè vtitur. no man can vse it amiss, in regard its naturall property is to bring forth good fruit, to makeAristot. 2. Ethic. vir­tus est qua bonum facit habentem, & opies bo­num. him good, that enjoyeth it, and to flourish for euer. As the plant calledMaior, colleg. 20. meminit herbae semper viuae. the herb of life is neuer preiu­dic'd through cold, heat, drouth, or moisture, but all waies continueth in a fresh liuelynes without withered lea­ues: [Page 235]soUirtus ae­ternum vi­uens. vertue beareth vp, and flo­risheth in the midds of trobles, and mise­ries: for as the brightnes of the sun ob­scureth greater lights: so the power of vertue ouercometh the greatest affli­ction; and indeed, as starrs doe not shi­ne, but in the night: so vertue maketh the greatest shew in aduersity, which is the triall thereof. The vertue of holy Iob, and Toby lay, as it were, hid in darknes while they continued in pro­sperity: but after they fell into misery, put, as it were, on a publick stage, eui­dently appeared: fire encreaseth with the blasts of wind, that presse it, and vertue with the fire of tribulation that tryeth it. Again when the good Christians of the primitiue Church we­re racked, tryed by reproches, and scourgings, by bands, and impri on­ments, stoned, howed a sunder, slaine with the sword, then the greatnes of their vertue gaue clear euidence of their loue to God, the desire of heauenly things, and their contempt of the world; hereby tis plaineS. Gregor. l. moral. ad­uersitas est probatio virtutis, nō indicium re­probationis. that aduersity is no argument of Reprobation, it being the proofe of vertue vnto saluation, and piously endured is a manifest token of godlines vnto imitation. For truly the­re [Page 236]is no man so sensless, but beleiuing the old Testament, will receiue comfort in sicknes, or other corporall infirmi­ties, when he shall call to remembran­ce how patiently that great seruant of God holy Iob endured his grieuous vlcers, and how cherfullySacra Scri­ptura re­fert, quod ideo Deus permisit, vt illius modi tentatio e­ueniret To­biae, vt poste­ris daretur exemplum patientiae e­ius, & S. Iob. the noble Toby especially beloued of God bore the loss of his sight. Neither is any man so void of reason if he beleiue the new Testament, but will suffer with ioy re­proches, contumelies, the spoiling of his goods for Christs sake, when he shall piously consider how cherefully the primitiue Saints of the new Testa­ment endured stripes, prisons, banish­ments, gibbets, swords, saunces, kniues, and all sort of cruell torments for the same cause.

The cheif heads of morall vertue be four, which in respect of their eminency are named Cardinall vertues; for exam­ple, wisdome, Iustice, Fortitude, and Temperance, Zorostrates taught, that the soul had wings, and being asked of his schollars, how they might get flying souls, he bid them water the wings therof, with the water of life: and being demanded again, where that water might be had, he replyed darkly [Page 237]after his wonted manner, saying, the Paradise of God is watered with four riuers, and that they might draw from them water of life. By the four riuers of Zorastrates S. Ambr.S. Ambro. l. de paradi­so, & alle­gor. per qua­tuor flumi­na, quorum meminit Zo­rostrat. in­tellexit qua­tuor virtu­tes Cardi­nales. vnderstood the four Cardinall vertues, which be wells of water, that spring vp vnto euer­lasting life. But the sour riuers which are said to haue their springs in the ter­restiall paradise, be Ganges, Nilus, Ti­gris, and Euphrates. The first wherof in as much, as it brings forth gold the Prince of Mettals, and the Carbuncle the best of precious stones, expresses wisdome, which is the queen of sciences, and all knowledg. The second for as much as it watereth the land of Egypt against the violent heats of the sun re­presents temperance, the innate proper­tie wherof, is to suppress the fire of carnall lustes. The third namely Tygris in regard of its swift, and rapid waters, which cast down strong fortresses, re­presents fortitude, that ouercomes the hardest difficulties. The fourth that is Euphrates because of its fruitfull fecun­dity is a symbole of Iustice, that fur­nishes human society with a great a­boundance of good fruits through the true exercise the rof.

CHAR. XXIV. OF VVISDOME.

WIsdome is an armour Rom. 13. armatura lucis (sapien­tia) Sap. 70. proposui pro luce habere eam, sapien­tiam scilicet. of light, which deliuereth from darknes of error, ena­bleth to wrestle against flesh, and blood, and to resist spirituall wickednes in the defence of truth. She is a light in as much, as she furnisheth knowledge, vnderstanding, and counsell Prouerbs. 20. and an ar­mour in regard a man truly wise^(a) re­ceiueth together with wisdome an army of good things, and treasures of hea­uenly [Page 239]graces, wherby he is armed against his own lusts, and wanton desires^(b) and made vndantedly valiant in all en­counters with aduersity: wherfore wis­dome is an infinit treasure vnto such, as lay hold on her, for her counsell preser­ueth, and her vnderstanding keepeth them; as a pillar of a cloud led the Israë­lits in their way by day, and the pillar of fire gaue them light by night, that they might goe both by day, and night Exodus. 13. soe wisdome, is a guid vnto men, which walk in prosperity, as by day, and a light vnto men, that walke in aduersity, as by night. Wisdome is the schoolmistris of the knowledge of God, the chooser out of his works, the teacher of sobernes, the giuer of holi­nes, and the doer of all things most pro­fitable, and acceptable in the sight of Heauen,Jacob 30. Sapientia desursum est. whence she is descended. Wherby is plainly evident, that wis­dome is not the same thing with scien­ce, which taken precisely, hath no bounds, being common a like to each human knowledge: besides many ti­mes [Page 240] 1. Cor. 8. Scientia, in­flat.science puffeth vp him, that fin­deth it, and deceiueth his judgment, rendering him curious in superfluous things^(c) which haue nothing of profit. Of this curiosity in order to science the Athenians were guilty, who, saith S. Lu­ke Act. 17. gaue themselues to nothing else, but to speak, or to heare something of nouelty, which is the mother of schism, and heresy: but in all times so­me wanton wits haue either begot, or reuiued dangerous vnauthorised do­ctrins blown vp with their own science to the end they might be counted lear­ned aboue the ordinary ranck of know­ing men: so that it is no strang thing, that the present age should bring forth new Teachers, and new hearers of pro­phane nouelties; in consequence of the premisses noe man how knowing soe­uer he seems, is truly wise, when^(d) he seeketh out curiously things, that haue nothing of profit, or searcheth into hid­den misteries, which exceed his capaci­ty; [Page 241]for a wise man indeed thinketh with reuerence vppon what God hath com­manded Eccles. 32. in superfluous things search not, and be not curious in many of his works, for many things are shewed vnto thee aboue the capacity of men. Furthermore true wisdom, which is from aboue, is pure, Iacob. 30. That is, without vnclea­nes. A wise man indeed^(e) purgeth out of his heart the leuen of sin, casteth a way wickednes, presseth down the lu­stes of curiosity, of ambition, of vain glory, committeth not fornication with schism, and heresy, despiseth wordly pleasures^(f) and setteth his affection on things that are aboue, and not on things which are on the earth: true wis­dome is peaceable Iacob. 30. A wise man indeed hath nothing of strise in his he­art, is a louer of vnion established in the vnity of Christian schooles, is gent­le, humble, modest, without leuity, pri­de, wantounes, is full of obedience to the Churches lawes, and ordinances, [Page 242]and full of mercy and good fruits wi­thout hypocrisy. Again a wise man in­deed, is wise in order to himselfe Pro­uerbs. 90. if thou be wise thou shalt be wise for thy selfe. The primitiue Christians were wise indeed to themselues, which euery where bore in their bodies the mortifications of Christ IESUS, for they suffered with great patience all manner of tribulations together with the spoi­ling of their goods for his sake, that they might be glorified with him, coun­ting that the afflictions of this present time were not worthy of the glory to come through his merits: and truly what shall it prosit a man, though he did win the whole world, and lose his own soul: or What exchange shall a man giue for his soul Mat. 8. Wherfore such Christians, as desert the Catholick Church to get worldly honours, to heap vp earthly treasures, preferring the world to the faith of Christ, earth to Heauen, flesh to the soul, transitory pleasures, to eternall blessednes,S. Bernard. de conside­ratione. Sic alloquitur Eugenium Papam: quid prodest si v­niuersum mundum lu­creris te v­num per­dens? etsi sa­piens alijs sis, deest tibi sapientia, si tibi non fue­ri [...], how wise soeuer they be to others are not wise to themselues: for the wisdome of such men doth not descend from aboue, but is earthly, sensuall, and deuilish. Ia­cob. 30.

CHAR. XXV. OF IVSTICE

IVstice is a Iustitia definitur virtus red­dens vnicui­que quod su [...] est. Seu con­stās, & per­petua vo­luntas ins suum vni­cuique tri [...] buens. constant perpetuall inclina­tion of the will to render vnto euery one, what is euery on's own: That is to giue vn­to God the things, that are Gods, and to giue vnto man the things which are [Page 244]mans; as the immobility^(a) of the earth is perceiued through an equall weig­hing of its parts in the center of the world, so the firmnes, and constancy of Iustice is establisht, and perpetuated by an equall adjusting of debts vnto God, and man, which is the center thereof^(b) and from equalling, or ad­justing of things due by right, Iustice deriues its name, which in order to God is meet exhibiting of praise, and seruice in regard of his diuine perfections, and thanksgiuing in reference to the infinit benefits he hath confer'd on man­kind, and a meet satisfying for sin, whe­reby God is injured. It is meet, and just, that we praise, and serue God, who is our soueraign lord, of whom we hold all our goods both temporall, and spiri­tuall, and which-indeed are rather his goods, then ours, he hauing deliuered them to us only vpon condition we [Page 245]render him faithfull seruice, that is,Ad Epes. 6. non ad ocu­lum seruien­tes, quasi ho­minibus pla­centes, sed vt serui Christi fa­cientes vo­luntatē eiuo ex animo. not seruice to the eye, as men-pleasers but as good seruants doing his will with a perfect heart, and willing mind.S. Chrysos cum tali, in­quit, vultu respicit. Deus ea, quae facis, cum quali facis. For God regardeth our seruice accor­ding to the manner we doe it; he glo­rifyeth the good, and casteth the euill seruants into vtter darknes: wherfore whosoeuer will be for himselfe, and not for GodS. Gregor. de nihilo Deus fecit omniae: & qui sibi vult esse, & non tiói, nihil vult esse in­ter omnia. will be nothing amongst all things, which God made of nothing: besides it is meet, and just, that we praise, and serue God in regard he is our Father; we are the clay, and he our pot­ter, and we all are the work of his hands Isa. 64. if a child is bound to honour, and serue his earthly Father in deed, in word, and in all patience Eccle. 30. from whom he receiueth his body, much ra­ther he ought to honour, and serue his heauenly Father, that both formes the same body, and breathes into it a breath of life vnto making him a liuing soul, and exalting him to a heauenly in­heritance; wherfore doubtless euery good Christian, when he saith our Fa­ther which art in Heauen, hath a great sen­se of his condition, and taketh thought for pleasing God his heauenly Father, lest he come to heare the heauy senten­ce [Page 246]of Iudgment declared to the wicked Iewes: I haue nourished, and brought vp children, but they haue rebelled against me Isa. 50. or that other Io. 8. ye are of your Father the deuil, and the lustes of your Father ye will doe; Again tis meet, and just that we celebrate the remembrance of Gods immense benefits bestowed on us with thanks-giuing: for heEphes. 2. Deus, qui di­ues est in mi­sericordia propter ni­miam suam charitatem, qua dilexit nos. which is rich in mercy through the great aboundance of his loue where with he loued us euen When we were by nature the children of wrath, and dead in sin, hath quickened us to­gether in Christ by whose grace we are deliue­red from bondage, death, and made partakers of eternall life, to the end we may raigne with him celestially. Eph. 20. One of the ten le­pers Luc. 17. was just, fell down on his face at the feet of Christ, and gaue him thankes for the healing of his corporall leprosy; much rather we Christians, ought to exalt the great mercy of God with thanks-giuing, for as much; as he hath cured vs through IESUS-CHRIST of our spirituall leprosy, which is sin, vn­less we will be like the other euill nine lepers, which returned not to praise God, that had clensed them; or like the pagan Philosophers Rom. 10. which God gaue vp to their vaine thoughts [Page 247]deceitfull vanities, and their hearts fil­thy lusts, because though they knew, yet they did not glorify him, neither were thankfull: Again tis meet, and just, that we acknowledge our sins to God vnto repairing of the injuries done him thereby, and when we^(c) confess with a contrite heart against our selues our wickednes, his mercy forgiues the pu­nishment of our guilt,Ezechiel. 18. si impius egerit poeni­tiam ab om­nibus pecca­tis suis quae operatus est ....omnium iniquitatum eius non re­cordabor. neither will God remember the iniquities of him, that turnes from them, and makes him, a new heart, and a new spirit.

Iustice in order to our neighbour is to pay to all men loue, respect, honour, and duty: that is to doe to euery man whatsoeuer we wouldHaecest lex naturae. Quod tibi nō vis facere alteri nefe­ceris. that euery man should doe to vs; for euery man is euery mans neighbour, there being nothing ofAug. in Psal. 118. omnis homo omni homini est proxi­mus: nec vllae cogit anda est longin­quitas gene­ris, vbi est natura com­munis. distance, as to birth, or kindred, where nature is common alike. Besides Gods law of charity excepts none, his will being to saue, and bring all men vnto the knowledg of his truth;^(d) Pa­gans, [Page 248]Iews, and hereticks through the great mercy of God may cast from them their iniquities vnto iustification of life, in respect wherof the Apostle Timo. 2. exhorteth, that supplications, prayers, intercessions, and giuing of thanks be made for all men: in consequence of the premises, as we would that our neigh­bour should doe to vs, so must we doe to him likewise: as we would, that our neighbour should giue to vs loue, res­pect, honour, and duty, so must we giue to him likewise: as we would that our neighbour should not prejudice us in word, counsell, or deed, so must we doe to him likwise: as we would that all men should keep their faith pawned to us, so must likewise wee performe faith­fully our ingagement with all men. Furthermore Iustice in order to our neighbour is to fullfill^(e) the will of the dead, according to the trust put in us, [Page 249]and to powre out our prayers: to giue of our aboundance, alms, and to vnder goe voluntary afflictions for the faith­full departed, to the end, that such, as after their remouall out of their bodies, stand liable^(f) to temporall punish­ments due to their sins committed when they liued on earth, may receiue re­freshment vnto shortning of their painfull accounts. S. Bernard writeth in the life of S. Malachias, that this holy monck had so great an abhorrence of the wicked courses, which a certain si­ster of his own imbraced, that he made a vow neuer to see her in the flesh. But (saies S. Bernard) she being remoued out of the body, he was freed from his vow, and whom he detested to see in the flesh^(g) saw in spirit; for in a dream he [Page 250]heard a voice, that said vnto him thy si­ster is in the court before thy door, and hath receiued nothing of nourishment for the space of thirty daies, wherwith being raised from sleep, he apprehen­ded suddenly the meaning of the vision, and computing the time of her want of food with the time he had omitted to of­fer for her the sacrifice of mass, he foūd the number of daies to be the very same: then he (saith S. Bernard) that hated the sins, but not the soul of his sister. began againe to offer for her refresh­ment the heauenly bread of the altar, the sacrifice wherof he had omitted du­ring thirty daies afore: and not in vain according to the same S. Bernard: for a very litle while after he saw her before the doore of the Church clothed in a mourning weed, yet not suffer'd to en­ter in, and perseuering in his great work of piety saw her afterwards in a whitish habit admitted into the Church: but not admitted to touch the Altar; at lenght in a third vision he saw her in­uested with a faire whit garment toge­ther [Page 251]with sundry others clothed in white robes, which gaue euidence of her deliuerance out of the bitter afflictions which she had endured in Purgatory. Wherby appeareth how muchIacob. 5. assidua iusti oratio mul­tum valet. the prayer of a just man auaileth, if it be fer­uent; truly the kingdom of God suffe­reth violence, and the violent take it by force. Mat. 11. The extream feruor of S. Malachias piety, as it were by force opened the gates of Heauen to his di­stressed sister, whoobtained through the constant violence of his prayers a spee­dy enjoyment of hlessednes, that was before denyed to her own merits.

CHAR. XXVJ. OF TEMPERANCE

TEmperance is a morall vertue, that ena­bleth the soul to bridle the body: as a bitt is put into the mouth of an horse, that he may obey the rider: so tempe­rance is the bodyes bitt vnto obeying the soul, in regard it suppresseth the iust of the flesh, that foments disquietnes, and trouble to the mind.

As God through wisdome hath for­m'd, [Page 253]and tempered man in measure, number, and weight. Sap. 11. disposing sweetly the members, euery one of them in the body with proportion, de­cency, and order: so through tempe­rance he hath ordered him in measure, number, and weight, moderating all his affections therby, that he be not ca­ried about with inordinat lustes of the flesh. Astrologers teach, that the planet called Mercury raignes in the house of the sign named Virgo, and ruleth ouer the sign Gemini (the two twins) tempe­rance is like this planet, for in the House of Virgo she keepeth her Court, that is to say, virginity is the certain token, and chief habitation of temperance: again she beareth rule ouer Gemini viz: the senses of the body, which are two eyes, two eares, two nostrills &c. as twins borne at one birth, and commit­ted to the care, iurisdiction, and gouern­ment of temperance, it being proper to this vertue to obstruct the wanton waies of wickednes, wherto the senses lead.

The only daughter of temperance, and nurce to all other morall virtues is abstinence, which coueteth nothing, but what is consonant to the light of [Page 254]reason, and rejecteth all things tending to the prejudice either of the body, or soul. (a) For it driueth out malignant humours vnto keeping the body in health; purgeth away the leauen of ori­ginall concupiscence vnto preseruing the soul in sanctity: and as hunger for­ceth a wolfe out of the wood, he lurks in, so it chaseth the diuid out of the soul, he lodgeth in; although no man in Iu­stice can destrov his own flesh: neuer­theless in; reason he ought to keept it vnder.Hieron. nihil magis aestuaet, quā iuueniles medullae vi­no, & dapi­bus infla­matae. For when it is inflamed through much aboundance of wine and meat, it is like to a wild vnruly horse, and cannot be tamed, but with the bridle of abstinence. The flesh is the euill seruantEccles. 33. seruo male­uolo (carni) tortura, & compedes: mitte illum in operatio­nem, ne va­eet. that needs whipps, correction, and work, lest it grow idle, seek liberty, become insolent, and breed much sorow, truble, and vexation: the fatter any ground is, the more thistles it breedeth; euen so the flesh, the more it is pampered vp with dilicacies, the more desires it bringeth forth to the^(b) [Page 255]disquietingS. Pet. 2. obsecro vos abstinere a carnalibus desiderijs, quae militāt aduersus spi­ritum. of the spirit. He, saith Sa­lomon, that delicatly bringeth vp his seruant (the flesh) from youth, at lengh it will become disobedient. Besides such, as from youth be delicatly nou­rished, celebrat the feast before the vi­gil, that is, they feast before they fast: the present, and the next life are, as it were two dayes, wherof one is the vigil, the other the feast, the present time is after the similitude of a vigil, the time of rest to come after death is as a festi­uall solemnity: good Christians wisely consider this. Wherfore in this present life, as in a vigil, they suffer many tri­bulations exercising often watching in hungre, and thirst, and often fasting in cold, and nakednes: but when the festi­uall tyme of the next life is come, they doe then feast for euer, and are clothed in white robs of glory: but the wicked, which inuert the order, that the su­pream prouidence hath appointed, feasting in the vigil: that is, in the tyme of this life, wheras they should haue prayed, fasted, watched, put on sack­cloath, and suffered tribulation in pu­nishment of their sins, when the festi­uall day shall come, they will be spoiled of their rich garments, depriued of [Page 256]their pleasures, and cast into vtter darknes of hell to keep an euerlasting fast in torments.

Yet in regard the soul of man is a no­bler part, then the body, the best absti­nence is in order to it: wherfore S. Paul 1. Coloss. 4 declareth, that it is the will of God our sanctification, that is, the command of God, who hath not called vs vnto vncleanes, but to holynes of li­fe, that we abstaine from fornication, and S. Peter. 1. Pet. 20. in the person of God beseecheth, and exhorteth, that we will abstaine from fleshly lustes, which fight against the soul, and indeed to fast from, and without sin,Cor sa­piens, & in­zelligibile abstinebit à peccatis. is the true fast vnto saluation: for he that fa­steth with the guilt of a mortall offence offereth the body to GodRom. 12. obsecro vos per miseri­cordiā Dei, vt exhibea­tis corpora vestra ho­stiam vinen­tem nō mor­tuam. as a dead carkeise only; that wanteth the spirit of life; but he that fasteth both from, and without sin giueth the body. a li­uing sacrisice, holy, and acceptable vnto God. Hereby appeareth the mani­fest blindnes of many carnall, and sen­suall men, which say, that they cannot abstaine from the pleasures of this life: that t'is impossible to fast from vnclean affections: that t'is not in the power of any whosoeuer to stop the course of [Page 257]the law of wantonnes written in the flesh, to the mastring of fleshly lustes, carnall loue when it engrosseth all power to it selfe, and beareth rule, ma­keth men foolishly mad: for euen then the most carnall man, can fast from meates which he thinkes will prejudice the body, but not from sin, though he know it willAug. omn [...] seminarium voluptatis venenū pu­ta,' id est vo­luptas est a­nimae morti­fera. poyson the soul: likewi­se shame can refrain him from the exercise of his fleshly lustes in the sight of a temporall Prince^(a) howeuer he is not ashamed to commit fornication in the presence of God, who is the Prince of Princes. But the spirituall man, that is wise, and vnderstanding will abstaine from sin. Eccle. 30.

CHAR. XXVIJ. OF FORTITVDE

FOrtitude taken in the proper sense is strength, whereby a iust man is enabled to ouercome the works of the flesh, which are adultery, fornication, vncleanes, wantonnes, emmulations, contentions, seditions, heresies euuy, murder, drunkennes, glutony, and such like Gal. 5.^(a) fortitude is the conque­rer of all vices, and the defender of all [Page 259]vertues in as much, as it quencheth the heat of fleshly lustes, extinguisheth the fire of vnclean delights, refraineth the inbrdinat pleasures of this life, modera­teth the sweetnes of prosperity, sweeten­eth the bitternes of aduersity,^(b) decli­neth neither to the right, or left hand, that is, attempteth nothing of danger out of rashnes, and flyeth nothing of difficulty out of feare, loueth persecu­tion for iustice vnto obtaining a crown of reward for merit; but as fortitude is the armour of all vertues: so all vertues respectiuely are the support of fortitu­de: for example, as fortitude is the sheild, that defendeth faith:^(c) so faith is the root, that bringeth forth for­titude: for God giues fortitude to those, who with a prefect heart be­leiue, in him 20. parae. 16. as fortitude is the preseruer of hope: so hope is the renewer of fortitude; for they that hope in our lord shall renue their strength Esa. 40. as fortitude rendrethCantico. 8. fortis est vt mors di­lectio. charity [Page 260]as strong as death Can. 8. so charity gi­ueth fortitude power^(d) for the meri­ting of life 1. Colos. 13. yet there is but one vertue, that crowneth fortitude, which is perseuerance: for he only, that continueth strong in the exercise of good works to the end, shall be saued. Perseuerance is the coat of Ioseph rea­ching down to the feet: the preistly gar­ment coming down to the ancles: the rump of the peace offering due to God: the heel of good works, that protecteth against the bite of serpents (Augus. ser. 8. ad fratres in Erenio. tom. 10.) no man, that striueth for a prize is crowned, except he striueth as he ought to doe, perseue­ring to the end: a good begining wi­thout a good ending hath nothing of profit; Saul when he began to raign was humble, and innocent as a child of one year 1. Reg. 13. Saul falling of from hu­mility, and innocency lost his kingdom together with his life; if Salomon had perseuered in godlines, he had not been depriued of wisdom, nor Sampson of his mighty strength, if he had taken di­ligent [Page 261]ligent heedMat. 10. Iuda vna cū alijs Aposto­lis dixit Ie­sus: euntes praedicare, dicentes quia appropin­quauit Reg­num calo­rum: infir­mos curate, mortuos sus­citate, lepro­ses mundate, demones eij­cite. and what auaileth Iudas his election to the high dignity of an Apostle, his familiarity with Christ, his society with other Apostles, and the power giuen him against vnclean spirits to cast them out, to heal euery sicknes, and to raise vp the dead Mat. 10. seeing his good begining ended in wicked treachery to the deliuering vp of his di­uine lord vnto death; many begin well, that end ill: many depart from Egypt, and come to the wildernes, which do not enter into the land of promise; that is, many are brought to the marueilous light of Christian faith euen vnto iusti­fication of life, that come not vnto glo­rification: he that endureth to the end, shall be saued. Without^(e) perseueran­ce, neither he that striueth to get the vi­ctory, nor he that ouercometh obtaines the prize. And although perseuerance be a diuine gift freely giuen,Aug. I de prad. SS. ali­qua, inquit, danda prae­parari à Deo non oranti­bus, vt ini­tium fidei, a­lia vero non nisi oranti­bus, vt donū perseneran­tiae. neuer­theless the feruent^(f) prayer of a just [Page 262]man conduceth some thing to the ha­uing of it. Hereby is plainly euident, that true fortitude does not consist in the arme of flesh, or in the outward gallantry of euery man: but in the spi­rit of a just Christian, that ouercometh the lusts of the flesh vnto sanctifying, and glorifying the soul: in consequence of which the fortitude of Mutius Sce­uola, of Cocles, of Attilius Regulus so much renowned, and extoiled by the Roman writers, was but a shadow of true fortitude, in regard their braue en­terprises, and gallant sufferings tended meerly to get a name vnto perpetuating a memoriall of their own praise, that therby the remembrance of their gallan­try might be as hony sweet in all mou­thes for the future. No man how glo­rious soeuer his actions, or passions ap­peare in the sight of the world can lay claim to true fortitude, when they doe not tend to the glory of the soul. Many heathen Captains which haue been re­nowned to the ends of the earth for va­liantnes, are not now crowned in hea­uen for fortitude; for though with their courage they mastred fortresses of earth vnto winning of Cities; yet they did not ouercome the works of the flesh [Page 263]vnto the obtaining of blessednes, whe­rin is the consistency of true fortitude.

CHAR. XXVIIJ. OF SIN

SIn taken in the formall sense ^(a) is no­thing; yet not that nothing, of which God [Page 264]created all things, that were very good: but that nothing of which the deuil hath made all things, which are very euill. For example the deuil through sin ouercame man, and thereby brought him into seruitu­de; for of whomsoeuer one2. Pet. 2. à quouis supe­ratus est: huius & ser­uus. is ouerco­me, euen vnto the same is he in bonda­ge, which is an euil thing, because a slaue is tyed to the will of his master; wherefore a sinnerS. Chris. homo obli­gatus pecca­to per pro­priam vo­luntatem iā non agit quod vult, sed quod dia­bolus vult. of necessity as it were walketh after the flesh in the lusts of vncleanes being it is the deuils will (whose slaue he is) that he doe so.

A stag, that is once mastred by an o­ther stag, afterwardes resisteth him no moreSic referūt naturales de ceruo vi­cto. but boweth down his head whensoeuer he passeth in presence of his conquerour in token of his subie­ction: a maid, that once suffereth her selfe to be deflowred will go whether it pleaseth the deflourer: euen so, he that is once ouercome of the deuil through voluntary condescention vnto sin, after­wards is vnwilling to resist him; some [Page 265]times it is in the power of man to make king whomsoeuer he pleases: but once made he cannot vnking him at his plea­sure: for To whomsoeuer we giue our selues, as seruants to obey, his seruants we are to whom we obey, whether it be of sin vnto death, or of obedience vnto iustice Rom. 6. Wherfore, as a seruant cannot cast of the yoke of seruitude, when, or as he pleaseth: so neither can a sinner accor­ding to the form of morall speech,^(b) free himselfe of his bondage at his plea­sure. As a ship, that hath lost her helme, cannot sail whether, and as her self would, but is caryed whether, and as the wind will: euen so a sinner, that is depriued of the helme of grace cannot doe the good things, which he should, but the euill which he should not, and [Page 266]as ship of it self can descend, but not as­cend: so a man by the power of his own free will can fali into, But cannot rise from sin. The works of nature^(c) can cast him down, but the works of grace only can raise him vp again; that he is a seruant of sin, and freed of iustice is his own free act: but that he is freed of sin, and a seruant vnto iustice, is the work of grace through IESUS-CHRIST; and in­deed if the works of nature were suffi­cient enough to raise vp a sinner vnto iustification of life, Christ had dyedGa. 2. so per legem iu­stitia: ergo Christus gratis mor­tuus: vnde Aug. infert contra Pe­lagi Si per naturā tu­stitia, ergo Christus graits mor­iuus, ergo scandalum crucis eua­cuatum est. without cause. Furthermore besides this bondage, there be sundry other euil things, which the deuil hath made of sin: for he that sinneth speakesJsa. 5. va vobis, qui dicitis malū bonum, & bonum ma­lum, ponen­tes tenebras lumē, & lu­men tene­bras, ponētes amarum in dulce, & dul­ce in amarū. good of euill, and euil of good, puts darknes for light, and light for darknes puts bitter for sweet, and sweet for bit­ter, goes far from the springs of liue [Page 267]waters, and dyes in the waters of vn­clean delights: that is to say a sinner preferreth wickednes to godlines, igno­rance to knowledg, vice to vertue, and death to life, for as much, as he forsa­keth God his creator without whom nothing can be lightened, sweetened, sanctified, quickened; know therefore says the holy Prophet Ieremy cap. 2. and Behold, ô sinner, that it is an euil thing, and bitter, that thou hast for saken God thy lord, which is an infinit treasure of good things.

The deuil makes a couenant with e­uery man that sinneth (which is like the league1. Reg. 11 Naas inter­pretatur ser­pens, & sig­nificat dia­bolum. of Naas the Amonite 1. Reg. 11.) on condition, that he may thrust out his right eye, that is, his obedience to God, and his loue to spirituall things, which is a very ill agreement, in regard it spoi­leth him of knowledg, grace, and glo­ry; a chess player by one negligent re­mouall, or touch of his men a miss often times loseth the whole game, and the whol gaine too: euen so one sin de­stroyeth much good Eccles. 9. for euen When a iust man turneth away from his iusti­ce, and committeth iniquity all his iustice, that be bath done shall not be remembered, but in his transgression, that he hath committed, and in his sin, that be bath sinned, in them [Page 268]shall be dye Ezech. 8. That is: when a sin­ner does not cast away from him his wickednes, wherby he hath taken the couenant of the deuil, and turne to God with a new heart, and a new spirit, but die in the bitternes of his soul, he shall lose all the fruit of his good works to­gether with the glory of Heauen. Nei­ther are these all the euill things, that the deuill hath made of sin: for the bur­dens which he layes on the shoulders of him, that sinneth mortally are most beauy, and grieuous: and albeit, that for the present, they seem sweet, and light, yet afterwards they press him down: as he, that in water drawes a log of wood feels not the full waight ther­of till he come to land: so the burden of a sinner is not felt in the waters of fleshly delights, and the pleasures of this life, but when he shall goe out of them, that is, when he shall depart out of the world, he will find the^(d) water, in which he delighted, as bitter, as wormwood, and the load that sin laid on his neck so heauy, that it will sup­press him suddenly; for as lightening descends from Heauen in the turne of [Page 269]an eye: so a sinner will fall down into hell inJob. 21. in puncto des­cendune ad inferos. Ex Luc. 10. vi­debam Sata­nam sicut fulgur de ca­lo cadentem. a trice, which is the place of di­uine execution in punishment of trans­gressions. As earthly kings haue faire lodgings for the entertaining of the good people, and dark prisons for the punishing of malefactours: so the king of glory, that is exalted aboue all Prin­ces of the earth, hath goodly pallaces for delighting such, as do well, which is Heauen, and dungeons of vtter dark­nes for tormenting of those, that doe euill, which is hell, where the wicked experience in bitter suffering, the power of him whose mercy in bountifull gifts they haue despiced: as he that walketh in iustice, and shutteth his eyes from seeing euill, shall dwell on high with God in full enjoyment of all good things: so he that deuiateth from the waies of godlines, and delighteth in the pathe of iniquity, when the number of his life is cut of^(e) shall dwell below with the deuil in deuouring fire, and e­uerlasting burnings, which is a death without dying; and sorrow without en­ding; [Page 270]for death there, is alwayesS. Gregor­ [...]it miseris [...]ors sine [...]rte. be­gining, and sorrow neuer ending, in re­guard the deuouring fire is for euer burning, and no deliuerance from hell, which is a laborynth in the mids of the earth, though easely entred into, yet af­fordes no guid, or thread to direct out againe, and the windings, and turnings therof minister nothing of pleasure: for brimstone is scattered in euery walke,Job. 14. vndi (que) ter­rebunt eum formidines. and trouble, anguish, feares, together with dispaire, and horrible confusion be on euery side, hope of blessednes being rooted out of this dwelling; yet though there is no regress out of this labyrinth full of all miseries; howeuer not euen the wickedest man, is necessitated to en­ter into it: for God desireth not the death of the wicked, but that the wic­ked turne from his way and liue Ezech. 33. and when the wicked casteth from him all his transgressions, that he hath committed, he shall furely liue, and shall not dye Ezech. 18.^(f) God ceaseth from his iust vengeance, when man turneth to humble repentance; if we [Page 271]would judge our selues, we should not be judged Cor. 11. that is, we should not be tormented in hell, if on earth we would examine our selues, acknow­ledg to God our infirmities, punish our transgressions in the Sacrament of Pennance, master fleshly lusts, and ab­stain from the pleasures of this life, vnto the exercise wherof conduceth much an often reflexion on the greiuous tor­ments, and euerlasting afflictions, which the damned endure; a serious thought of hell encourageth vs to fight valiantly against the deu [...]l, considering, that if we be ouercome of him, he will lead vs captiue thither, and no ransom shall be accepted for our deliuerance out of his tyranny. Often serious thougts of hell unable vs to subdue the Iusts of the flesh and despise the pleasures of this world, seeing that, if these raign, and bear rule we must of necessity giue our members as weapons of iniquity vnto sin, that brings death: for they be the deuils in truments whereby wickednes is committed vnto the killing of our souls: in consequence of which it is ma­nifest madnes to take a sword, and fall vpon it, as Saul, and his armour-bearer did: that is, to run wilfully after vn [Page 272]clean delights, which are the deuils swords, that destroy as many souls, as fall vpon them: if a child of one year will refraine from the milke, which it delighteth in, when at weaning time vn­sauoured bitternes is applied to the breasts of the nurce: much rather a man come to the age of discretion ought to abstaine from wanton pleasures, consi­dering they shall make him dye in the bitternes of his soul vnto euerlasting damnation. And who in reason can tast a thing6, Nūquid potest ali­quis gusta­re, quod gu­statum af­fert mortem. which tasted, bringes eternall death. Moreouer often serious thoughts of Heauen strenghen vs mainly against sin, for as much as nothing of vnclea­nes, be it coueted in the heart, vttered with the mouth, or exercised by out­ward works, can haue admittance there: But as sin is the deuils sword, that sendes souls into hell: so is it Gods sword, that gards the way to the tree of life Gen. 30. And suffers no sinner to enter into Heauen. Wherfore if the wickedest man, that breatheth vpon the earth will take Heauen into his se­rious consideration he must of necessity abhorre, and cast away his wickednes, which obstructs the passage thither, that is, depriues him of the Summum [Page 273]bonum Aug. quid per multa vagaris ô homuncis, quaerend [...] a­nima tuae & corpori, hic ama summū bonum. which is the fountain of all good things: for Heauen is a glorious Citty, a secure dwelling, and a country, thatIudic. 18. tradit nobis locum (coelā) in quo nullius rei est penu­ria. aboundeth in all delights; in Heauen the iust shall be deliuered from the bondage of corruption, into the glorious liberty of the son of God. Rom. 8. in Heauen the iust shall shine as the sun Mat. 13 in Heauen the iust shall be in the hand of God, and no torment shall touch them Sap. 3. in Heauen the iust shall haue fullnes of joy Psal. 16. and lack nothing, they shall be cloathed with robes of immortallity, they shall hunger no more. Liue bread, that des­cended from Heauen shall be their meat, neither shall they thirst any more: the water, that springeth vp vnto life euer­lasting, shall be their drinke; they shall endure no tormenting heates: the wings of the almighty shall couer them. They shall suffer no cold: the sun of iustice shall warme them; they shall desire no sleepe: the bright rayes of the diuine majesty shall expell darknes from their rest: the things which eye hath not seen, neither eare heard, neither come into mans heart, God hath prepared for them, that loue him 1. Cor. 20. The sins [Page 274]which driue away thoughts of Heauen are seauen especially, named capitall vi­ces in regard they be the heads of all o­thers, for example Pride, Auarice, Lu­xury, Enuy, Gluttony, Anger. sloth­fullnes, or wearines in the exercise of good works.

CHAR. XXIX. OF PRIDE

PRide is an inordinat loue Definitur superbia in­ordinatus a­mor propriae excellentiae. of selfe excellency, which is the Eccles. 10. dnitium om­nis pecence est superbiae vnde Chry­sost. tolle, in­quit, hoc vi­tium vt nom velint ho­mines homi­nibus prae­stare, & sine labore cate­ra vitia re­secantur. Origen of all [Page 275]euill affections. For the proud man tur­neth his heart from God, and disdai­neth to beLuc. 18. di­xit superbus Pharisaeus nō sum sicut ca­teri homi­nes, ergo, in­quit, S. Ber­nardus sicut cateri da­mones. counted as other men: wherefore he is indeed, as other Angells, which puft vp with pride because of their eminency, and inordinately car­ryed away with the greatnesEzech. 28. eleuatum est cortuum in decore tuo. of their brightnes coueted equallity with their maker as to similitude^(a) in order to dominion, affecting, as it were, with tyrannicall arrogancy rule, and autho­rity ouer all things created by him, and independence in gouernment euen of him their lord: and therefore God gaue them vp to: heir own lusts^(b) vnto spiri­tuall vncleanes: for they were perfect in [Page 276]sanctifying grace from the day,^(c) of their creation till pride was found in them, which plainly euinceth their mu­tability both in order to their vnder­standing, and will, in reguard they were made perfect both in the one, and in the other vnto saluation, though through the flexibillity of their own free will they vsed ill their receiued san­ctification against the diuine will, vnto damnation: as those euill Angels lifted vp with arrogancy inordinatly desired to haue subjects, and not to be subject (according to the great Dr S. Austin) so wanton schollars blown vp with an actiuity of their own witt, ambitiously [Page 277]couet to haue disciples, and to teach all others. A keeper of sheep no sooner puts the tinckling bell about the neck of any one of them, but it suddenly striueth, how poor soeuer, to goe befo­re, and lead all the flock: euen so God bestowes on man a talent of learning, which no sooner beginnes to tinckle, and sound in his care vnto delighting him, but he lifteth vp his thoughts abo­ueIsa. 14. as­cendam su­per altitudi­nē nubium, & ero similis altissimo. the height of the clouds, and en­deauoureth to sit vpon the mount of the congregation, as Lucifer did Isay. 14. that is to say, arrogantly affecteth knowledg aboue, and rule ouer all o­thers, though very many of the congre­gation exceed him euen in that talent, whereof he is proud: which kind of pride is a thing, as vnnaturall, and mōstrous as if a toad should be borne of a woman: and such a vaine glorious vaunter^(d) of the gift his maker hath giuen him, is sick of health, and dyes of a soueraigne medicine. Likewise God giues vnto some men great aboundance [Page 278]of wealth, which through ill managing blowes them vp vnto dominiering o­uer, and despising all others, that be not equall with themselues in riches: which is a thingSeneca, si videamus murem do­minari velle alijs muri­bus, nūquid risum te­neds. as ridiculous, as to see one mouse alone lorde it ouer all other mi­se: for as euery mouse is euery mouses companion, so euery man is euery mans fellow, seeing that by the law of nature euery man is euery mans neighbour.

As the beginning of the first Angels pride was an inconsiderate enterprize to make himselfe like The most high in dominion: so the beginning of the first mans pride was an inordinate desire to make himselfe like The most high Gen. vt essent sicut dy cognoscē ­tes bonum, & malum. in knowledg, and God the most high brought both their prides to condigne punishment excluding the one from his heauenly, the other from his terrestiall paradise: yet for as much, as Adam the first man was less culpable being a wea­ker vessell,^(e) then Lucifer the first An­gel, the diuine mercy led him, together [Page 279]with his consort vnto repentance, whe­reas the diuine Iustice without delay sent the other together with his associa­tes into deuouring fire, and euerlasting burnings, whereby their beauty was de­filed, their brightnes couered with darknes, and their pride turned to ma­lice, and enuy, and of Angels made de­uils, which hate God, as the chastiser, or inflicter of their torment, and euery man, as the adopted heir of that blessed­nes whereof they were iustly disinhe­rited: and tis hard to tell whether their hatred against God, or their enuy a­gainst man is greater; to the dishonour of God they powre out curses, blas­phemys, and all abominations: to the destruction of man they employ all crafty dealings seeking whom they may bring into the snares of perdition; they deal cunningly with men, as crowes deal with nuts, the fruit whereof they couet: for as these take vp nuts, which they cannot break on the ground, and lift them on high to let them fall a­gainst stones: so the deuil strius to lift vp such, as they cannot master while they be on the ground of humility, to honours, riches, and dignities, that so eleuated he may bring them into the [Page 280]snares of pride, and let them fall down into the pit of euerlasting miseries. Buil­dings of riches, honours, and dignities made without theProuerb. 17. qui al­tam facit do­mum quaerit ruinam. foundation of hu­mility are like fair high houses, that want competent walls, and pillars to support them, and consequently must fall of necessity to vtter ruine. Besides God resisteth the proud, and giueth grace to the humble, that is, his mercy translatethS. Prosper non per [...]eni­tur in alti­tudinē Dei, nise per hu­militatem, & cui ap­propinquat subditus ab eo recedit elatus. into Heauen such as hum­ble themselues, and casteth down into hell those, that exalt themselues. As wa­ters descend from the mountaines into the vallies: so diuine gifts come from aboue vpon the humble. Wherfore ô Christian man humble thy felfe vnder the mighty hand of God, that he may exalt thee in due time: be sober, and watch: for thy aduersary the deuil, as a roaring lyon walketh, seeking whom he may deuour 1. Pet. 5. and the grea­ter thou art in wealth, dignity, and pla­ce, the more humble thy selfe, and thou shalt find mercy with blessednes before thy maker^(f) as pride is an euident sign of reprobation, so humility is a ma­nifest token of predestination.

CHAR. XXX. OF COVETOVSNES

COuetousnes is an inordinat desire of ri­ches, which are the seruice Eph. 5 di­uitiae appel­lantur Ido­lorum serui­tus. of Idolls, in regard the Couetous man turnes Idolater of his goods, thinking, that felicity standeth thereinChrysos. 64. in mat. sicut Jao­lum, inquit, temples, sie auari aurū clau [...]tris, & vectibus se­piunt &c. as Idolaters, saith S. Chry so­stome, enclose Idolls in temples: so co­uetous men enclose, and defend with barrs, and lockes gold, and siluer, pre­paring [Page 282]in the room of temples chestes, and afterwards adore their shut vp treasure, and choose rather to lose their eyes, or life, then any part therof. They be like vnto a certain peoplePlutarchus in quas. Gracis. called AEneani, who were perswaded by their Oracle, that they should be spoiled of their country, if they gaue away the least parcell of it: for though they see their brother to haue need: neuerthelessAuari ita clausos om­nibus volūt benignitatis fontes, vt quod est in sordido cha­ractere apud Theophra­stum) neque salem alijs commodent, neque illic­mium. they shut vp their compassion from him, as if they were to lose all their goods by parting with the least piece of coyne to the helping of him: besides there is no more^(a) vnsatiable greedines, then is the loue of mony: as the matter of fi­re is, so it burneth, and according to the aboundance of riches the desire thereof increaseth, and cannot be satia­ted: for as wine shut vp in a vessell quencheth not the corporall thirst: so mony locked vp in a chest neuer put­teth out the fire of auarice: the soul which is the cabinet of loue (because of its spirituallity) cannot be filled with mony, no more then the chest, that is the cabinet of gold, can be filled with [Page 283]loue in regard of its corporallity, there being nothing of proportion between a corporall, and spirituall thing; again, he that loueth riches inordinatly shall be without the fruit thereof Eccles. 50. no good comes to the owner therby, but the beholding of, or wallowing in them, as did the^(b) couetous Emperour Caligula.

A warran keeper after he hath made his ferret very hungry, then he sowes the mouth, and puts it into a cunny­burrow, where the famished beast tum­bles among, scratches with its nailes the rabbits, but cannot deuour any one to the satiating of hunger: the like strata­gem the deuil vseth with the couetous man: he stirreth vp in him a vehement loue, and an vnsatiable greedines to keep vp riches, but lets him not haue the enjoyment, as to vsing them:S. Cypria cpis. 2. nec intelligit mi­ser auarus speciosa esse sibi supplicia auro se alli­gatum te­neri, & pos­sideri magis quam possi­dere opes. nor saith, S. Cyprian ep. 2. the couetous man vnderstandeth, that to be confined to gold, and to be possessed by, rather then to possesse his treasures are but ho­nourable punishments. Hereby appea­reth, [Page 284]that the poor man, that dreame h a dream, that he hath found a mine of gold, is as rich, as the couetous man, that hath chests filled with wealth, which he vseth not: and indeed he that is couetously rich is a veryPsal. 75. dormierant semnium suum, & ni­hil inuene­runt omnes viri diuitia­rum in ma­nibus suis. Et Job. 27. diues: cum dormierit, nihil secum auferet: a­periet oculos suos, & nihil inueniet. dreamer: the time of his dream is the night of this present life: the time when he wake­neth is the hour of death: the dream it selfe a vain deluding imagination, that he abounds with worldly treasures; for death comes with his dart, opens the door of his soul, and seising on him, says, that he must depart suddenly from his goods, where with wakened out of sleep, and perceiuing an vnauoidable necessity of his departure looks on euery side thinking to beare somthing away, but finds nothing: only he sees to his greife, and sorrow, that he was but rich in his imagination, and that the multi­tude of riches, in which he delighted were turned into a dream. Furthermore the rich man is like vnto a dog, that fol­lowes two men, and tis not perceiued to which of either he belongs till they part themselues, but then the dog goes with him, that is his own master: for till the rich man departs this life tis not known whether the riches he enioyes [Page 285]be his, or the worlds goods: but their stay with the world after his departure giues euidence enough to beleiue, that the world, and not he had the supream dominion ouer them; neither are worldly riches properly^(c) the goods of man: for such only be his proper goods, as are within his soul, namely vertues, and sciences, or within the bo­dy, for example, health, strength, beau­ty: as a wall is not denominated whit of whitnes abiding in a subject distinct from it: so no man can be named pro­perly rich in regard of temporall riches, these hauing norhing of inward con­nexion with either body, or soul. Out­ward worldly-goods be properly cal­led goods, fortune, and in reason such frail treasures ought not to be counted mans goods, because they turn him from the supream good, which is God: because they draw him to vice, and hin­der his aduancement in vertue: because they are thornes, which choke the good seed of the Euangelicall sower, that is, the word of God, rendering it vnfruit­full: filles the soul with vnprofitable de­sires: [Page 286]prick, teare, and pine away the body through tormenting cares: and lastly bringes poor man into the pit of the deuil: for they that will be rich, saith the Apostle, 1. Timot. 6. fall into tem­ptation and snares, and into many foolish, and noisome lustes, which drown them in perdition, and destruction.

A ship, that is fastened to the earth cannot sail to the hauen, she tends to: euen so a man whose affections are fi­xed on earthly riches cannot pass to Heauen, which is his hauen, in regard the ship of his soul stickes fast to the ground of worldly treasures: howeuer riches in themselues are not euil: as the poor labourer, that spreads fatt dung abroad ouer all his feild, renders it fruit­full vnto^(d) bringing forth much cor­ne: so the rich man that distribut's his riches to such, as be in necessity, prosits his soul vnto iustification of life: but who is he, that vses well his riches, which he might abuse? who is he, that might doe euil with his gold, and hath [Page 287]not don it, might offend, and hath not offended? who is this blessed rich, which is found without blemish, and hath not gon after riches, nor hoped in mony, or treasures wherby so many are destroy­ed? who is he? for he is an example of glory, and his goods be established in our lord, and all the Church of Saints shall declare his almes Eccles. 31. the bles­sed rich is he, that maketh himselfe poore hauing great riches: or he that of his little substance is not afraid to giue a little almes. In the law of Moses the old Tobias was blessedly rich: he gaue the first tenth part of all his goods to the Priests the sonns of Aron: another tenth part he sold, and euery yeare be­stowed it in good vses at Ierusalem: the third tenth part of his goods he destri­buted among them, to whom, it was meet: he powred out great almes to his brethren, and gaue his own bread to such, as were hungry, and his own clo­thes to those which were naked. Tob. 10. likwise Zaccheus was blessed in riches, that gaue halfe of his goodsQui mise­retur pau­peri beatus erit; beatus, qui intelligi [...] super egenū, & paupe­rem; id est, qni prouidet egenis, & pauperibus. to the poor, because saluation came therby to his house. Luk. 19. and that almes laid vp a good store for him selfe, in regard it deliuered him from death, and suffe­red [Page 288]him not to come into darknes. In the law of grace the primitiue Chri­stians were the blessed rich: for many, which were possessors of lands, or hou­ses sold them, and brought the price, and laid it down at the Apostles feet, and it was distaibuted according to the necessity of each one respectiuely. Act. 4. and down from the Apostles to the present times the Church hath produ­ced numberless numbers of blessed rich in euery age respectiuely, and our coun­try of England makes a larg claim to the blessed rich, as euidence the many beautifull Churches, sumptious Mona­steries, goodly Colleges, and famous hospitalls, which the almes of its pri­mitiue Catholick Christians haue ere­cted in the honour of God, his glorious Virgin mother, and other blessed Saints. But truly the modern haue much sur­passed euen the primitiue Catholick Christians of this Iland for as much, as they haue gladly born the yoke of per­secution, patiently endured the spoiling of their goods, and willingly suffered banishment taking vp their Cross of tri­bulation after the example of their hea­uenly Master the son of God, that des­ceuded from Heauen to exalt, and ren­der [Page 289]pouerty estimable beyond worldly treasures; for coming into the world he made choiceElegi te in camino pau­pertatis, ait Propheta. of a poor Virgin in the furnace of pouerty, of whom he was made man, and in lieu of a glorious pal­lace sutable to the king of glory at his first entrance into the world, was lod­ged in a stable: in room of rich mantles was wrapped in poor swadling cloathes. In stead of a bed of state he was laid in a crath, or manger; and while he was conuersant on earth, he had not wheron to rest his head; besides at his departure out of this world he was stripped of all cloathes. Wherfore tis a great abuse, saith S. Bernard, and manifest madnes if we shallS. Bernar­dus magna abusio: vt quis diues esse velit, pro quo Deus pauper fier [...] voluit. couet to be rich, for whose sake the son of God made himselfe poor.

CHAR. XXXI. OF VSVRY

USury, whichcomes of couetousnes taken in the proper sense implies lucre, that is, gain gotten, exacted, or coueted of the loan of money princi­pally, and precisely aboue the Capitall sum, or of some other thing, which [Page 291]through vsing consumes away, namely oyle, corne &c. aboue the capitall stock. Here the particle lucre denotates reall money, or a vantage, that carries the price, or valeu of true money: for he, who lend's to an other man with intent onely to make him his friend, or to keepe him from being his Enimy, or lends meerly to preuent an vniust ve­xation, does not commit vsury, since he reaps thereby nothing of lucre, that bears the price, or valeu of money, be­cause the motiues of such loane be spi­rituall, in consequence of which the lu­cre, that comes of them must of necessi­ty beS. Math. c. 15. & cen­tuplum ac­cipietis &c. hic saccrtex­tus intelligi­tur de lucre spirituali. spirituall also. The particle prin­cipally makes the primary, or principall intent, and aime of receiuing encrease aboue the Capitall to be a requisit ne­cessary to the guilt of vsury: and indeed a secundary, or less principall intention of gain has nothing of wickednes, for exāple t'is lawfull to serue the Church, or the chief Prelate of a Church with a secundary, and less principall intent in order to the obtaining of a benefice for his seruice: likewise t'is lawfull to cele­brate, or heare diuine seruice vnto re­ceiuing daily distributions, or to serue God in hope, and in reguard seconda­rily [Page 292]of worldly rewards and enioye­mentsPsal. 118. inclinaui cor meum ad fa­ciendas iu­stificationes tuas propter vetributionē. which is the doctrine of the Council of Trent sess. 6. can. 3. The particle coueted is inserted in this cha­racter, or definition, because vsury does not consiste onely in opere: in the recei­uing of vnlawfull interest: or in ore in the exacting thereof, but also in corde, in the desire, and coueting of it: (whence comes the distinction of real, and men­tall vsury) for S. Austin defines sin, Factum vel dictum, vel concupitum contra legem Dei: that is, sin is a transgression of the law of God either in deed, word, or thought. By the particle precisely is meant, that in the lucre, or gain, which comes of lending is the consistency of vsury: for a man that has a sum of mo­ney design'd, and ready at hand for traffick in a certain, or probable way of encreasing his riches lawfully, and not­withstanding all this, of his good will (which is charity) lendes the same sum to a neighbour, that is pressed with ne­cessity, he does not commit vsury in coueting, exacting, or receiuing interest aboue the Capitall, because lucre inue­sted with that circumstance comes not precisely of lending, it being rather a recompense vpon an other scoare cal­led [Page 293]by diuines lucrum cessans, lucre cea­sing, which may be lawfully exacted, or sould, without incurring vsury. Nei­ther matters it, that the gain exspected from money, that is actually ready, and deputed to trafficke is vncertaine be­cause, of the many casualities, whereby it may be obstructed: for a fisher man does not commit the sin of vsury, that selles a cast, or draught with his net, though nothing of benefit arise there­by to the buyer, and indeed the profit is vncertaine according to the Apostles answere to Christ Luc. 5. Domine per totam noctem laborantes nihil caepimus. Ma­ster wee haue trauailed all night laun­cing into the deep, and letting down our nets to make a draught, and haue taken nothing Again tis not vsury to re­ceiue, exact, or couet vantage aboue the capitall in regard of prejudice precisely suffer'd by the loan thereof, and this Di­uines call damnum emergens, dammage that comes of loan precisely: and truly no man is bound to pleasure his neigh­bour to the prejudice of himselfe; in consequence of which, a man for exam­ple, that lends a sum of money out of good will, and thereby receiues dam­mage, may lawfully receiue moderate [Page 294]interest vnto compensing his loss: for this is not to encrease his riches in ver­tue of the loane precisely, but to repaire the dammage suffered thereby, which is the doctrine of S. Thomas q. 78. ar. 2. ad 2. And the common assertion of Catholick Doctours. Besides Pope Leo the tenth in consideration of damnum e­mergens, hath defin'd in the Council of Laterain, that the publick banks na­med montes pietatis, mounts-piety, con­taine nothing of eueil, and that they may iustly exact, and receiue some­thing of moderate encrease aboue the capitall in respect of the expences whe­re vnto they are liable, which in earnest are great, for they require a spatious house together with conuenient rooms for the receiuing of pledges; likewise they entertaine many seruants in order to sundry offices, namely, to receiue, price, distinguish, and conserue the pledges, to call in, pay out moneys, and to take, keepe, and giue accompts of affairs; whereby is plainely euidenced that the mounts-picty are subject to great expences, in reguard whereof they may lawfully exact, and receiue something of moderate interest aboue the capitall: for Aequum est vt nulli sua [Page 295]pietas noceat: moreouer t'is a rule in law, qui sentit commodum debet etiam sentire o­nus. The particles moderat interest is added, because those are guilty of vsu­ry, which in taking of interest vpon the scoar of damnum emergens, or lucrum ces­sans, doe not what is lawfull, and right, do not shew mercy vnto the poore: do not restore the pledges to their deb­tours, but contrary wise oppress, and tye them to hard conditions, and bargans, and exact immoderate interest vnder specious pretences of damnum emergens, or lucrum cessans, which is a meer colour of seeming equity, that serues as a cloa­ke to palliate, that is, to couer, or hide vsury, and palliated vsury is no less de­testable, and execrable in the sight of God, then if it were outwardly appa­rent: for all manner of vsury taken in the proper sense is vnlawfull bearing the guilt of deadly sin: 10. the old law forbid's it ps. 14. Lord who shall dwell in thy Tabernacle, who shall rest in thy holy mountaine....he that has not giuen his money vnto vsury: from this sacred text the Council of Nyce infers a diuine precept condemning vsury: again tis forbidden Exod. 22. If thou lend money to my people (saith God by the mouth of his Pro­phet) [Page 296]that is to the poore with thee ....thou shalt not oppress him with vsury: ne­uertheless the ancient Iews Deut. 23. had a priuiledge by diuine dispensation to lend vpon vsury vnto a stranger, that is to an enimy, whereby were meant the Cananites, and Amorits, whom God commanded the Israëlites to destroy lest they should be a meane of their ruine, and according to S. Ambrose l. de Tob. c. 15. Vbi ius belli, ibi ius vsurae in consequence of which since the Israëli­tes might kill the Cananites, and Amo­rites without sinning, they might law­fully spoile them of their riches: and since God de facto, as Dominus vniuerso­rum, supream lord of all, granted the sa­me Israëlites leaue to depriue the Egyp­tians of their gold, and siluer vessels, it ought not to seem a strang thing if he toleratedS. Tho. q. 78. ar. 1. ad 2. & q. 13. de malo ar. 4. ad primū cui subscri­bunt Caie­tanus & So­to, ait, Ju­daeis non suis­se concessum exigere vel recipere vsu­ras ab alie­nigenis tan­qnā ailiqnd in se licitum sed permis­sum, seu to­leratum, quo pacto tolera­batur inter illos libellus repudij cau­sa maioris mali euitan­di. the loan of money vpon v­sury. 20. tis forbidden in the new law Luc. 6. Date mutuum nihil inde sperantes, lend hoping nothing thereby; The lat­ter particle of this sacred Text, namely, hoping nothing thereby, implies an absolute precept, though the particle lend, that goes before, importes counsell onely, and the sense, and meaning is, lend, but in vertue thereof take, exacte, or couet [Page 297]nothing of encrease (aboue the capi­tall) that is of interest, that carries the price, and valeu of money. 30. Vsury in­cludes an intrinsicall malice, in conse­quence of which tis forbidden by the law of nature: and indeed tis against the dictates of naturall reason to exa­cte lucre of a thing, that is not ones owne neither as to the dominion, nor vsage thereof: but he that lend's, for example, money, wine, oyle which through vsing consume awayCōtractus transferen­tes dominiū sunt emptio, venditio, do­natio, & mutuum per quod gratis creduntur res quae in numero mē ­sura vel pō ­dere consi­stunt & vsia consumun­tur. trans­fers the dominion, and the vse ther­of from himselfe, wherefore tis mani­fest iniustice to exacte, or contracte for lucre aboue the capitall stock, that is lent, and herein precisely lies the con­sistency of mutuum, loane: Besides tis vnlawfull to exacte interest of fruit from a thing, that is vnfruitfull, and wholy barren of it selfe: but for exam­pleNummi nō pariunt a­lios nummos, nec frumen­tum in arca, vel iam con­sumptum, parit aliud frumentum. money cannot bring forth money being in it selfe fruitless. Agam the sel­ling of time is a transgressing of the di­uine, and naturall law, that haue made tyme, sun, and aire common to all alike: but such as in vertue of lending preci­sely (namely money, bread, wine, oyle which consume away with vsing) for [Page 298]dayes, weekes moneths yeares, receiue, or exacte interest aboue the principall stock, sell tyme: for since a thousand crowns exceed not the valeu of a thou­land crowns, to exact lucre, or interest precisely in regard of the loan thereof for a moneth, or a yeare, is to exacte an encrease of riches for the tyme of the same loan, which implies selling of ty­me: neither matters it though the party that lendes say, that he does not exacte interest in respect of tyme, loan, or v­sing of the thing lent, but in vertue of the gain, which the party, that bor­roweth reaps thereby: it matters not, I say, because tis vnlawfull to exacte an encrease of riches from any thing, that is not ones own: but he, that lendes mo­ney can haue no iust claim to the lucre, that comes of lending, and vsing it, be­cause the loane transfers the dominion, and vse of the money to the party, that borrowes, wherefore the gain pertai­nes in equity to him, who has the pro­perty, and vse of the thing of which the gain comes, whereby appears clearly the difference, that is between a thing lent taken in the proper sense afore mentioned, and a thing let, or set to hire: [Page 299] Conductor de proprie­tate rei lo­catae quae­stionem re­ferre non po­test c. de pig­nore actione l. credito. Proinde con­tractus loca­ti & condu­cti, per quem vsus alicu­ius rei, puta, domus, prae­dij, equi, quae vsu non con­snmitur pre­tio concedi­turlicitus est: item contra­ctus deposite per quem so­la custodia rei alteri cō ­mittitur: vè­rum quando res, quae in numero, mensura, & pondere consistunt, depo­nuntur facta potestate depositario, vt eis vtatur, tunc incipiunt esse mutua, simul ac deposrtarius incipit eis vti, & qui sic deponit facta expressa, vel tacita, aut intentione principali vt aliquid lucri inde ei redeat, committit peccatum vsurae, quia qui sic deponit in ef­fectu mutuat & sperare principaliter lucrum ex re mutuata, est v­sura: Item, licitus est contractus commodati per quem conceditur v­sus alicuius rei, quae vsu non consumitur, vt gratuita commodatie equi, libri, & rursum licitus est contractus pignoris per quem debitor aliquid creditori in cautionem pignorat: huiusmodi enim contractus non transferunt dominium, sicut emptio, venditio, permutatio, do­natio, & mutuum.for the dominion of what is let, or set to hire, it not transfered from him, that letteth, or setteth to hire, so that the Hi­rer has noe good claim to the property of the thing hired: and therefore tis law­full for him, that letteth, or setteth to hire, to exact, or reciue lucre for the thing let, or set to hire in regard of the vse of it, being the dominion, and pro­perty thereof belonges to him: but for as much as the dominion of things lent, which consum in vsing, is transferd from the lender to the debtour, tis im­pious, and execrable to exacte, or recei­ue encrease of riches vpon that scoare, being the profit is due to him, that can chalenge the property of the thing, that yeeelds it: wherefore the hazard, or danger of losing a thing let, or set to hi­re concernes him, that letteth, or set­teth to hire, and not the hirer, soe that [Page 300]if a thing hired perish without any fault of the hirer, the loss is his, that let­teth, or setteth to hire; but if a thing lent onely, for example money, bread, wyne, oyle, perish by accident, tis the debtours loss, to whom the dominion thereof was transferd.

The premises clearly euidence theAug. cur miser homo faeneraris homini? fa­nerare Deo, & centu­plum acci­pies & vi­tam aeterna possidebis. wretched condition of an vsurer: his life is cursed of God for he sels what is not his own to encrease his riches by vniust dealings: and since such, as did gather wood vpon the saboth day were stoned num. 15. what shall become of an vsurer that gathers lucre on euery day, selling all the dayes of the yeare for the encreasing of riches.Vsurarius omni die & omni felto facit suos o­perarios (nū ­mos) operari. Besides in his deadly sin he inuolues as many, as he employes in his wicked practices, and Notaries especially that compose vsura­rious contracts, for thereby they con­tract the guilt of perjury,Notarij quādo creā ­tur iurant s [...] non facturos instrumen­ta vsuraria. Deinde per­jurus testifi­cari non po­test quan­tumcunque poenitentiam egit cap. ex­tra & testi­bus. which de­priues them of power in the future ei­ther of making publick instruments, or bearing legall witnes.

CHAR. XXXII. OF LVXVRY,

LVxury is an inordinate coueting of car­nall pleasures, which are the works of the flesh: namely adultery, fornication, vn­cleanes, wantonnes; Iob. 31. ig­nis est vsque ad perditio­nem deuo­rans. Luxury is a sire, which deuoureth to destruction, for as much as itHierom in cap. 4. Osea fornicatio, & voluptas peruertit sensum, ani­mam debili­tat, de ratio­nabili homi­ne brutum efficit ani­mal. Et S. Greg. l. mor. idem docet [...] dulle the sense, weakenes the vnderstanding, spoiles the memory, darkenes the sight, makes the body loath some to the sight, ill fauoured, pa­le, ill sauoured, stinking, hastens old [Page 302]age, and rootes out of the soul the young plantes of diuine graceIsa. 41. halitus eius ( [...]diaboli) prunas (con­cupiscentiae) ardere facit. This sire is kindled by the deuil, who is the author of carnall lusts: and as a smith, when he cannot temper a piece of yron to his mind, putes it in the sire, blowes the coales till it b red hot, then wor­kes it according to his own will, and pleasure: so the deuil, when he cannot lead a soul into wickednes, blowes the coales in the fire of luxury vnto making it warme, and therby drawes it into whatsoeuer sin he pleaseth; besidesIsa. 54. ec­ce ego creaui fabrum (dia­bolum) suf­flantem in igne prunas, & proferen­tem vas in opus suum. the bellowes of the deuils own mouth, wherwith he blowes the coales in this sire of luxury he bringes forth other in­struments to the worke: for example old whores, which keep a school of in­continency, instruct young maides in all vnclean acts of carnall wantonnes, and sell theirIoel. 3. puellam vē ­diderunt pro vino, & bi­berunt. Virginity for wine to drink, are the deuils incendiaries, that worke in the furnace of luxury. IIer [...]m 1. ollam incen­sam ego vi­deo: id est, vetulam ni­gram. Olla enim (quan­tumcunque alba, si ad ig­nem frequē ­ter ponatur denigratur. see saith the holy Prophet a seething pot: that is an old harlot, who boileth young women in the pleasures, and lusts of the flesh vnto destruction both of body, and soul. As sire makes a pot black as a coal, that was white afore, and consumes it: so at last the most [Page 303]beautifull men, and women, that fre­quente the fiery furnace of luxury be­come deformed, and withered like a stock, as to their bodies, and in order to their souls most hatefull vnto God, thatDeutro. 23. Endures no whores of the daughters of his people, nor no whore keepers of the sonns of his people: for the one, and the other is abomination in his sight.

Because the people of Israël began to commit whore dome with the daugh­thers of Moab, God commanded Moses to take all the heads, that is the princi­pall among them, and hang them vp against the sun; in regard phinias slew Zambry fornicating with an Midiani­tisht woman, he merited his priestly charge, and dignity for euer: Num. 25. and it matters not that lawes of some places, namely in Italy, suffer whores; for the said lawes doe not consider the sin of whoredome, but the peace, and tranquillity of the common-wealth ob­tained through that indulgence, in as much as adulteries, and other great in­conueniences tending to the disturban­ce therof are preuented, and auoided therby: to permit, and to commit sin, is not the same thing: God permitteth wickednes, which he doth not commit [Page 304]himselfe. And though whores be exempt (in regard of whore dome presisely) from penall lawes of Magistratos, which tollerat them: neuertheless they are not deliuered therby from the tribunall of God, that punisheth all wicked sinners. In consequence of the premises t'is eui­dent, that no man ought^(a) to commit a lesser, for preuenting the doing of a greater sin: wherfore S. Austin condem­neth the fact of lot Gen. 19. that offered his innocent daughters to be deflowred for preuenting the filthy lusts of the Sodomits; all though Lot was worthy of praise in regard of his abhorrence of so detestable a sin: yet he deserued bla­me in seeking vnlawfull meanes to a­uoid it. No wickednes ought to be do­ne, that good may come therby.

Furthermore the companyTritum a­dagium est: mare ignis, mulier tria mala: sed ta­men minus tempestuo­sum est ma­re, ignis mi­nus inflam­mat, in mu­liere omnia nocent: oculi instar Basi­lisci, vel solo aspectu ve­nenant, la­bia, & ora flammas vo­munt, vel leuis atta­ctus inficit. Et mulie­rem sacrae li­terae cum lcone, vrso, pardo, colu­bro, serpente comparant. of wan­ton women is the deuils instrument that blowes the coales in this fire of lu­xury: for through it loue is kindled, as a fire vnto destruction, Eccle. 9. a cat, that sitteth neer the fire scorcheth her [Page 305]whit skin, and a fly, that toucheth the candle burneth its wings; euen so a man, that vseth^(b) the company of wanton women falleth into the snares of concupiscence, and defileth his soul. Besides as materiall fire is kindled by adding therto wood, oyle, and pitch: so delicat meates,S. Hier [...]. venter vino aestuans spu­mat in libi­dinem. and strong wines ta­ken immoderatly increase the flame of luxury: and indeed whosoeuer eates, and drinkes wantonly shewes no more willingnes to extinguish the burning coales of fiery lusts, then he that castes into a house set on fire, wood, oyl, and pitch, shewes an inclination to quench it: moreouer the body of man is not ma­de for fornication, or carnall vncleanes, but for our lord, that bought the who­le man with the price of his precious blood to the end, that both body, and soul should serue to his glory: our bo­dies are members of Christ, and conse­quently a fornicatour is sacrilegious, in as much as he giueth his body, that is consecrated vnto God, to any other; li­kewise he is iniurious, and contume­lious [Page 306]to his body: for he, that commit­teth fornication^(c) sinneth against his own Body, where as other sins, which a man doth, are with out the body; that is, luxury defileth the body with a sordide brutall filthines, which is not common a like to sinns committed by the other senses vix: hearing, seeing, tasting, smelling.

But notwithstanding all this euen among Christians of these daies, doe rise cinick Philosophers, which so flat­ter themselues in their carnall pleasures, as to think, that simple fornication hath nothing of mortall guilt. Likewise the Digbean diuins so fool themselues, as to beleiue that an outward sin: for exam­ple outward fornication, adultery, in­cest, murder, doe not of necessity expell the loue of God out of the soul; and in consequence therof do not obstruct the passage to Heauen: and both the ci­nick Philosophy, and the Digbean Theology lay claime to scripture testi­mony [Page 307]respectiuely, for the proofe ther­of. The cinick Philosophy alledgeth the first chapter of Osea where is men­tioned, that our lord said to Osea goe take vnto thee a wise of fornications, and children of fornications, and thence inferreth, that luxury is lawfull, as to simple fornication: but tis a very weak inference: for God commanded not the Prophet to commit fornication, but matrimony with a woman, that had for­nicated afore, that is to make an honest wife of a dishonest woman vnto repre­senting a diuine mistery, that might set forth the Idolatry of the Synagogue, and the people her children.

After the like manner the Digbean Theology (which is the product of M^r. Whites 40. yeares study) to proue, that outward sin doth not necessarily exclu­de charity from the souls nor that the soul is excluded from the kingdom of Heauen by outward sin make scripture giue an example therof. Gen. 19. that is of the sweet agreement, between the lo­ue of God, and outward sin in Lot, and his daughters: yet indeed no one place of holy scripture attestes, that Lot, and his daughters retained charity with their outward sin. As touching Lot the [Page 308]holy writer seemes rather to excuse, then accuse him in order to outward sin taken in the proper sense. For tis expresly set down, that his daughters made him drinke wine, and lay with him, but he perceiued not, neither when they lay down, neither when they rose, so that lot might want knowledg of, and thereby voluntary condescen­tion to the fact, and in consequence of which might not sin, because sin pro­perly taken importes of necessity^(d) a voluntary act of the will: for S. Au­stin teacheth that no man sinneth in a thing, that he cannotHac propo­sitio, homo peccat dam­nabiliter in [...]o, quod necessario facit, est damnata à Pio 5. & Gregor. 13. & secundum Aug. eam as­serere summae est iniquita­tis, ac demē ­tiae, & ait S. Hiero. vbi est necessitas, i­bi neque me­ritum, neque demeritum, neque laus ne (que) vitupe­rium, neque vita aeterna, neque dam­natio. auoid, or es­chew, in regard wherof some of the an­cient Fathers endeauour to absolue lot from all guilt, albeit, that the maior part, and current of Catholick Doctors of these dayes, doe ascribe vnto him the sin of drunkennes, at least in the second bout, and to his daughters the guilt of both, for as much, as they voluntarily procured the one, and committed the other sin. But as to M^r. whites assertion Author of the Digbean Theologie to [Page 309]witt: If one should commit an outward de­adly sin, retaining a loue to God notwithstan­ding he might goe to Heauen; which impor­tes communion; fellowship, and a Io­uing agreement between charity, and outward sin, (a doctrine truly, which hath been hid in darknes since the first age of christianity for 1660. yeares till the supream prouidence sent M^r. white to teach Christian schools, that charity, and deadly sin are not inconsistent to­gether,) which he proues, from the text set down thus. God did bless the pro­geny, that proceeded from Lot, and his daughters: therfore Lot, and his daugh­ters retained charity, that is, continued in holy society, and freindshipp with God notwithstanding their externall sin ofJn filia­bus Lot pro­priè fuit pec­catum ince­stus, vt fusè probat Aug. l. 22. contrae faustum, cū ab illis fuerit causatum voluntariè. incest: but good God, what a poore demonstratiue argument is this? where the antecedent proposition is euidently false, and the consequence, (suppose the antecedent were true) very inconsequently deduced. Falsity, as to the antecedent, plainly appeares: for as that issue was born in horrible incest: so was it, and the posterity therof namely the Amonites, and the Moabites vile, and wicked,Aug. l. quaes. in Deutro. qu. 35. notat ab Abrahamo (cuius fra­ter erat Lot) vsque ad Ruth (quae prima ex Moabitis in­trauit in Ec­clesiam) de­cem genera­tiones inue­niri. in so much, that euen to their tenth generation they did not en­ter [Page 310]into the Church of our Lord accor­ding to scripture testimony: and the de­duction is very inconsequent, if the an­tecedent proposition were granted, be­cause the supream prouidence many ti­mes blesseth the children of wicked pa­rents, so that the diuine blessing be­stowed vppon children is no infallible argument to demonstrate, that their parents did adhere to God in charity, and holy society at the time they got them. For example God blessed the issue of Iudas, and Thamar in a great mea­sure, Christ as man descending from it, albeit, that both were grieuous sinners in order to the bringing forth of the said issue: for Iudas the Father volunta­rily committed simple fornication, and Thamar the mother the sin of incest. But perhaps the student of 40. yeares standing will alledge, that the ante­cedent afore mentioned: That God did bless the progeny &c. is meant of tem­porall blessings only, and indeed it can­not be denyed, but that the said progeny, for example Moab the son of Lots elder daughter, and Ammon son of the youn­ger, were heads of great nations, the Moabites descending from the one, and the Ammonites from the other; yet this [Page 311]answer will auail him nothing at all, as to the point of the present difficulty, being it implieth manifest weaknes to infer from the worldly aduantages of Moab, and Ammon, that Lot, and his daughters retained charity, that is, ho­ly society with God in the outward sin of incest. For God prospered the kings of Egypt many hundred yeares, though they did not adhere vnto him in com­munion, and holy society: And S. Au­stin attesteth, that God did extend the territories of the Roman Empire for the morall vertues practiced by the an­cient Romans. which notwithstanding were not endued with diuine charity. Hereby plainly appeares that the holy scripture will not receiue into their san­ctuary M^r. Whites Theology: truly noe wonder, for tis a doctrine destructiue of all morality and christian Religion, in regard the excellent agreement, that it setles between charity, and externall sin must, as it were of necessity, induce frai­le nature to commit outward sins of the flesh presuming, that notwithstanding all outward vncleanes, namely of drun­kennes simple fornication, adultery, the loue retained to God shall bring a man so sinning outwardly, to Heauen. Be­sides [Page 312]it doth preiudice the Apostles Theology: Neither drunkards, nor forni­catours; nor adulterers shall inherit the king­dom of Heauen. Heb. 13 But perhaps it will be replyed, that the Apostle excludes only such drunkards, fornicatours, and adulterers &c. from the kingdom of Heauen, as haue nothing of charity to­gether with the sinns of drunkennes, fornication, and adultery: so that though drunkards &c. without charity cannot inherit the kingdom of God: neuertheless charitable drunkards, cha­ritable fornicatours, charitable adulte­rers, charitable murderers shall not be excluded: is this the Theology, that 40. Yeares study hath brought forth?

But to returne vnto the matter in de­bate: tis an article of Christian faith (Trident. sess. 6. can. 15. & can. 27.) that charity, and deadly sin are incom­patible, and S. Iames the Apostle gi­ueth euidence therof in the 2. Chapter of his canonicall Epistle, saying Whosoe­uer shall keep the whole law, and yet offen­deth in one, he is guilty of all: Because who­soeuer transgresseth one sole precept of the law is liable to eternall malediction enioyn'd by God to the transgressors of it, according to S. Hieroms interpreta­tion [Page 313] l. 1. cap. 7. con Pelagia. And that the sacred text set down speaketh of dead­ly sinns appear's euidently by the sub­sequent words: for example, the Apostle addeth: He that said thon shalt not commit adultery, said also thou shalt not kill (which are deadly sinns) and if thou dost none a­dultery, but shalt kill, thou art made a trans­gressour of the law. Again no man is coun­ted worthy eternall life, and eternall death at once: no man is God friend through charity, and his enemy through deadly sin at the same time: but euery morrall sin rendreth a man liable to e­uerlasting death Rom. 6. stipendia peccati mors. The wages of sin is death: con­trarywise charity bringeth forth life and heauenly blessednes Ioan. 14. he that loueth me shall be loued of my Father, and I will [...]ue him; and wilt shew my selfe to him; in consequence of which, as life, and death, so charity and mortall sin are in­consistent together; neither matters it that diuine faith, and diuine hope can abide in a soul desiled with deadly sin, forthese two supernaturall vertues taken precisely import nothing of that vnion, and friendship, which is between the Creatour, and the creature, that being the proper product of charity: neither [Page 314]matters it, that a naturall habit is not lost by one sole contrary act (though some learned Philosophers assert other­wise:) for there is nothing of parity between an habit naturally produced and an habit supernaturally infused; vn­to continuing, and conseruing a naturall habit, is not required, that the acts, that produced it continue also to the con­seruing of it: a man may for some tyme haue the enjoyment of a naturall habit without exercising any act at all: but the conseruation of habituall charity, necessarily depends of Gods speciall in­fluence, which is obstructed through deadly sin, that rendereth a soul vnwor­thy of it.

CHAR. XXXIIJ. OF ENVY.

ENuy is a killing plague: man that God created without corruption, the de­uil through enuy brought to destru­ctionSap. 2. in­uidia diaboli mors introi­uit in mun­dum. death came into the world to­gether with this infection: and indeed men through enuy resemble deuills, for as these wicked spirits, so enuious men haue pleasure in euill, and heauines in good things,Aug. inui­dia est dolor alienae felici­tatis: inui­dus de bono dolot, de ma­lo gaudet. the prosperity, that is not their own afflictes, and the affliction of other men rejoyces them: they be like [Page 316]the syrenes of the sea, that lye hid in a calme mourning, and exalt themselues in a storme singing, while distressed ma­riners strugle with the raging waues vnto sauing their lifes: they noe more endure the light of good works, then owles the brightnes of the sun; they ha­ue in extream detestation such as ex­ceed them in authority, godlines, dig­nity, or wealth, because they cannot e­quall them: neither do they loue their inferiors lest they may come to be their equalls: likwise they despise their equalls euen vpon the scoare of equallity. The sonns of Iacob through enuy sould their brother Ioseph, lest he might come to bear rule ouer them Gen. 39. Cain through enuy murdered his brother Abel Gen. 4. because he saw that God had a greater kindnes for him in regard his vertue, and vprightnes had rendred him more amiable in the sight of his Creator: king Saul though he coueted victories ouer his enimyes: neuerthe­less he laid wait for Dauids blood vnto taking away his life, because the glory of the batles won was ascribed1. Reg. per­cussit Saul mille, & Da­uid decem millia. Mihi dederunt mille, aiebat Saul, Dauid vero decem millia. to the conduct, and courage of Dauid: wher­by is plainly euidenced, that enuy r [...]n­dreth manS. Chrys. hom. 4. in Mat. inui­dia reddit homines pe­iores diabo­lis. Nā dia­bolus non vult nocere diabol [...]. worse then deuils; for de­uils [Page 317]do not hurt deuils, but men through enuy prejudice men, which, as to kind, and nature are alike; the enuious man sharpeneth his tongue as a serpent, and adders poison is vnder his lips, that is, wicked detraction, the innate property wherof is to report euill of others in their absence, which is an impiety fore­bidden Leuit. 19. thou shalt not curse the deafe, that is, thou shalt not detract from the absent, that cannotheare what is objected against him. Again the na­turall property of detraction is to aug­ment, or aggra [...]at euil reportes, and to trauell after the hearing therof, as a woman, that is about to bring forth a child, which is a wickednes forbidden Eccles. 19. If shou hast heard a word against they neighbour let it dye with the: further­more the innate property of detraction is to darken the luster of good works, though neuer so clear, and manifest: to extenuate their greatnes, or steal away the right pertaining thereto, wherby plainly appeares, that a detractour is an abomination to God, and the worstS. Ambr [...]. asserit tole­rabiliores esse fures, quē vespes, & a­lia bona no­stra diripiūt, quam fures, qui famam nostram la­cerant. seed of theifes; for example other rob­bers spoile, and carrie away temporall goods onely, namely gold siluer, and garments, wheras a detracter taketh [Page 318]away spirituall enjoyments: that is our good name, which is to be chosen abo­ue great riches Prouerb. 22. and he that detracteth isB [...]siliu [...] cōparat de­tractatorem muscae, quae sanam car­nem percu­tit, vlceri incidit & ibi figit rostrū. like a fly, that makes a would in whole flesh, where none was afore, sitteth on, and fixeth its nib in it: for a detracter striues to wound such, as for innocency, and purity of life shi­ne without reproofe. He is like a but­chers dog, that lyes wait for blood, and hath his lips alwaies bloody: for no­thing of cleanes is in the mouth of a de­tracter, whose throat is an open sepul­cher of corruption: he is like a spider, that turneth sweet sauours into poison, conuerting good into euill: he is like a swine, that entering into a garden, where in one quarter are beds of sweet flowers, and in another part therof dun­ghills, hasteneth from the odoriferous plants to the stinking durt, which is his pleasure; for a detractour passeth ouer the flowry beds of vertues, and hasteneth to dunghills, that is to the sinns of other men, wherin is the con­sistency of his delight: in sum he is li­keEccles. 10. qui famam alterius oc­cultè laedit, similis est serpēti mor­de [...]ti in si­dent [...]o. a serpent, that windeth, and tur­neth about craftely, carrieth fair be­fore, and stingeth behind secretly: for a detractour speakes sweetly, and prai­seth [Page 319]thee to thy face, but at last turneth his tale, and sharpeneth his tongue to hurt thy good name: and indeed the tongue of a slanderer is a venemous serpent, that killeth three (saies S. Ber­nard) with one sole blast of his mouth: namely, the slanderer himselfe, the par­ty slandered, and likwise him, that wil­lingly inclines his eares to a slandering tongue,Rom. 1. digni sunt morte non solum qui peccata fa­ciunt, sed et­iam qui con­sentiunt fa­cientibus. not such only, as commit wickednes are worthy of death, but also those, that countenance, and fauour such, as commit it: Rom. 1. whosoeuer harkeneth willingly to a slanderer coo­perateth vnto his sin, either directly, if he induceth him therto, as a taleteller, that soweth strife, or indirectly if he can, and doth not hinder him from detra­cting. Wherfore the holy writer Eccles. 28. exhort's us to hedge our eares with thornes, and make doores, and barres for our mouth, that is, to stoppe our eares against wicked tongues, and put away from us slandering lips. But there would be no need of doores, or barres if the heart of the hearer were not incli­ned to euill: for as the north wind dri­ueth away raine, so an angry counte­nance dissipateth the slandering tongue [...]r [...]nerb 25. no man will tell a story to an [Page 320]other, that abhorres to hear it.S. Bernar­dus detra­here, aut de­trahentem audire, quid borum dam­nabilius sit non facilè di­xerim. Whe­ther to detract, or to harken to a detra­cter be the more grieuous crime cannot easily be decided; each of them is an abomination to God, for as much as he, that harkeneth to a slandering tongue consenteth to the euill it bringeth. The soueraigne remedy against destraction is to eschew enuy,S. Basilius hom. 11. v ar. arg in­uidiam, in­quit, fugia­mus pugnae in Deum magistram, homicidij matrem, na­turae confu­sionem, ami­citiae & fa­miliaritaetis expertem. that kindleth strife, teacheth rebellion against God, causeth murders, disordereth nature, and de­stroyeth familiarity together with fri­endship: and to fly from enuy is to set light by earthly enjoyments, to tread vnder foot the goods of the world, and to aspire vnto the treasures of Heauen: whosoeuer regulateth his life so, shall sooner be moued to pitty, then enuy, when he beholdes other men more ho­noured, more eminent, and more rich then himself:S. Gregor. l. 5. mor. c. 34. plena, inquit, mors inuidiae, est perfectus a­mor aeterni­tatis. a perfect loue to heauen­ly blessednes extinguisheth the fire of onuy, and suppresseth the lust of de­traction.

CHAR. XXXIV. OF ANGER

ANger is an inordinate Hugo de S. Vict. defi­nit iram ir­rationabi­lem mentis perturbatio­nem. truble of the minde destructiue of reason, in as much, as it hideth the soul of man from vnderstan­ding aright. As troubled water cannot cast forth a shadow, or as a trubled eye cannot see clearly, so whosoeuer is car­ried away with an inordinate passion of anger cannotPsal. 6. tur­batus est à furora oculus meus. know himselfe, or God his maker. Anger is blind: and as the crafty fisherman trubleth the waters, that the fishes at vnawarres may run in­to his nots: so the deuil stirreth us vp [Page 322]vnto anger, that we may fall into his snares, which trubled with wrath we do not perceiue; a thiefe when he en­tereth into a house shutteth the win­dows, and extinguisheth light, lest he may be seen (Euery man, that euill doth hateth the light, lest his deeds should appear Io. 30.) so the deuil when he hath got possession of a soul dimmeth the light of its vnderstanding through anger, that he may rule it at his pleasure, and as the Philistians after they had pulled out Sampsons eyes, put him to vile, and base offices, namely to grind in their prison house Iudic. 16. so the deuil, after he hath extinguished in a soul the light of rea­son through anger, bringeth it to much villany, that is, to vile, and wicked en­terprises: Anger openeth a doore to all vices: for he that inclineth to indigna­tion, aboundeth in transgression Pro­uerb. 49. Anger giues the deuil full do­minion ouer us vnto obeying him in all wicked, and barbarous villany: for a man inS. Th [...]. 2.2. q. 158. de­finit iram esse vitium animae ad appetitum vindictae in­clinans: id est, mentem humanam ad quiduis audendum vindictae de­siderio prae­cipitat. Ex hoc vitio nascuntur septem alia: nēpe, in dig­natio, tumor mentis, cla­mor, contu­melia, blas­phemia, op­probtium, & rixa. his wrath neither spareth ser­uant, wife, nor child, but like a killing serpent breatheth deuouring fire out of his mouth: so that T'is better to meet a bear robbed of her whelpes, then the wicked man in his anger Prouerb. 17. When Herod saw, [Page 323]that he was mocked of the royall Sages in order to the babe IESUS (for whose blood he laid wait) became exceeding angry, and in his wrath slew all the ma­le children, that were in Bethleem, and all the coasts therof from two yeares old, and vnder. Theodosius the Empe­ror at solonique in Macedonia trans­ported with inordinate anger to seeNicepho. l. 12. his. Ec­cles. l. 40. Ba­ron. ad an. 309. one of his own courtiers killed in a popular tumult assembled the people of that citty vnto a certain place vnder a spe­cious pretext of some solemneshew, or play there to be exhibited: but when the said people were come together to the number of 7000. souls,Prenerb. 26. qui ad indignādum facilis est, e­rit ad peccā ­dum procli­uior. he comman­ded, that each of them should be mur­dered, for which vile inhuman action S. Ambrose excommunicated this Em­perour, kept him out of the Church, and pardoned him not, till he did pu­blick penance in the sight of all his people rehearsing in teares, and sobs, (while he laid prostrate with his face towards the ground) the 118. Pslme of the royall Prophet, My soul cleaueth [...] the pauement &c: no sin hath so great a measure of brutall distemper, as anger. Wherefore though euery man be euery mans neighbour, and vpon that scoare [Page 324]euery man is bound to loue euery man: neuertheless no man, as to prudence ought to entertaineS. Chrys. hom. 49. ad popul. Antio. praestat, in­quit, cum bestia Sylue­stri habita­tare, quam cum homine iracundo, qui nescit af­festus suos regere. Ni­hil, inquit, peius, nihil periculosius, nibil horri­bilius homi­ne iracundo. familiarity with an angry man, that wanteth ability to command his affections, lest he receiue preiudice by his euill conuersation. Howeuer anger taken precisely hath nothing of wickednes: tis like a dog, thatS. Basilius in ora. de trac. is good when he barketh against enimyes, and naught when he hurteth friends; that is, if it so fall out, that a man is angry, and notwithstanding bridles his wrath according to reason, and iustice without putting in wicked execution, what he hath wickedly con­ceiued, is not guilty of sin; for mode­rate anger aduisedly managed is without reproofe, as plainly euidenceth the A­postle Eph. 4. saying: Be angry, but sin not: let not the sun goe down vpon your wrath; which is to say. He that is stirred vp vnto anger, ought not to let him­selfe be carried away vnto wicked en­terprises, or giue his passion one nights lodging in his bosome, lest it be conuer­ted into hatred, and reuenge: irrationall, and immoderate, not rationall, ād mode­rat anger beareth the guilt of transgres­sion: for example, anger accōpaned with [Page 325]inordinate desires is a grieuous sin, and anger, that seeketh iustice vniustly, is damnable, for as much as it either ex­ceedeth in the pursuance, or vseth crafty dealings for the execution therof. But anger that artempteth wicked enterpri­fes kindleth strife, breatheth forth in­juries, raiserh slanders, and vttereth blasphemyes, is an abomination to God. The soueraigne cure of inordinate an­ger is integrity, and innocence of life: as storkes deuour venemous serpents, and receiue noe hurt, but nourishment thereby: so the vertuous digest poiso­nous words, calumnies, detractions, without suffering harme therby.

The sin of anger cannot enter into the heart of the spirituall man, he that deli­ghteth in godlines, will not swear, curse, and blaspheme, as doth the carnall man, when he encountereth with any cōtradi­ction, or hard difficulty. A stone cast into a fountaine, that has a botome filled with dirty mudd easily truble [...]h the water therof: so euery small stone of offence trubleth such, as haue fulness of wickednes in their hearts. It is the spirituall man, that gouerneth his asse­ctions vnto bridling of anger, because he is meek, lowly in mynd, and liuely [Page 326]touched with the feeling of his Redee­mers meeknes, that did not once open his mouth while he was reproached, and slandered, or shewed trouble, or vn­quietnes, while he was buffered, whip­ped, crowned with thornes, and as a lambe carried to the slaughterhouse: an innocent, and godly life in imitation of Christ our Sauiour, is a sure remedy against the sin of anger.

CHAR. XXXV. OF GLVTTONY

GLuttony is an vnuaturall greedines of meat, and drink: a glutton passeth the bounds of nature, that is content [Page 327]with moderat nourrishment, and like­wise of reason, that detesteth transgres­sion: for example he requireth either meat for his Iust, as did the Israëlits in the wildernes Psal. 78. or lusteth after exquisit feeding, as did the sons of He­ly 1 Reg. 2. or exceedeth in aboundance of cheare, as did the Sodomites Ezech. 16. or is hastily greedy euen after gross meates, as was Esau; that chose rather to sell away his birth right for bread, and potage Gen. 25. then to refraine his greedy appetite one sole moment.

A glutton prefereth the present plea­sure of eating, and drinking before worldly riches, or heauenly treasures: his heart lodgeth in his belly,Philip. 3. quorū Deus venter est, & gloria [...]n confusione ipsorum: quē locum ex­planans Ter­tulliamus Deus, in­quit, ven­ter, pu [...]mo templum, a qualiculus altare, qui­bus tota charitas in cacabis fer­uet, fides in culina, spes tota in fer­culis. which is the God, he serueth, and adoreth, litle considering, that such seruice will bring to him sham, and destruction: for whosoeuer soweth in the flesh, of the flesh reapeth corruption Eph. 6. it were extream madnes to put good wine into a vessell, which is sure to corrupt it: such a vessell is the belly, that corrupteth whatsoeuer it receiueth: meat eaten in desight, andloel vlu­late, qui bibitis vi­num in dul­cedine, quo­niam perijt ab ore ve­stro. Nomine vini intel­ligitur omne genus potus, quod obrie­tate [...]n pro­curare po­test. wine drunken in sweet­nes perish from us: besides in the end therof they bite like a serpent, and hurt deadly like a cockatrice. To whom is [Page 328]woe? to whom is sorrow? to whom is strife, and to whom be wounds without cause? euen to them that tary long at the wine Prouerb 23.Clemens Alex. Esca, inquit, ven­triest, ven­ter Escae: Deus autem hunc, & hāc destruet. to them that ex­ceed in aboundance of chcare: by sur­feiting, and drunkennes, haue many thousands perished: wherefore Christ IESUS Luc. 21. warneth us to take heed to our selues, lest at any time our hearts be oppressed with surfeiting, and drunken­nes, lest that day surprise us at vnawar­res, that is, lest while we spend the tyme of this life in excess of meat, and drin­ke, death comeIob. 21. ducunt in bonis dies suos, & in puncto des­cendunt ad inferos. and carrie us down suddenly to hell. The rich glutton Luc. 16. cloathed in purple, and silke fared euery day delicately, and splendidly: but as soon, as death seized on him, he was buryed in hell, where in lieu of de­licat morsells his feeding was of Adders,Psal. 6. ig­nis, & sul­phur, & spi­ritus pro­cellarū pars calicis co­rum. and fire, and brimstone was the por­tion of his cup: wherby clearly appea­reth the extream madnes of such, as to please their gust vnto satisfying their belly, displease their Creatour vnto destroying their souls. But if there were no place of torments appointed by the supream prouidence for the punishment of sinfull disorders after death. Neuer­theless inordinate eating, drinking, ta­king [Page 329]pastime, liuing at ease, and making full chear dayly, is a detestable practice, as to naturall reason: because such, as li­ue so, murder themselues thereby: the law of nature commandes conseruation of life, which they shorten through vo­luntary excess;Luc. 21. attendite vobis, ne fortè gra­uentur cor­da vestra crapula & ebrietate. again gluttony oppres­seth nature, and obstructeth all the fa­culties thereof: the belly of a glutton is full, while his soul is empty, and he that delighteth in wine is destituteChrysolo­gus, ebrieta­tem qui ha­bet, homo nō est: & Aug. eam qui ha­bet, seipsum non habet: Cicero, recta, inquit, men­te vti non potest, qui multo cibo, vino (que) reple­tur. Et Se­neca vocat ebrietatem voliitariam insaniam. of wis­dom Prouerb. 20. The excess of it, is a vo­luntary madnes: whosoeuer is drunk, neither knoweth where he is, nor what he doeth, nor sensible of the euill whe­reto drunkennes bringeth him, thin­keth that he doeth well when he is faln into a deadly precipice. Furthermore a glutton is a sham to mankind, inso­much, as he turneth the glory of an in­corruptible soul into the similitude of a corruptible body, and of beasts; for in­ordinat eating, and drinkingClemens. Alex. ani­ma, inquit, por saginam degenerat in corpus. change the soul into the nature of a body, and the whole man into the similitude of the Image of beasts. Tigers of mighty strengh, and courage, when their bel­lies are filled, become so cowardly, that a company of Curres shall frighten, and chase them away: in like manner immo­derateating, [Page 330]and drinking conuert man­ly courage into effeminatnes; besides, as the rauenous animal named Gulo (crea­ted doubtless to the shame of all glut­tons) after it hath fed so plenteously of a carrion, that more cannot be cram'd down, hasteneth to some narrow passa­ge between two trees, and there presseth its belly vnto making more room, which done forthwith returnes to the same carryon and falles on afresh: so a glut­ton after he hath discharged his sto­mach, which immoderat eating or drin­king had ouercharged afore, hasteneth to the table again for a fresh charge which was the dayly practice of Vitel­lius the Emperour, as Tranquillus wri­teth; in consequence of the premises gluttony is an enimy to nature, a shame to mankind, a fawning deuil, a pleasant poyson, a sweet sin, a cruell thiefe, that spoileth the bodyProuerb. 21. qui dili­git epulas in egestate erit: qui amat vinum, & pinguia non ditabitur. of temporall goods, depriueth the soul of euerlasting treasu­res, and carrieth both of themPsal. 77. adhuc escae eorum erant in ore ipso­rum, & ira Dei descen­dit super eos. to hell.

CHAR. XXXVJ. OF SLOTHFVLNES

SLothfulnes is a faint remisnes in the exer­cise of good works corporall, and spiri­tuall. The slothfull man is the vnprofi­table seruant, that buryed his Masters money in the earth making nothing of aduantage therby. Mat. 25. he hideth the treasure of diuine grace in his bosome, and refuseth to employe it euen vnto helping himself: if he would put it to en­crease, though he were naked he might be cloathed, though poor he might be made rich, and though he were blind, he might procure eye-salue, that might gi­ue [Page 332]him clear sight. Through heauines, and want of courage, he neglecteth the worke of his diuine master to his own disaduantage, that is, he refuseth to worke with the treasure of diuine gra­ce, that leadeth to blessednes: he hath an abhorrence of painfull labour, wher­fore asProuerb. 24. per a­grum homi­nis pigrì transiui, & ecce totum repleuerant vritcae: & o­peruerant supersiciem eius spinae. a feild, that lies idle vnlaboured and vnsowen bringeth forth thornes, netles, and other vnprofitable herbes, so the feild of his soul in as much, as it is not exercised in good workes engende­reth euill weeds of wicked vices: and in­deed his sole delight is to liue at ease without working:Prouerb. 6. sicut ostium vertitur in caxdine suo, ita piger in lectulo suo. he cleaueth to the bolster of his bed, as a doore to the hin­ges, and turneth therin alike, while he entertaineth his thoughts with delight he coueteth earthly, and celestiall trea­sures, but will not worke for the gitting of either. His louing Master standes at his doore, and knockes, Apoc. 3. yet he will not rise to let him in: he is afraid lest a lyon stand without laying waite for his blood Prouerb. 22. That is, he in­uentes idle excuses to the excusing of his idlenes vnwilling to worke in the purs­uance of his duty: he thinketh to liue by desiring,Prouerb. 21. desideria occidunt pi­grum: tota die concu­piscit, & de­siderat. and his desires kill him. The spider all day weaues a web to catch a [Page 333]fly: the cat all night watches to surprise a mouse: the pismire laboures all sum­mer to prouide meat against winter: in sum all liu'd beasts take paines respecti­uely in order to the end wherto the su­pream prouidence hath ordained them: notwithstanding man, more vnreasona­ble then beasts with out reason, through sluthfullnes neglecteth to worke for the obtaining the inheritance of Hea­uen, which is the noble end of his crea­tion; the delight he hath in the dream of his vaine desires, as cords bind, and as heauy fetters load him, and fille his heart with wickednes: aboundance of idlenes causeth the execrable abomina­tions into which the Sodomite; fell Ezech. 16. Sampson while he was em­ployed in assaulting the Philistians esca­ped their snares: but as soon as idlenes carryed him into an inordinate affe­ction towards a wicked woman, God departed from him, and suffered him to come into the hands of the same Phi­listians, who bound him with fetters and put out his eyes Iud. 16. nor Salo­mon was defiled with luxury, and Ido­lotry as long, as he was busyed in buil­ding of the Temple: a vessell when tis filled with wine, is not capable to con­taine [Page 334]more: a man fullAug. non facile capi­tur tenta­tione qui bo­no vacat de­siderio. of godly em­ployments giues no place to the deuil, whose entertainment is among such onely, as exempt themselues from the exercise of good works, among such as liue atS. Bernard est otiosus, inquit, tan­quam mol­lis calcitra, in qua dia­bol [...]s quiescit libenter. ease, and delight in slogh­full idlenes, and among those which are vnprofitable seruants, that put not their Masters excellent tallent to en­crease, and such will be cast into vt­ter darknes; for euery tree, that brin­geth not forth good fruit shall be hewen down, and put into the fire Mat.

CHAR. XXXVIJ. OF A MISSIONARY PRIEST.

AMissionary Priest is the holy minister of Christ according to the order of Melchi­sedech, the faithfull seruant rightly ordained, approued, and sent to worke in the vineyard of his lord: the dispenser of the Euangelicall word ^(a) the mouth of God by which God speakes to his people, and declares his ordinances: and since God is1. Io. 3. Deus chari­tas est. charity, the speeches, and deeds of a Missionary Priest ought to come from him as the sanctuary of [Page 336]charity vnto saluation to euery sinner, that will be conuerted to God, whose charity is to saue; and the honorable end of his mission is the zeal of soules which God created after his own Ima­ge, in respect wherof amongst all diui­ne things^(b) the diuinest, as also a­mongst all facrifices the gratfullest to the diuine Majesty consisting in a dayly exercise of good works spirituall, and corporall charitablely employed for the saluation of sinners. The Panther by a naturall quality breathes forth a plea­sant perfume, the swetnes wherof allu­res beasts of the wood to his sanctuary, and then he kills them: the Priest is the Panther, sinners the wild beasts, the de­licious odour of charity the sweet per­fume, that enticeth sinners to the Priests tribunall, the sinkiller: and the property of a Priest is with S. PeterAct. 10. surge Petre, & occide. to kill vn­cleane beasts. As charity in a missionary is the loadstone, that drawes sinners to saluation: so the want therof is the Re­mora, that keepes them from it: nor can a golden tongue draw, when the heart [Page 337]is made of yron. Christ the cheif missio­nary Priest sent by his diuine Father to be Teacher, and gouernour of souls, first begun to doe well himselfe, as to the law of charity, and afterward to teach well, as to the way of saluation. Nothing better teaches others to liue well, then the well ordered life of the Teacher, who is the guid of others, lau­dable deeds are more effectuall, then fair speeches;Aug. super Ioan doctri­na per ma­los, est pal­mes in sepe, Botrus inter spinas: cautè aliquis col­ligit vuas inter spinas, ne dum quae­rit fructum, laceret ma­num, & dū audit bona dicētem imi­tetur mala facientem. good sayings coming from a Teacher, that does ill, are like a goodly bunch of grapes in a hedg of thornes; whoeuer will attempt gathering them, shall hazard the pricking of his fingers, and tearing his hands: so the hearer of a Teacher, that speakes well, and does ill runs a hazard of imitating euill doings, while he heares good sayings. A Priest does ill when he see­kes praise, and glory in order to him­selfe, or lookes more to1. Pet. 5. pascite, qui in vobis est, gregem Dei .... neque turpis lucri gratia, sed voluntariè: indignum est Sacerdote sacram fun­ctionē suam quaestui ha­bere. worldly aduan­tages then his spirituall function, pre­ferring his own gain before the gai­ning of souls, and while by holy sayings, and good doings he might render him­self capable^(c) of double honour, and [Page 338]judg of all others, he contracts an inca­pacity of enjoying either, and makes himselfS. Chrys. ad id Mat. 13. super cathe­dram Moy­sis. Si bene vixeris om­nium Judex eris: si malè vixeris, & bene docue­ris Iudex e­ris tui solius, quia malè viuendo do­cès Deum quomodo te debet con­demnare. Porrò vt ait S. Bernar­dus, misera Sacerdotum cōuersatio fit misera domi­nicae plebis subuersio; hinc illae in Ieremia la­chrymae, quia stultè egerunt pa­stores, & Dominum non qüaesiuerunt, omnis grex meus dispersus est. judg of himself only, teaching God how to condemn him of vnfaith­fullnes in the pursuance of his charge. Hereby plainly appeares, that the chari­table zeal to worke in the vineyard of our lord, that is, to deliuer souls out of errour, and sin, is the compass by which a missionary Priest ought to steer the whole course of his life: in conse­quence wherof he ought not to run af­ter vaine sportes, and worldly pleasu­res, which haue nothing of relation to the end of his mission, and which in­deed prejudice the sacred dignity of his function; neither euery thing though indifferent in it selfe, and wherof the exercise is laudable, as to a secularper­son^(d) is lawfull to him. For example the Churches ordinancesSemper fuit prohibita clericis venatio quae fit in saltibus & syl­uis cum strepitu, & clamore. forbid Pri­ests to practice clamarous hunting after hares, does, bucks, stags, which is an [Page 339]honest recreation in order to lay-peo­ple; but in Priests tis a great scandall to cry, and hollow among the trees of fo­rests, and woods after dogs,Ioel. 2. pl [...] ­rabunt Sa­cerdotes mi­nistri Dei in­ter vestibu­lum, & al­tare, & di­cent, parce Domine, parce popu­lo tuo. whose of­fice is to weep between the porch, and the altar, and say Spare o lord, spare thy people, and giue not their inheritage into re­proach, that the lusts of the flesh should rule ouer them: yet in as much, as Priests exer­cise charitable works, powre forth prayers, and teares for the conuersion of sinners, they be hunters too, not of clean, but of vnclean beasts, namely sins; they be spirituall hunters of souls vnto iustification of life in the viney­ard of our lord, the king of hunters: and neuer any huntsman made such marueilous leaps in hunting beasts vnto destruction, as the son of God made in hunting souls vnto saluation; our lord the son of God to saue souls leapt from Heauen into the wombe of a Virgin; from the Virginall wombe like a yong Hart came skipping into the world, and leaped by the mountaines, and by the little hills of Iudaea working miracles, by word, and example teaching all men euery where the way of God truly. Af­terwards he leapt into Mount-caluary, where lift vp from the earth, and put [Page 340]on the tree of the Cross gaue himselfe a full propitiation for the sinns of all men: from his Cross he leapt into the sepul­cher wherin his body remained for three dayes whilst his soul^(e) visited [Page 341]the lower parts of the earth comforting such, as were departed in perfect grace afore his coming thither. From his se­pulcher, he leapt again into the world, from whence, after that he had setled a Priestly ministery, that should be of perpetuall vse in his vineyard (that is, the Church) like a hunter, that gladly rejoyces in his obtained prey, went with joy home, leading captiuity captiue: that is, rendering happy the captiuity of just souls detained, as it were, in a pri­son vnder ground, and carrying them with him in glorious triumph: for he opened the gates of his Fathers Pallace, which were euer afore shut against them.

As clamorous hunting, so couetous playing,Aleae lusus Clericis in­terdictus à Concilijs, Pa­tribus, Ca­nonibus, & Aristoteles Aleatores la­tronum, prae­donum (que) so­cietati inse­rit. at cardes, or dice for mony is an exercise vnworthy Priests, which ought to seek no other lucre, then the gaining of souls vnto Iesus-Christ, who is their proper treasure, andSacerdos dicit Christo, tu es, qui restituis haereditatem meam mihi. heritage, and mony betrayed him, sould Ioseph, and damned Iudas.Augustinus vocat Theatra cau [...]as turpitudinis, & publica [...] professiones flagitiorum: & laudantur Massilienses quod sic ab­horrebant à spectaculis, vt mimis locum in scaena non concede­r [...]nt. Again stage-play­es, as they be commonly exhibited in [Page 342]our country are incōsistent with Priest­ly function, for as much as the outward words, and counterfeited Gestures of the players representing reciprocall pas­sages of wicked louers, tend to carnall wantonnes, and vncleanes, and such a a Theater, Saith S. Chrysostom, is the chair of pestilence, schole of incontinency, and shop of luxury, that sets out to sale the lusts of the flesh, howeuer stage-playes are laudable recreations in order to lay-people while they represent, but heroicall actions of gallant persons vnto imitation, and vn godly enterprises of wicked men vnto detestation therof, or while they exhi­bite delightfull fictions without obsce­nes. Furthermore Missionary Priests must not affect to be counted2. Timoth. 2. homo mi­litans Deo non se impli­cet negotijs saecularibus. states­men, they being priuat persons profes­sing a spirituall vocation, which hath not any relation to the temporall affai­res of state. The supream prouidence hath set bounds to euery vocation:Tractent fabrilia fa­bri, nec sutor vltra crepi­dam, vt fert vetus pro­nerbium. nor ought any man to put his sickle on strang ground. Let Priests mannage what is theirs, and Christs business; and the affaires, which pertaine to Caesar, let them leaue to Caesar, and the ministers of his Council: yet there are some wanton witts, which like the raging sea trans­cend [Page 343]their prefixed limits, lifted vp aboue the hight of the clouds with an opinion of their own science, fancying to them­selues knowledg of all things (though indeed the greatest part of what they know,Sapiens ille Mercurius Trismigistus: maxima [...]o­rum, inquit, quae scimus, est minima pars eorum, quae nesci­mus. is the least part of what they know not) and thus wantonly carried away, entangle themselues with publick affaires of ciuill Magistrats before they be called thereto. Howeuer Priests ought to know nothing,Apostolus Paulus pro­fitetur se ni­hil scire prae­ter Iesum Christum, & hunc Cruci­fixum. but Iesus-Christ, and him crucified; and if the su­pream prouidence hath bestowed on one alone a better memory, and witt, then on others contemporary with him, he is to vse his aboundant abilities ac­cording to charity, temperance, and so­briety: for otherwise he shall by his high attempts vnhappily verifie the old Pro­uerb: much witt, little iudgment. Besids great wanton wits are not without a mixture of madnes. And truly experien­ce shewes that common wealths are vn­fortunat, when the things named witts manage the affaires therof; tis iudgment, not flashes of witt, that makes gouerne­ments happie.

CHAR. I. OF SACRIFICE

SAcrifice (taken in a spirituall ge­nerall sense) is euery Aug l 10. de ciuit. Dei c. 6. ait sacri­ficium gene­raliter sum­ptum esse omne opus, quod agitur, vt sancta soci [...]tate inbaereamus Deo [...] work, that a belieuer imployeth to the end, that he may continue in holy society, and freinds­hip [Page 2]with God. There are^(a) two kinds the­reof, the one is deuotion towards God, comprehending all such actiōs inward, and outward of the minde, and body; as tend to the honouring, and praysing of God: the^(b) other is pity, or compas­sion towards our neighbour including the works of mercy, and iustice; to both kinds of spirituall sacrifice the Royall Prophet Dauid exhorteth all God's people of whatsoeuer condition, or sex, saying,Psal. 15. tibi sacrifi­cabo hostiam laudis. Et psal. 4. sacri­ficate sacri­ficium iusti­ti [...]. Offer to God hosts of pray­ses, and sacrifice sacrifices of Iustice: and ac­cording to the Apostle spiri uall sacrifi­cers of these kinds, are1. Pet. 4. vos autem genus ele­ctum, vegale Sacerdotiū. Idem habe­tur Apoc. 5. kings, and Preists investedwith the honour of royall Preisthood; and indeed deuout Christians, in as much, as they dayly serue God, and haue dominion ouer their concupiscen [...]es declining whatsoe­uer inclineth to sin are kings in a spiri­tuall metaphoricall signification, and in as much, as they daily offer themselues a [Page 3]liuing sacrifice holy, and acceptable vn­to the diuine Majesty, are Preists in a spirituall metaphoricall signification, their works so offered being sacrifices in a spirituall metaphoricall signification.

Sacrifice taken in a speciall, and pro­per sense, is^(c) an outward oblation of a sensible visible thing, by lawfull authority ex­hibited to God only (no other object in­teruening) vnto destruction, or reall change of the thing offered, in recognition of his su­pream excellency, and dominion ouer all crea­tures. In this Catholike definition of sa­crifice are obseruable seuen sundry re­quisits's necessarily concurring vnto the compleating of a true proper sacrifice, 1. Oblation: for in euery sacrifice (ta­ken in the proper sense) some sensible visible thing is offered to God, and con­sequently euery true proper sacrifice is an oblation, thoughSecundum S. Thomam omne sacrifi­cium est o­blatio, sed non è con­tra. euery oblation is not a sacrifice in the proper sense: for many things were offered in the old law, namely brass, siluer, gold, oile, which were only sacrifices improperly and me­taphorically. 2. Outward oblation of a sen­sible thing: for proper sacrifice is an act of heighest worship, called by [Page 4] ^(d)vse [...], wherby God is honoured, ād worshipped in respect of his supream excellency: in consequence whereof proper sacrifice is the chiefest kind of adoration, which consisteth of some ex­ternall thing, signifying the internall esteem, that such, as adore, haue of the thing adored. 3. The sensible thing must be permanent; because a proper sacrifice is an exhibition of tribute due to God, as king of Heauen, and earth: but tribute is a permanent during thing, as expe­rience teacheth in the payment of tri­bute vnto temporall Princes, which is not a meer locution, or other action en­during only for a litle while; but brass, siluer, gold, or some other permanent thing, that is not flitting, as are naked words. 4. Oblation instituted by lawfull au­thority For proper sacrifice (if the will of God and his institution were exclu­ded) is not an act euen of morall ver­tue, hauing of, and in it's self no good­ness worthy praise, nor worthiness de­seruing esteem. For example, in the old law the slaughter, or death of Lambes sheep, and calfes, was not more lauda­ble, [Page 5]then the killing of dogs, wolues, and hogs, nay it had been far less laudable to kill those then these if God had not instituted in the old law sacrifices of Lambs, sheep, and calues, excluding the others. Furthermore the death, and passion of Christ (that was the most ex­cellent, and proper sacrifice) considered in it self only, abstracting from the^(e) command, he had from his diuine Fa­ther to giue his life for the redemption of the world, is not an action of vertue, because the death of Christ participated it's goodness and worthiness, from the diuine command, and his own will; and indeed Abraham's willingnes to kill his son Isack (who was a type of Christ) had been a detestable wickedness, if he had not had God's warrantable autho­rity for it, who is Author of life, and death. 5. Exhibited by a lawfull Minister, for euery man is not a proper Minister of proper sacrifice, but he onely, who is by lawfull authority designed, ordai­ned, and consecrated for that speciall charge, andHebrae. 5. nec quisquā sumit sibi honorem, sed qui vocatur à Deo tan­quam Aa­ron: sic & Christ is nō semetipsum clarificauit, vt Pontisex fieret: sed qui locutus est ad eum: tu es Sacerdos in aeternum secūdum or­dinem Mel­chisedech. no man should take this [Page 6]honour vnto himself, but he that is cal­led of God, as was Aaron; neither did Christ take vnto himselfe the office of High-Priest; For he gaue it him, that said vnto him, thou art a Priest for euer after the order of Melchisedech; And though God declared vnto the children of Is­rael, that if they would heare his voice and keepe his Couenant, he would ma­ke themExod. 19. si audieritis vocē meam eritis mihi in Regnum Sacerdotale gens sancta. a priestly kingdom, and a holy nation: neuertheless they were not all royall Priest's taken in the proper sense, but^(f) only such, as descended from Aaron; and both Saul and2. Paralip. 26. & 4. Reg. 14. O­sias lepra punitus. Osias were seuerely reprehended, and punis­had, for attempting to offer sacrifice, to which they were not specially deputed. If euery priuate man should turn Priest, and minister of proper sacrifice, such vnnaturall proceeding against the law of God, and nature, would cause as dangerous, and execrable confusion in the spirituall Church-gouerment, as in ciuill State-gouerment, if euery priuate [Page 7]man should turne king, affecting to ru­le, as king; howeuer euen such Priest's, as assume to themselue, speciall, and proper priesthood, and deny speciall, and proper sacrifice acknowledging spirituall, and metaphoricall only, open a door to the said confusion, giuing oc­casion to euery priuate man to count himselfe as lawfull a Priest, as such are, being by baptism designed, and conse­crated to offer spirituall sacrifice, and consequently, as to the proper fun­ction of a Priest, which is toHebrae. 5. omnis Sa­cerdos, & Pontifex institutus, vt offerat dona, & sa­crificia. offer sa­crifice, there is no distinction between a priuate man so baptised, and such Priest's afore mentioned. 6. Exhibited to God only, because the end, and motiue of proper sacrifice, which is omnipotency, or supream dominion, in recognition wherof sacrifice is offered, is found in God only; although the catholick Church^(g) erecteth Altars in memory, and honour of Martyrs, and other bles­sed Saint's, neuertheless she doth not of­fer sacrifice but to the sole God of both Martyrs, and of other Saint's; and no [Page 8]man hath euer thought fittingAugus. l. 10. de ciuit. cap. 4. quis, inquit, sacri­ficandum cē ­suit, nisi ei, quē Deum sciuit, vel putauit. Et cap. 19. docet daemones ideo velle sibi of­ferri sacrifi­cia, vt sic pro Dijs ha­beantur. Vnde Exod. 22. qui un­molat Dijs occidetur, praeterquam Domino soli. to sacri­fice to any, whom he ha h not known, beleiued, or feigned to bee a God. 7. No other object interuening: for God alone is the immediate object of proper sacrifi­ce, for as much, as he containeth in him­selfe alone the sole motiue thereof. Wherby it plainly followeth, that the oblation of tithe, that is giuen imme­diately to the Ministers of God, is not a proper sacrifice, though it be exhibited for God's sake. 8. Vnto destruction: in re­cognition of God's supream excellen­cy, and power ouer his creatures: this necessary requisite experience sheweth in all the sacrifices of the old law, whe­rin the sensible thing offered was either killed, if quick, and aliue, (vꝪt)videlicet: Ox, lamb, calf; or broken, or burnt, if liueless,^(h) hard, and drie: or consumed by effu­sion, if liquid, namely wine, in testimo­ny of God's omnipotency, therby mani­festing him to be Author of life, and death, and consequently to haue power to conserue his creatures, as the thing before oblation was conserued, and to destroy his creatures, as the thing de­stroyed after oblation.

CHAR. II. OF THE SACRIFICE OF THE EVCHARIST, OR MASS.

THe sacrifice of the Eucharist is the speciall, and proper externall sacrifice of the new law instituted, and offered by Christ [Page 10]in his own body, and blood, vnder the forms of bread, and wine, Hebrae. 7. secundum si­militudinem M [...]lchise­dech, sic A­postolus in­terpretatur secundum or­dinem Mel­chisedech. after the similitude of Melchisedech his Sacrifice, of whose order Christ was annointed high Priest for euer. The law of Moyses, and sacrifices the­reof as they had institution, and con­firmation of God in respect of Christ only, so they were to continue only, tillLuc. 10. l [...]x & Pro­pheta vsque ad Joānem. Christ came, that was theHebrae. 6. lex vetus la­ta fuit du­raxat donec veniret semē promissum. seed to which the promise was made of a new law, and a new sacrifice vnto blessed­ness, which the law of Moyses, and the sacrifices therof could not effect. The law written in Tables could not make theAug. lex in tabulis exarata non potuit effice­re eam in­scriptionem, quae est iusti­ficatio. inscription, which is iustification of life: ItChrysos. l [...]x erat tan­tum iubens, & nihil af­ferebat au­xilij. shewed but could not heale the soar of mans soule: And though the old sacrifices conferredHebrae. 9. exterior, & legalis mundities appellatur iustitia ca [...] ­nis, & emundatio carnis. legall purity on the body: neuertheless they could not giue spirituall sanctity to the soul vnto saluation. Besides, the commande­ment, that went afore, that is to say, the old law was peculiar to one people only: namely the Iew's; and the sacrifi­ces therof were but^(a) holy figures of a [Page 11]better oblation, and those polluted through the sins of the Priests, that of­fered them, in so much that God had no affection for either of both; becauseHebrae. 1. Reprobatio quidem fit praecedentis mādati pro­pter infirmi­tatem eius, & imbecil­litatē, prom­de Christus, ait Io. 13. mandatum nouum do vobis. of the weakness, and vnprofitablenes of the sacrifices, and the vncleaness and wickednes of the Priests: wherfore he sent his own son to giue a new com­mandement, that is, the new law of sanctifying grace to the sauing both Iew, and Gentile, and to institute a new sacrifice of a cleane oblation to the exal­ting his name euen among the Genti­les, that being to be celebrated^(b) in [Page 12]euery place of the world from the rising of the sun to the going down therof, ac­cording to the Prophecy of Malachias, signifying, that God was determined to abolish the said weak, and polluted sacrifices, and substitute in lieu thereof an effectuall, and most pure oblation, which is that, Christ the son of God, and man instituted of his body, and blood, and offered at his last supper vn­der the form's of bread and wine ac­cording to the Order of Melchisedech: and that the Eucharist, as it was institu­ted, and celebrated was not only a Sa­crament, but also a sacrifice, is plainly euidenced out of the words expressing the action, that Christ vsed in the insti­tuting, and celebrating therof, for ex­ample:^(c) This is my body, which is giuen [Page 13]for you Luk 22. which S. Paul expresseth in other term's viz: This is my body, which is broken for you. 1. Cor. 11. This is my blood of the new Testament, which is shed for many Mar: 14. This is my blood the new Testament that is shed for many vnto remission of Sins: Math. 26. All which sen­tences import sacrificing, since they con­taine the proper words of sacrifice, as it is plainly deducible out of other eui­dent Scripture-testimonies, in conse­quence whereof the Eucharist institu­ted, and celebrated by Christ in his last supper is not a Sacrament only, but a sa­crifice also. Again the afore said Verbs namely to giue, to break to shed, are vtte­red [Page 14]in the present tense after the Greek Translation signifying that Christ did did not only offer sacrifice in a bloody manner on the Crosse, but in an vn­bloody also at his last supper.^(d) Besi­des as the words of the action which Christ vsed in instituting, and celebra­ting the Eucharist, viz: This is my body which is giuen for you. This is my blood shed for many vnto remission of sins doe eui­dently import^(e) a propitiatory sacri­fice [Page 15]for blood to be shed is to be sacri­ficed for propitiation, or pardon of sins: so the words of precept which fol­low (This is my body giuen for you) namely: doe this in remembrance of me: That is, in memory of my death, and passion, doe signify a commemoratiue sacrifice, and consequently plainly demonstrate the Eucharist not to be a Sacrament only, but^(f) a sacrified also: For otherwise it would not be a liuely, and perfect com­memoration, or representation of the sacrifice offered on the Cross, such as Christ requireth Luk. 22. for as a Sacra­ment cannot be perfectly represented, but by an other Sacrament: [...] a sacrifi­ce [Page 16]cannot be liuely represented, but by another sacrifice: there is necessarily re­quired similitude, and proportion bet­ween the thing, that representeth, and the thing represented: for a man cannot represent an horse, or an horse a man; nor the saying of the Apostle, 1. Cor. 11. (as often as you shall eat of this bread, and drink of this drink, you shall shew the death of our Lord) doth infirm the strength of this argument.Patres an­tiqui in tri­bus oecume­nicis Conci­lijs, puta, E­phesino, Cal­cedo. Con­stantinop. (vt constat ex praefatio­ne Ephesi.) sic interpre­tati sunt verbae Apo­stoli quoties­cunque mā ­ducabitis—mortem Do­mini annun­ciabitis. For the true sense, and meaning therof is, that the sacrifice of the Eucharist, which is a perfect representation of Christ's death, and Passion suffered on his Cross, must precede the eating of that bread, and drinking of that drink: for Christ's death and Passion was^(g) a proper spe­cial sacrifice that cannot be represen­ted perfecttly by a Sacrament, but by a sacrifice wherin destruction must in­teruene necessarily, either by death, if [Page 17]what is offered by a liuing thing: or by fraction, if what is offered be a hard, and drie thing, as breard, or by effu­sion, if what is offered be a liquid thing, as wine, which experience sheweth in all the sacrifices of the law of nature, and Moyses. And indeed the end, and innate propriety of a proper sacrifice (being an externall sensible act of su­pream adoration) is, to signify God's omnipotency, as to his power ouer life, and death: wheras a Sacrament signi­fieth the sanctifying of such, as belieue in, and serue God, which is but the pro­duct, or effect of Christ his bloody sa­crifice. If perfect representation of the sacrifice of the Cross could be attributed to any Sacrament, it were to be ascribed to the Sacrament of Baptism, wherby, as the Apostle saith Heb. 9. Weare buried with Christ into his death: Neuertheless Baptism doth not represent the death of Christ, but the death, and resurrection of him, that is baptised, Baptism signi­fying, that he that is baptised doth die, as vnto sin, and rise, as vnto newnes of life: neither is Christ said to die in Bap­tism, as he is belieued to be immolated in the sacrifice of the Eucharist.

Furthermore, asSanguine hostiae obsig­nabatur ve­tus testamētum, vt post Moysen de­clarat Apo­stolus Hebrae. 1. Moyses began, and [Page 18]dedicated the old Testament, law, or Re­ligion in the blood of calfes contained in his cup, saying: This is the blood of the Couenant &c. So Christ began, and de­dicated the new Testament in his own blood contained in the Chalice of his last supper, saying: This is the Chalice the new Testament in my blood &c. Luc. 22. which the other Euangelist's more plainly expresse introducing Christ to say: This is my blood of the new Testament, wherby is euidently certaine, that Christ's blood in the Chalice shed in an vnbloody manner was the blood of sa­crifice, and consequently in that sacrifi­ce, which is the sacrifice of the Eucharist consisteth the externall Religion, and proper seruice of the new Testament, as the outward Religion and soueraigne worship of God in the old law did con­sist in the sacrifices therof, vnder which it was established Heb. 7. And though Christ hanging on his cross did confir­me, and ratify the new Testament, yet he made it only at his last supper, when he said. This is the Chalice the new Testamēt in my blood: or this is my blood of the new Testament: For then Christ was free, and aliue: wheras on his cross he was deue­sted of liberty, and depriued of life, and [Page 19]consequently not in a condition to ma­ke it: the making of a Testament being an act of a person free, and aliue. Also though Christs death, and passion was the perfect sacrifice, that^(h) consum­mated the generall redemption, or re­mission of all sins whatsoeuer, as to suf­ficiency, neuertheless, that bloody sacri­fice enduring only for a day of time, could not be the externall sacrifice, which the people of the new Testament might haue recourse vnto, euen to the end of the world: and to auerre the ta­king away of such externall sacrifice, is [Page 20]to acknowledge the taking away also of externall Priesthood, (sacrifice, and Priesthood being correlatiues) and con­sequently theS. Cypria. de coena Dom. asserit nullam posse esse Religio­nem si sacri­ficium corpo­ris, & san­guinis Chri­sti aufera­tur. abolishing of the new Testament: for if the Priesthood, and sacrifice therof be disannulled then of necessity must there be an abrogation of the law, that was established vnder them. Furthermore it is conuincingly manifest, that it was an externall proper sacrifice, which Christ offered at his last supper: for the one oblation according to the order of Melchisedech, which succeeded⁽ⁱ⁾ in the room of all the sacri­fices of the old law, was that one, or no­ne was that one: but that one was an externall proper sacrifice, and cannot be meant of the sacrifice of the Cross, that being rather after the order of A­aron since it was celebrated in reall ef­fusion of blood, then after the similitu­de of Melchisedech, who offered no bloody oblation. Besides all the necessa­ry requisits vnto proper sacrifice are [Page 21]plainly obseruable in that action, that Christ vsed in instituting, and celebra­ting the Eucharist at his last supper. 10. is obseruable Christ himself, that is a Priest instituted by legall authority, and more solemnly made then all the Priests, that went afore, to wit, with an oath, by him, that said vnto him: Our lord hath sworne, and will not repent, thou art a Priest for euer according to the Order of Melchise­dech. 2. Outward oblation is obseruable, which is expressed in the words wherby Christ consecrated his body, and blood, saying: This is my body, which is giuen for you. ^(k) This is my blood of the new Testament, which is shed for you; which are the terms of proper sacrifice, and were outwardly vttered in the last supper. For indeed all the actions performed by Christ in celebrating the Eucharist were outward, actions, namly blessing of the bread, giuing thanks to his diuine Father, be­fore consecration, andChristus in vltima coena man­ducauit cor­pus suum, & bibit san­guinē suum vna cū A­postolis, vt post s. Hie­ro. & alios Patres docet S. Thomas 3. p. q. 81. eating his own hody, and drinking his own blood to­gether with his Apostles after conse­cration. 3. Oblation of a sensible per­manent [Page 22]thing is obseruable, (vꝪt)videlicet, Christ's body, and blood (which are sensible things) vnder the form's of bread, and wine, which are sensible also. 4. There is obseruable destruction, or reall chan­ge in the oblation, to wit, by substantiall conuersion of the bread into Christ's body, and wine into his blood. Besides by eating and drinking therof the bo­dy, and blood of Christ lose that sacra­mentall being, they had by reprodu­ction vnder the elements of bread, and wine, which is a reall change also. 5. It was an oblation exhibited to God alone: for Christ in celebrating the Eu­charist addressed all his speeches to his diuine Father: lastly there is obseruable recognition of diuine omnipotency, as is plainly euidenced by the oblation it self, since it succeeded not only in the room of the Pascall lamb: but of all the other sacrifices of the law of Moyses and consequently ought to containe in it self the perfect morall signification es­sentiall to those sacrifices, which is re­cognition of diuine omnipotency, and representation of the sacrifice of the cross. Nor is it inconuenient for a sacri­fice going afore to be a representation, or commemoration of a sacrifice com­ming [Page 23]after: for all the old sacrifices went before the sacrifice of the crosse, which neuertheless they represented: How euer the sacrifice of the cross is only di­stinct from the sacrifice of the Fucha­rist, as to the manner of offering, bloo­dily, or vnbloodily: for the head-offe­rer is the same, Christ, and the thing offered the same also, body and blood of Christ. And albeit, that Christ by one sole bloody oblation, that is, by once of­fering himself in a bloody manner, con­summated the generall redemption; ne­uertheless he did not think fit to make that one generall oblation an effectuall redemption, or remission of sins wi­thout the application therof: for so he had entailed the kingdom of Heauen vpon euery sinner, and consequently deuested himself of all power to disinhe­rit any for what fault soeuer. But the applicatiue perfection, as to a sacrifice, he gaue to the vnbloody oblation only, which by his own institution, and ap­pointment, is and shall be the externall seruice of the new Testament, and the continuall application of his passion vn­to sanctification; As corporall remedies how perfect, and sufficient soeuer doe no cure vpon a sick body, that is to say [Page 24]are not effectuall remedies vnless they be applyed: so Christ his death, and pas­sion though a spirituall remedy supera­bundantly sufficient to take away all the sins of the world, neuertheless is not an effectuall remission of any, till it be ap­plied aright: neither is the preeminent perfection of Christs death, and passion a iot lessened therby: application being necessarily requisit to its effect by Christ his own appointmēt. And praiers which the faithfull offer to God one for an o­ther doe not prejudice, or diminish any part of the intercession, which Christ himself made for his people while he liued vpon earth Io. 17. nor of those, which sitting at the right hand of his di­uine Father he presenteth continually Rom. 8. Heb. 7. But rather do apply the fruit therof to the effecting of the said faithfull their holy desires, especially when prayers are offered by the Bis­hopps, and Priests of the catholick Church, vnto whom God hath commit­ted the^(l) ministery of reconciliation [Page 25]for, and vnder Christ, who is the high Priest, and chief Minister, according to his humanity, of mans reconcilement to God: the others exercise Christs vicar­shipp only; These pray, and minister sa­crifice, and Sacraments in Christs stead, both vnto remission of sins, and the ve­rifying his For euer Priesthood according to the order of Melchisedech; so that Christ is a Priest for euer after the right order, and similitude of Melchisedech, for as much, as he dayly doth, and shall to the end of the world offer by the Priests of [Page 26]the new law, as his Vicars, the vnbloody sacrifice of his own body, and blood vn­der the form's of bread, and wine cal­led by vse (which is the arbitratour of words, and language) sacrifice of the Eucharist, sacrifice of the Mass, sacrifi­ce of the Altar. The name Eucharist co­mes of the Greek: Eucharistia, that signi­fies thanksgiuing: for Christ in cele­brating his vnbloody oblation the night before his death gaue thanks to his di­uine Father both in generall for all the benefits conferred vpon all mankind, as in particular also, for that one singular grace, wherby he was impowred, as man, to iustitute so diuine a mistery. So that vndoubtedly by a speciall proui­dence the name Eucharist is appropria­ted to the sacrifice of Christ his body, and blood, to the end, that euen the na­me therof might excite Priests (whos office, and function it is to ofter that sa­crifice) to imitate the thanksgiuing, that Christ exhibited in the enterprise of this mistery.

The name Mass comes of Missa which is latine doubtless, for if it had been an Hebrew word, the vse therof would ha­ue remained, and continued among the greek Fathers, as well as of Alleluya, [Page 27]Osanna, Amen, which be Hebrew words; But none of the Greek Fathers vse this term Missa, and consequently it is a de­nomination which the people of the la­tine Church haue imposed to express the sacrifice of Christ his body, and blood, and signifies the same thing, that dimissio in latine: that is to say, dismissing, or sending away; for in the primitiue Church it was an ordinary ceremony practised by the Deacon, to cry aloud twice in the Church, during the time of celebrating diuine seruice: Ite Missa est: once in the begining of the mistery, or sacrifice, wherin the Catecumens were not suffered to be present being Belie­uers vnbaptised; signifying therby, that all such should depart out of the Church; and once again in the end of the said mistery, or sacrifice, intimating therby the dimissing, or sending away of the faithfull baptised. This signifi­cation of the name Missa (in English Mass) and this originall grownd therof is approued by the vniform judgment of the maior part of orthodox writers. Howeuer the appropriation of the said name, as to signifying the seruice of the mistery, or sacrifice of Christs body, and blood, is deriuable euen from the [Page 28]primitiue successors of the Apostles who^(m) vse the name Missa, and the signifi­cation therof: namely S. Dionys. S. Cle­ment. S. Euarist. S. Alexander. S. Six­tus. S. Telesphorus. S. Higinus. S. Soter, S. Fabianus. S. Stephanus. S. Felix. S. Syl­uester. S. Damascenus. With whom were contemporary the great lights of the [Page 29]Church S. Basil. S. Gregory Nazianze­nus. S. Ambro. S. Chrysost. S. Hieron. S. Epiphan. S. Cyrill. S. August. wher vnto may be added sundry generall Councills, wherof the vnquestionable testimonies, and records are enough to euidence the truth of this primatiue do­ctrine: so that with great reason it may be much wondered at, how the People of England came to looke with so en­vious an eye vpon the Mass, as to count it Idolatry: since the practice therof is agreeing with the full, and euident Te­stimonies of all the primitiue Fathers. And as to the Realm of England euen from the first plantation of Christianity setled therein, Mass constantly conti­nued the sole publick worship, or serui­ce, that was resorted vnto, till the ciuill power of Parliament in the Reign of Queen Elizabeth put it down: vpon what design of auarice, liberty, and am­bition, is needless to express: But in the room of the Mass was substituted a new outward seruice named the book of Common prayer, and sett forth in the vulgar tongue; wheras since the first age for 1500. Years not one example can be produced of any Christian kingdom which had not for the common publick [Page 30]seruice of Religion the Mass, and that celebrated in Hebrew, Greek, or Latin: neither were the holy Euangels wrirten in other language then Hebrew, Greek, and Latine, which are the three holy tongues. The Hebrew was sanctified from the beginning of the world: God euen then conferring with Adam in the Hebrew tongue, and teaching him the names of each liuing creature. Gen. 2. Besides all three were sanctified in the death, and Passion of Christ the son of God; the inscription ouer his Cross (Ie­sus of Nazareth king of the Iews) being w­ritten in Hebrew, Greek, and Latine letters, and prophesiedSeptuagin­ta super psal. 56.57.58. ne dis­perdas Da­uid in tituli inscriptionē. of long afore. This doctrine does not preiudice what S. Paul writeth 1. Cor. 14 saying, That he that speaketh a strange language edifieth himselfe; but he that prophesieth edifieth the Church of God. I would that you all speake with tongues, but rather that you prophesied: For it is conuincingly euident, that the Apostle neither by these, or any other words of that chapter commandeth the vse of the vulgar tongue in the Church seruice: For so there had been no need of prophesying, that is of interpreting vnto edification, exhortation or instru­ction, which the Apostle expresly en­joyneth, [Page 31]saying, That if any man speak a strange tongue, let it be by two, or at the most by three, and that by course, and let one in­terpret. Besid's it is plain, that S. Paul there treateth of the miraculous guifts, or strange tongues infused both into men, and women in the first begining of the Church, and not intelligible wi­thout the miraculous guift of interpre­tation also, and consequently he can­not mean the Hebrew, Greek, and La­tine tongue, as to the publick seruice of the Church, these being no strange lan­guages inspired by miracle, but the known tongues of the Christian world, and the most proper, and significant to expresse the diuine mysteries, because of the elegancy, emphasy of their words, and sentences, and also of their grammar rules, wherby they are con­tained within certain bounds, and li­mits to the clearing of vncertaintyes, and intricacies, vnto which other lan­guages are subject in regard of the gre­at similitude of cases, numbers, and ten­ses, that occasion inextricable doubts; for this respect all the Scriptures of the old, and new Testament were written, and set forth in Hebrew, Greek, and Latine. And S. Paul himself composed [Page 32]his Epistles in Greek, which he directed to the Romans, whose vulgar tōgue was latine: Furthermore it is euident, that the Corinthians had their publick ser­uice in Greek when the Apostle writ vnto them, wherby manifestly appea­reth, that he meant not of the Church seruice, which in no place of the world was celebrated, but in Hebrew, Greek or Latin. And though S. Paul saies in the aforenamed Chapter; If I pray in a strang tongue my spirit prayeth, but my vnderstan­ding is without fruit: Neuertheless he does not⁽ⁿ⁾ meane of priuate prayers, which the faithfull of all fexes, euen in this age doe deuoutly vse vpon their latin Pri­mers especially: for the priuate prayers he speaketh of were psalmes, hymnes, sonnets, reuelations inspired by miracle, and vttered in a strang tongue giuen extraordinarily by miracle also; howe­uer without doubt the Apostles inten­tion in the words aboue mentioned was not to forbid euen strang languages, [Page 33]since he expresly sayes in the same Cha­pter: Wherfore brethren couet to prophesie, and forbid not languages; but the true mea­ning of the aforesaid words is, that if any one shall vse a strang tongue in praying, and want the knowledg the­rof, though his spirit, heart, and affe­ction prayeth well: neuertheless he is without fruit, as to the vnderstanding, for as much, as the vnderstanding doth not penetrate the things, or misteries, that the words signify, and this is inci­dent euen in this age, to such, as pray in the latine tongue, wherin they are not versed: yea to such also, as be knowing in the grammaticall signification of la­tin words, especially if in praying they vse the Psalmes of Dauid, because of the tropes, and figures contained therin. For example how many, euen of the learned reciting the words of the Psalme 59 (Moab the pot of my hope. Into Edom I will stretch out my thooe; or of the Psalm 67. If yee sleepe among the midst of the lotts, the wings of a doue couered with siluer: re­buke the wild heasts of the reede. The congre­gation of bulls in the kine of the people) doe comprehend the sense, and meaning therof: notwithstanding all this, nei­ther priuate prayers, which are said, and [Page 34]not vnderstood, nor publick prayers, which are heard, and not vnderstood likewise, ought to be contemned, or counted as vnprofitable; for whosoeuer sayeth, or heareth prayers so, if he prayeth, and heareth deuoutly, enjoyes the fruit, and comfort of a mindeS. Damas. ait oratio est mentis ele­uatio in Deum. Sup­point autem hac oratio­nis definitio, vel includit rerum decē ­tium peti­tionem. ele­uated to, and fixed in God, wherin lies the consistency of praying, and hea­ring aright, albeit that his vnderstan­ding wanteth it's proper fruit, which is to feed of the sense signified by the words: and indeed it happene [...]h often times, that many good catholick men, and women praying in a language vn­known to themselues doe merit, and obtaine more spirituall advantages of God, then others, that haue the vnder­standing of what they vtter in praying: especially if they pray with greater hu­mility, pietie, feruour, and reuerence towards the prayers, for as much, as they be set forth, and approued, as holy, profitable, and acceptable to the diuine Majesty by the generall practice, and warrantable authority of the holy catholick Church,^(o) that cannot erre [Page 35]in it's ordinances. Besid's there is more respect, and deuotion had towards a thing, that is not known by the vnder­standing, nor perceiued by the senses, if credence be giuen to the profitablenes therof, then towards any other thing, that is familiar to the vnderstanding, and obuious to the senses; for example all true Christians doe most religiously honour the Mistery of the Incarnation, and most deuoutly reuerence the Sa­craments, for as much, as they belieue the Incarnation to be the principall, and the Sacraments the instrumentall cause of iustification vnto eternall life. God does not so much looke after theAug. Epis. 102. ad E­uodium, non enim quan­tum intelli­gas, sed quā ­tum credas, & credendo ames, quaerit Deus! nam saepe fit, vt qui intelli­gunt, con­temnant, qui non in­telligunt af­ficiantur. ac­curatnes of knowledg, as to the vnder­standing of the words of holy prayers, Hymnes &c. priuatly, or publickly said, as he does after the credence giuen therunto, wherby a belieuer is excited to loue him; for often times it happeneth that such as vnderstand doe contemne, when such as areDixit qui­dam sanctus Pater. Jlli­terati ra­piunt Coe­lum, & nos vbi cū scien­tia nostra. vnlearned, and know litle, or nothing are carryed on the wings of a feruent deuotion, and zeale to the inward veile of the diuine Tabernacle, that is to say, to the Thron of God. For this reason, which is ta­ken out of S. Augustine, it may be pro­bably [Page 36]coniectured, that in the primitiue Church the holy Ghost did giue sundry Christians guifts to speake in strange tongues, which they vnderstood not, therby to shew to posterity, that no man ought to condemne, as vnprofita­ble the prayers of such as say them in an vnknown language, especially they relying on the Church-authority for the profitablenes therof, as also vseing attentionS. Tho. po­nit tres in­tentiones o­rationis: v­nam ad ver­ba, qua orās profert: al­teram ad sensum; ter­tiam ad fi­nam, qui est Deus. Et pri­ma. & secū ­da aliquan­do nocent in quātum im­pediunt de­uotionem. as to the end of prayer, which is God only, though they should not ha­ue attention as to the words vttered in praying, or as to the sense therof; the two last attentions being neither the best, nor necessarily required to the con­sistency of prayer, and some times, do obstruct, and hinder deuotion, wheras the feruour, and humility in the vnlear­ned doe compence euen the want of an exact, and distinct vnderstanding: how­euer it is very expedient, that euery be­lieuer say our lords prayer in the tongue he knowes: for it is not enough to vn­derstand confusedly, that the petitions therin contained are good, and profita­ble: but likewise to know them distin­ctly. Wherfore sundry constitutions set forth by Synods of Bishops require vn­derstanding [Page 37]of words, and sense, as to our lords prayer.

CHAR. III. OF MELCHISE­DECH

MElchisedech was king of Fuit salem vrbs terrae Chananaeae (vt constat ex historia Genesis) quae fuit filijs Is­rael à Deo promissa, & iam dicta Iudaea Pale­stina, seu terra sanctae. salem, that it, by interpretation, of iustice, and [Page 38]Peace: ^(a) a Priest of God most high, counted without Father, and mother, without kin­dred, without beginning of daies, or end of life, the holy Scriptures no where making mention of his genealogic. He met the great Patriarch Abraham as be returned from the slaughter of the kings, brought forth bread, and wine, which he^(b) offe­red in sacrifice to giue thanks, to him, whose Priest he was for the obtained victory: and afterward blessed him, which shews his excellency aboue A­braham (who was a Priest also) and consequently aboue Leui, and all the Priests of the old law, that came out of [Page 39]the loyns of Abrahā.^(c) For it is the pre­rogatiue of the greatest Priest to blesse the lesser: besid's Abraham gaue him tithe, which doth euidence the others exceeding dignity: yet in these excel­lencies, [Page 40]Melchisedech was a type only of Christ in whom the reall verity was contained. Melchisedech as king of iu­stice, and peace (by interpretation) was but a shadow of Christ, who was, and is actually, and indeed king, and Au­thour of both, for he came into the worldZachar. 9. Ecce Rex tuus venit iustus, & Saluator. a just and peaceable king, that1. Cor. 1. qui factus est nobis iu­stitia, sancti­ficatio, & redemptio. justified and reconciled man to God, and his Angells. Melchisedech as Priest of God, that offered a sacrifice of bread, and wine, was a figure of Christ the son of God, who being anointed Priest by the holy ghost offered^(d) a sacrifice of his own body, and blood vnder the forms of bread, and wine at his last sup­per. Melchisedech as Priest without be­ginning of daies, or end of life, signi­fieth the continuance of Christ his Priesthood for euer, in as much, as Priests instituted by, and substituted vnder Christ as his proper Vicars, shall continually offer to the end of the world the vnbloody sacrifice, that [Page 41]Christ himselfe celebrated in his last supper: neither can any man in reason deny, but that Christ euen then offered an vnbloody sacrifice; for that were to auerre, that Christ did not fullfill the fi­guratiue sacrifice of Melchisedech, and consequently, that he was no Priest ac­cording to his order, or similitude, sin­ce it cannot be proued, that Christ at any other time did offer a sacrifice vn­der the forms of bread, and wine whe­rin consist's the similitude of Melchise­dechs sacrifice; Again to deny, that Christ instituted, and appointed Prie­st's as his substitutes to offer euen to the end of the world the sacrifice, that himselfe celebrated at his last supper, were to deny Christ to be a Priest for e­uer, there being no other meanes to establish his eternall Priesthood, then by the sacrifice of Priest's instituted by, and substituted vnder him, Priesthood being but a power or facultyHebrae. 5. omnis Sacer­dos, & Pon­tisex est in­stitutus, vt offerat dona, & sacrificia. to offer sacrifice, which Christ sitting at the right hand of his diuine Father cannot do in his own person, sacrifice taken in the proper sense for an outward visible act of supream worship, as of necessity it must be taken: wherby plainly fol­loweth, that whosoeuer does take away [Page 42]Christ his power to sacrifice, does de­stroy his Priesthood also, or render it vnprofitable, and vseless: and to allow Christ improper, spirituall, and meta­phoricall sacrifice only, is not enough to make good his Priesthood, as to the order of Melchisedech, who offered outward sensible sacrifice of bread, and wine. Neither can Christ in respect of spirituall sacrifice only, be counted mo­re a Priest, then euery faithfull man, or woman, that offereth to God contri­tion of a penitent heart, which is an in­sensible spirituall sacrifice, Psalmo 50. Furthermore Melchisedech in meeting Abraham, as he returned from the vi­ctory ouer the kings, and blessing him, is a mysterious representation of Christ, who meeteth, and blesseth his faithfull seruants returning to their Country of Paradise (whence their first parent A­dam was eiected) with the spoiles of the deuill, that eiected him; lastly Melchise­deck in taking^(e) tithe of Abraham, is a [Page 43]type of Christ also, who can in equity exact, as tithe, seruice and obedience of all reasonable creatures, whom he hath deliuered out of captiuity by the merit of his death, and passion.

CHAR. IV. OF SACRAMENTS

SAcraments (taken in a large gene­rall sense) be outward visible cere­monies employed in corporall creatures, or elements, wherby men, as birds of one feather, flock together and Aug. l. 9. Con. Faustū cap 11. in nulla, in­quit, religio­ne homines colligantur inter se sine consortio Sa­cramentorū, id est, sine aliquibus caer [...]monijs sensibilibus. Et S. Chrysos. hom. 83. ideo ait Deum nobis dedisse intelligibilia sub sensibilibus, quia con­stamus anima, & corpore: si vero essemus incorporei, incorporea et­ [...]am dedisset dona, id est, Sacramenta. vnite in the profession of some one Religion true, or false: the [Page 45]worship of a thing that is indeed, or counted a God depending necessarily therof. Pagans worshipped the sensible elements^(a) of their ceremonies, ascri­bing a diuinity euen to the meanest creatures. Iews worshipped the true God vnder corporall creatures, wherin they vsed their ceremonies: but the mul­titude therof being numerous, difficult, and greiuous made their Religion a yo­ke of bondage. The society of christian people are deliuered from the Pagans Idolatry, and the Iew's seruitude being called vnto the liberty wherwith Christ hath made them free to serue, and worship one true God vnderAug. l. 38. c. 9. ae doc. Chris. & l. 19. con. Faus. cap. 13. Sa­cramenta, inquit, mu­tata sunt; facta sunt faciliora, pauciora, salubriorae. a few ceremonies most proper for an a­greable exercise both of body, and soul, being sensible things most cleane in re­ference to the body, and most precious in order to the soul: to wit, seuen Sacra­ments^(b) mysteriously figured in the se­uen [Page 46]pillars wisdome hewed out in the building of her howse Prouerb. 1. that is, which Christ the eternall wisdome hewed^(c) out of his side in the erecting of his Church. Also mysteriously re­presented in Naamans washing him­selfe seuen times in Iordan: and in the fiue breads and two fishes wherwith Christ fed, and satisfyed many Thou­sands: and taken in the strict proper sense they be outward visible signes, or rites of inward invisible sanctity, and^(d) effectuall instruments therof by di­uine [Page 47]dispensation; As God did enable the earth in it's creation to bring forth corporall fruit's to the nourishment of the body: so he did enable the Sacra­ments in their institution to bring forth spirituall fruits to the refection of the soul: and indeed t'is mad igno­rance, or extream madness to thinke that God is sufficient to giue effectuall vertueChrys. hom. 24. in illud Jo. 3. nisi quis re­natus fue­rit. Docet, quod quem­admodum terra acce­pit à De [...] virtutem producendi fructus: ita aqua in in­stitutione baptismi ac­cepit virtu­tem faciendi regeneratio­nem spiri­tual [...]. to vnliu'd seed vnto producing liuing bodyes in corporall generation, and vnsufficient to infuse effectuall for­ce into Sacraments vnto sanctifying soules in spirituall regeneration: that is to say, to exercise efficiency in the production of iustifying grace, and tru­ly when Christ instructed Nicodemus of the necessity of the Sacrament of Ba­ptisme. Io. 3. saying, That except a man be borne again of water, and the holy ghost, he cannot enter into the kingdom of Heauen, vn­doubtedly he did attribute the same kin­de of causality vnto water, as vnto the holy Ghost which the particle (and she­weth [Page 48]clearly since it joynes both causes together: and though an instrument in working be subordinat to the principall cause, in vertue wherof it worketh: ne­uertheless there is but one kinde of cau­sality in both. Wherfore since reall cau­sality, or efficiency is of necessity due to the holy ghost, the same with subordina­tion is belonging to the outward ele­ment of water in Baptism: wherby is conuincingly prou'd, that Baptism is not (and consequentlySi Sacra­menta à Christo insti­tuta essent 7. duntaxat symbola quae­dam exter­na, quibus salus per Christū ac­cepta velut sigillis obsig­netur, & cō ­firmetur, nō dixisset Christus Io. 3. [...]isi quis renatus fue­rit ex aqua & Spirit [...] sancto. N [...]c Apostolus dixisset mū ­dans cum la­uacro aquae in verbo vi­ta Eph. 5. nā istae par­ticulae, non nud [...]m sonāt obsignatio­nem salutis acceptae, sed causalitatem, vnde S. Grego. Niss. Ora. Catech. c. 33. extremae, inquit, dementiae est, & ignorantiae animi tribuentis Deo tantam vim semini in generatione hominis, existimare eum esse imbecillem, vt hoc idem tribuatur aqua ad iustificandum suscipientem Bap­tismum. other Sacra­ments neither) a naked sign only to stir vp, or excite to an act of faith, or a meer signet to seale the diuine promises; for the outward element of water is an ef­fectuall instrumentall cause of inward sanctity Ex opere operato, that is, doth with it's own outward visible action, enabled by diuine institution, produce inward grace vnto sanctification of life in such, as receiue the Sacrament of Ba­ptism aright. Besides if sacramentall water were but a meer sign of justi­fying grace Christ Io. 3. had spoken as improperly, (saying: except that a man [Page 49]be born again of water &c.) as if a man should say to his freind, that is a thirst, except that you drinke of the Iuy bush, you cannot quench your thirst; for as sacramentall water accor­ding to the contrary opinion is a naked sign of grace onely: so an Iuy bush, is a naked, or a sign only of wine; or other drink ready for sale; wherby is plainly euident, that Sacraments euen as out­ward works do exercise efficiency in the production of sanctifying grace. Yet as the water of the pool named in the holy scripture Probatica Piscina did not cure corporall diseases by an innate quality proper to the water it self: but through the motion of an Angell, that went down at a certaine season; and stir'd it: so the Sacraments doe not heale spiri­tuall infirmities, that is, sins, but by a speciall extraordinary vertue, which they receiue from the holy ghost, or Christ, who to that purpose did institute all of them. Christ the son of God is our great Physician, and Apothecary also; the catholick Church his shop: the Sacraments placed therein the pots, boxes, vesells, that containe, and pre­serue the heauenly medicines, which Christ brought with him into the [Page 50]world, and the sundry sacramentall graces diuinely prepared vnto effectuall healing of all spirituall wounds are the said heauenly remedies; wherfore it is a most extream advantage to be log'd in the bosom of the catholick Curch, wherin be present soueraign remedies against all manner of spirituall discases; no man how sick, or wounded soeuer can despaire of his health while he con­tinueth in the shop of the diuine Apo­thecary, that is furnisht with medici­nes which cannot miss in the cure of any infirmity, if applied aright thervnto: As a tree planted by the water's side want's not corporall nourishment to preserue it aliue: so such, as abide in the catholick Church want not spirituall help's wherby to nourish them vnto eternall life, which be the Sacraments, that Christ hath left to his Church, as certaine preseruatiues against the poy­son of sin.

CHAR. V. OF CHVRCH-CERE­MONIES.

CHurch-ceremonies are outward sensi­ble Rites of christian religion: yet are but the^(a) secundary acts therof; for [Page 52]the first is an insensible desire to aduan­ce the worship due vnto God, which Church ceremonies do execute only. As ciuill ceremonies vsed in the conse­cration of temporall Princes (they be inoyld, inuested with royall robes, pre­sented with Scepters, crowned with Dia­dems, and beset round with armed guards) doe demonstrate their eminent charge, and dignity aboue the people, which they rule ouer: so Religious ce­remonies employed in the exhibition of diuine worship doe set forth the majesty of God, and his supreme domi­nion ouer all creatures; besides they stir vp attention, moue reuerence, beget denotion, and conduce vnto the vnder­standing of supernaturall mysteries, which they imprint also in the memory of the faithfull. As pictures: so Church-ceremonies are the books of the vnlear­ned. All the visible Rites employed in and about the sacrifice of the Mass tend vnto instruction, andHoc facite in mean cō ­memoratio­nem, id est in memoriam passionis, & mortis meae. Et 1. Pet. 4. Christo passo in carne, & vos eadem cogitatione armemini. Vnde ait S. Bernardus passio Chri­sti, est vlti­mum resu­gium contra omnes illici­tas volupta­tes, visa, in­quit, Christi passione, quis tam delicio­sus, qui non abstineat, & quis tā ira­cundus vt non doleat, & quis tam malitiosus, quem non poeniteat: & S. Augustinus, nul­lum est, ait remedium salubrius, quam iugiter cogitare de pas­sion [...] Christi. full commemo­ration [Page 53]of Christ his death, and passion in compliance with his own commande, as it is plainly obseruable in the gar­ments wherwith the Priest is inuested during the tyme of sacrifice: as likewise in the Altar, and ornament's therof; for example 10. The Amice, in as much, as it is a linnen cloath, which the Priest pulls ouer his face, and fasten's in his neck, doth signify the ragg of linnen, wherwith the Iews blind-folded Christ in mockery, when they smote, and buf­fited him, (saying Prophesie to us o Christ, who is he that smote thee Mat. 20.20. The Priests Albe (that is a white linnen gar­ment) doth represent the rayment, in which Herod inuested Christ after that he had despised, and mocked him Luc. 23.30. The maniple, that the Priest weareth on his left arme, and the stole, that hangeth about his neck doe figure the cord's, and fetters with which the officers of the Iews bound Christ Io. 18. and led him from one place to an other from Annas to Caiphas, from Caiphas to Pilat, from Pilat to Herod, and from Herod to Pilat again. 40. The Chasuble (that is the vppermost vestment) doth express the purple garment the souldiers put on Christ. Mar. 25. and the heauy [Page 54]cross also, that Christ carried on his shouldiers to mount Caluary. 50. The Priests^(b) Tonsure (that is to say the crown of his head shaued in fashion of a round circle) doth shew the crown of thornes, which the souldiers platted, and put about the sacred head of Christ. Mar. 25.60. The sundry crosses, that the Priest makes ouer the host, and chalice before, and after consecration are my­sticall representations of the many grei­uous torments, which Christ endured in pursuance of the generall redemption. 70. The eleuation of the host, and chali­ce doth figure the lifting vp of Christ on the crosse; and in as much, as that ceremony is exhibited a part, or seue­rally it declares the seperatiō of Christ's soul from his body, and his blood from his veins. 80. The diuision of the host into three distinct parts doth shew the three substances in Christ (vꝪt)videlicet: the diuine [Page 55]of his person, the spirituall of his soul, and the materiall of his body: and whe­ras one of the said parts is put into the chalice, and as it were buried therin, thereby is signify'd Christ's body in the sepulcher: likewise the mingling therof with the blood demonstrates, that the diuine personality was neuer seperated neither from his soul in his descent into Hell, nor from his body lying in the sepulcher. 90. The Priest's^(c) benedi­ction giuen in the end of the sacrifice of Mass relates vnto the peculiar recom­mendation, whereby Christ: did recom­mend his Church at the rendring of his soul into the hands of his diuine Fa­ther. 10. The Altar representes Mount-Caluary, and signifies the cross therin erected, on which Christ offering as on an Altar a sacrifice of his own body, and blood, consummated for euer those, that are sanctified Heb. 10. And truly as the name of smoak puts vs in minde of fire, because of the necessary mutuall [Page 56]relation to each other: for smoak of necessity comes from fire, that is the cause therof: so the name of an Altar doth relate vnto sacrifice necessarily, this being included euen in the defini­tion of an Altar taken in the proper sense for a reall Altar to sacrifice on: And such is the Altar employed in the sacrifice of Mass called by the Ancient Fathers the Altar of Christ his body, and so meant by the Apostle^(d) Haebr. [Page 57]13. saying Wee haue an Altar wherof such haue no authority to eate, as serue the Ta­bernacle: and for as much, as Christs bo­dy is spirituall meate, and his blood spirituall drink, it is named also our lords Table. 1. Cor. 10 you cannot (say's the Apostle) be partakers of our lords Table, and the table of deuills, that is to say, such as are not mēbers of Christs Church haue no right to the mysticall meate, and drink, which is the reall body, and blood of Christ. 11. The corporall, and linnen clothes that couer the Altar doe signify the linnen cloath, that wrapped the sacred Body of Christ, when he was laid in the sepulcher Io. 19.

Furthermore, besides the many reli­gious visible ceremonies God comman­ded to be employed in exhibition of di­uine worship during the continuance of the old law Exod. 29. Christ Authour of the new law instituted sundry cere­monies, and rites, which be of necessity: namely washing with water in Bap­tism, imposition of hands, and anoyn­ting with consecrated oyle in the Sacra­ment of Order &c. Yea Christ himself practised visible ceremonies for he fell on his face, and prayed. Io. 26. lift vp [Page 58]his eyes, and prayed Io. 11. lift vp his hands, and blessed Luc. 24. Besides when he found in the Temple (which is a sen­sible ceremonie too, deputed vnto diui­ne worship) those, that sold oxen, sheep, and doues &c. Io. 20. he was offended to see his Fathers howse made an howse of marchandice. Hereby is euidently plain, that Christ, when in his conferen­ce with the Samaritan Woman Io. 4. said the hower cometh, and now is, when the true adorers shall adore the Father in spirit, and truth, he did not meane, that he was come to take away sacrifice, Sacraments, prayers, Chur­ches, and all other sensible ceremonies practised in the seruice of the new law: but for as much, as the cited Text is of­ten tymes alledged by ancient, and mo­derne sectaries especially against all vi­sible rites of christian religion, it will conduce greatly to vndeceiuing the deceiued in the sense, and meaning therof, if they consider duely, that the Samaritans were Schismaticks; as Lu­ther, and Zuinglius (religious men both, and Priests) illegally, and sacri­legiously marryed against the holy Ca­nons, and vowed chastity, went out from the catholick Church, in the time [Page 59]of Henry the eight king of England, and began a schism in Germany: like­wise as Ballev, Peter Martyr, Martin Bucher &c. Apostat-wedded-priests al­so, in the reign of Edward the Sixt a childe, began the schism in England (countenanced and supported by Bis­hop Cranmer specially) to which Hen­ry the eight king Edwards Father had opened a doore only; so a certain Priest of the Iews called Mansses to re­tain, and enjoy an vnlawfull wife fell from the society of the faithfull Iewes at Hierusalem, and broached schism in Samaria; Besides as Luther and those other afore mentioned to establish their schisms leapedIoseph l. 11. Anti­quit. cap. 8. est propriū, inquit, Hae­reticis, & Schismaticis transilire capita anti­quarum Ec­clesiarum, vt suam red­dant Reli­gionem an­tiquissimam. ouer the heads of all christian Churches then, and for many ages before establish't, pretending, that these were not agreeing with Christ, and his Apostles in the essentialls of do­ctrine, worship, and gouernment; and in consequence thereof made reforma­tion the disguised end of their leape: in like manner Manasses to render his schism plausible, and taking with that people he leaped ouer the Prophet Moyses to Iacob the Patriarch, and o­uer the Temple in Ierusalem to the Temple of the Samaritans in Mount [Page 60]Garizim, tying thereto the sacrifice of the Iews religion, vpon pretence, that the said Patriarch Iacob had therin ado­red long before the Temple of Salomon was built, or the law giuen; to obtain su­periority in his schism he gaue the pree­minence in Church-seruice to the place wherin he began it. This was the true cause, that moued the faithfull Iews to abstain from the company and conuer­sation of the Samaritans, who maintai­ned their adoring in Garizim to be mo­re ancient, then the worship of the Iews in Ierusalem. In regard of this conten­tion about the Temple in Ierusalem, and the Temple in Garizim, the Sama­ritan woman conceiuing Christ to be some Prophet (for as much as he had re­uealed vnto her the secret passages of her whole life) propounded vnto him a Theologicall question touching the afo­re said controuersy, on design to be in­formed to which of the two, publick^(e) adoration, or sacrifice was tyed, and [Page 61]confined, saying: Our Fathers adored in this mountaine, and ye say, that in Ierusalem is the place where men ought to adore; that is to offer sacrifice to which Christ re­plying^(f) said: woman, belieue me, the houre cometh, when ye shall neither in this mountaine, nor at Ierusalem adore the Father &c. Wherby he for'told her, that the adoration, or sacrifice, as to both the Temples should shortly cease, and be disannulled, and that the true sacrifice (suddenly to be instituted in room therof) should not be tyed to one place, or nation, but should be of­fered in all the parts of the world ac­cording to the Prophecy of Malachias cap. 10. and instructed her with all con­cerning this new sacrifice, signifying, that is should not be a gross, and carnall adoration exhibited in, and by the flesh, and blood of goates, sheepe, oxen [Page 62]&c. as afore; but that it should be a clean adoration, or sacrifice containing in it selfe spirit, grace, and life, which the others wanted, yea that it should be the verity it self, wherof all former sa­crifices were shadowes, and figures on­ly: wherefore Christ told her, that the new adorers should adore the Father in spirit, that is to lay, should offer to God a sacrifice giuing grace, and life. Christ did not inculcate adoration of God in spirit to condemne adoration vnder whatsoeuer sensible rites, and ceremo­nies: but to exclude the carnall adora­tion, or sacrifice of the Iews that wan­ted spirit to giue life to the soul: In like manner Christ did intimate adoration of God in verity to condemne the er­roneous worship of the Samaritās, who albeit they did adore the true God of Israel, neuertheless being Schismaticks they did not adore him in verity, be­cause they adored him out of the com­munion, and vnity of the faithfull Iews, and in the mountaine of Garizim, whe­re God would not be adored by sacrifi­ce, this being confined to the Temple at Ierusalem. Wherby followeth eui­dently, that such, as worship, or adore God otherwise then he will himself be [Page 63]worshipped, or adored, doe not wors­hip, or adore him in verity, or Truth. Sithence God will be adored in one sole Church founded on the merits of Christ, all Schismaticks, and Hereticks, that abandon the communion, and vni­ty therof, doe not adore God in verity vnto saluation, howeuer they may flat­ter themselues with their mountaine of Garizim, that is, with their own fan­cied worship founded on the mountai­ne of pride: wherfore to such worship­pers may be said, both according to rea­son, and equity: you adore what you know not: for saluation is of one Church: and such only doe pray, wors­hip, and adoreAug. in psal. 130. ipse, inquit, in spiritu, & veritate o­rat, qui in pace Eccle­siae orat. in spirit, and truth, which pray, worship, and adore in peace and cōmunion of one catholick, and a­postolick Church, wherunto is tyed, and cōfined the sacrifice, worship, and seruice of the new law vnto iustification of li­fe: Again though sundry Church-cere­monies be neither commanded, nor mentioned^(g) in the holy scriptures [Page 64]farther then vnto an implicite faith: ne­uertheless they are not to be condem­ned: for many things appertaining vnto diuine worship doe not of necessity re­quire an express ordinance. Noah built an Altar to God, on which he offered a sacrifice of euery clean beast, all eit he had noNoe non iussus alta­re constru­xit, vt no­tat S. Am­brosius. warrantable authority by speciall precept. Abel in like manner vnbidden, offered sacrifice that wasRespexit Deus ad A­bel, & mu­nera eius. acceptable to the diuine Majesty. Accor­ding to the dictates of nature God is to be worshipped, Priesthood to be insti­tuted, Hosts to be immolated, ministers to be deputed for exhibition of diuine scruice, and speciall ornaments are to be ordained, and appointed, as holy sig­nes to distinguish them from the rest of the people: moreouer works of speciall commande euen executed aright are not so pleasing in the sight of God, as worksVulgare a­pud Theolo­gos est di­ctum. Deus imperat mi­nora, de ma­ioribus dat consilium. counselled only, if they be do­ne according to the rule of a discreet zeale. A good work that is done in, and for as much, as God doth counsell the doing therof, is more laudable, and no­ble, then a commanded worke, because of a greater alacrity, and promptitude, that is required to the performance of a good work vnbidden. ChristHierom. l. 1. con. Io­uia. ait Christum plus amare Virgines, quia sponte tribuunt, quod jis non fuit impera­tum. bears a [Page 65]more speciall affection to Virgins, that doe consecrate vnto him their virginity without a speciall command; and in­deed it is a more noble action in a man to giue an almes, which he is not obli­ged vnto, then to giue it vpon the score of an obligation. Furthermore Church-ceremonies ought not to be countedAugus. E­pis. 40. quaes. 3. dicit non esse c [...]nsendū superstitio­sum omne, quod chri­stiani cum infidelibus quomodo­cunque ha­bent commu­n [...]. superstitious, though Pagans, and other Infidells doe vse the same, or the like, vnto superstition; for according to that argument christians should con­demne vowed chastity; because the Pagans had their vestall Virgins, that did binde themselues by vow to a sin­gle chast life: Christians should pull down Churches, because Pagans built Churches: christians should abolish sacrifice, because Pagans offered sacri­fice: christians should despise all man­ner of prayers, because Pagans vsed prayers: christians should not reueren­ce, honour, and worship one true God, because Pagans reuerenced, honoured, and worshipped many false Gods; To conclude, christians should not weare breeches, because the Turks, which be Infidells, weare breeches, howeuer tru­ly according to Tertullian it is anPudeat, inquit, Ter­tullianus, in­sulsos chri­stianos, quod ab Ethinicis Idolorū suo­rum solemni pompa, reli­gioso gestu, & officio su­perentur. ex­ceeding great shame vnto Christians [Page 66]to vse less solemn pompe, less ceremo­ny, and less reuerence in the ser­uice of the true God, then is vsed by the Heathens in the worship of I­dols.

CHAR. VI. OF BAPTISM

BAptism is a Sacrament of new birth, or regeneration vnto iustification of life, [Page 68]through the washing of ^(a) naturall water vnder an expresse invocation of ^(b) the Holy Trinity. As there is fecundi [...]y in carnall parents to beget carnall children: so by diuine dispensation fecundity is giuen to elementary water in baptism to bring forth spirituall children: and as no man comes into the world, that is not born [Page 69]of carnall parents: So no man enters in­to the kingdom of Heauen, that is not born again by sacramentall washing of water vnto iustification; whosoeuer will put himselfe in a capacity to obtai­ne celestiall enjoyments, must put of the old, and terrene man, and put on the new, and spirituall creature: he must purge out the old leauen of originall sin, and by christian circumcision cast of the sinfull body of the flesh Col. 2. which is inconsistent with heauenly en­dowments, that is to say, he must be bu­ried with Christ by baptism Rom. 6. chri­stian circumcision vnto remission of sms, and newness of life consisting the­rin. Wherefore since that all men by the lawApostolus dicit omnes peccasse in Adamo pri­mo nostro Parente, & esse conceptos in peccato. of their conception, or birth are liable to the guilt of sin, that only baptism de facto, in deed, or in desire receiued can wash away it is most euident, that baptism is a requisite ab­solutely necessary vnto saluation. And so i is defined 10. 3. Except that a man be born again of water, and of the holy Ghost he canot enter into the kingdom of God. Where the definition extend's euen to^(c) in­fants [Page 70]that dye in their infancy vnbapti­zed according to the Church-interpre­tation, expressing the want therof to import the loss of Heauens blessedness: so that it is extream blindnes to assert the reception of children into Heauen vnless baptism be applyed vnto them indeed, or by some extraordinary means employed aboue the common, and or­dinary law of Christ, who hath institu­ted no other ordinary remedy thenAmbro. l. 2. de Abra. cap. 11. post citata verba Domini 10. 3. it a sub­iungit: vti (que) nullum ex­cipit, non in­fantem non aliqua prae­uentum ne­cessitate. Itē Aug. Epis. ad Optatum. mortis, in­quit, trans­missae ab A­damo chy­rographo, nullus omni­no, antequā per baptis­mum libere­tur, non te­netur obno­xius. sa­cramentall washing of water for the re­mission of originall sin, as plainly shews the scripture-Testimony set down, and the constant tradition, and vniuersall practice of the catholick Church since the first age for 1662. years: and truly children ought not to be exempted from a diuine law generally giuen with reference to all men joynt, and seperat without warrantable authority of scri­pture [Page 71] ^(d)Church-tradition, or speciall reuelation, wherof not one example can be produced in all antiquity, that euen such, as are born of faithfull, and godly parents can be made of Adams children Gods children, and bee cleansed, and purged of originall sin without the washing of water in the word ^(e) of life: that is to say, through the euangelicall [Page 72]inuocation of the most blessed Trinity, Father, son, and holy Ghost: and though Christ by his absolute power could haue instituted other remedies, then the Sa­crament of baptism to purge out the lea­uen of originall sin: yet it is euident, that his will was only to apply that, and no­ne other, as the ordinary cure thereof. Wherfore the faith, and sanctity of faith­full and holy parents is not enough to sanctify their children vnto saluation without baptism, hereunto being ne­cessarily required iustifying grace throu­gh diuine faith, the collation wherof is the prerogatiue of Christs merit's. The grace, that does sanctify parents souls does not sanctify their childrens souls, euery soul is sanctifyed by its own inhe­rent sanctity, and not by the sanctity of an other in the formall sense. Parents can only through their sanctity dispose, and prepare vnto spirituall sanctity, for as much, as they can procure for their children christian baptism, wherof they be neither the formall, nor efficient causes: so the holy prayers of S. Steuen did dispose vnto the marueilous grace, that sanctifyed S. Paul. Act. but did not effect it: notwithstanding in regard of this holy preparation practised by faith­full [Page 73]Parents the same S. Paul nameth their children holy 10. ad Cor. that is to sayTertull. l. de monologia vocat liberos parentum fi­delium sanc­titati desti­natos. Et Hierom. Epis. 153. ad Paulinum, Christianae fidei candi­datos. as to preparation holy: according to the interpretation of the ancient Fathers. Furthermore though the fai­thfull of the new law do succeed in the Couenant established between A­braham, and God Rom 9. The words whereof are these: I will be God vnto thee, and to thy seed after thee Gen. 17. neuer­theless there cannot be alleadged any one Scripture-testimony to proue, that the children of belieuing Parents be sanctified in vertue of the said Coue­nant: for they are not Abrahams seed, and heires in their Mothers wombe, or as soon, as they be born, according to promise, but after they be made sons of God by faithGal. 3. qui­cunque enim in Christo baptiz ati estis, Chri­stum indui­st is: si autem vos Christi, ergo semen Abrahae es­tis haeredes secūdum pro­missionem. in Christ Iesus through baptism, Gal. 3. Moreouer the Couenant was made on condition that euery man child should haue the fores­kin of his flesh circumcised, or other­wise cut of from the people of God Gen. 17. in consequence of which it is eui­dent, that euen in the old law the Male­sex descending from Abraham by cor­porall generation were not counted de facto, indeed, children of the Couenant without circumcision: in like manner in [Page 74]the new law no man is Abrahams seed, childe of the Couenant, and Heir of blessednes according to promise, that is not Christs afore, by spirituall genera­tion in baptism, which is christian cir­cumcision, and the condition of promi­sed blessednes. Wherefore it is a weake imagination of modern sectaries to think that faithfull, and holy Parents bring forth sanctified children. Besides Isaac, and Rebecca were most renouned for faith, and holiness: neuertheless not euen Caluinists will dare to say, that their son Esau was sanctified in his mo­thers wombe. Sithence the Sacrament of baptism is a requisite absolutly necessa­ry vnto saluation according to the com­mon, and ordinary way instituted for the obtaining of it, a christian woman conceiuing a child shall doe most pru­dently, and christianly during the ty­me of trauail to desire of God by dayly prayers, and alms-deeds, that the fruit of her womb may not be depriued of baptism, and God, whose power is not confined to Sacraments, and whose mercy is aboue his other ordinary wor­kes, can be moued at the piety, and de­uotion of a belieuing Mother to vse a speciall priuiledge to bring the said [Page 75]child to the kingdom of Heauen, though naturall causes doe obstruct the bap­tism therof: howeuer Infants of what condition soeuer, dying in their infan­cy vnbaptized with the guilt only of ori­ginall treason against the diuine majesty committed by their first Parent are but banisht the court of Heauen, no sen­tence of sensible punishment passeth against them, being their consent, as to their own^(f) will, was not giuen to the treason; so that their banishment is most milde, and fauourable, compared with the^(g) banishment of ill Angells, [Page 76]and wicked men, that haue by their own voluntary act engaged in a rebellion against God their soueraign lord.

In regard of the absolute necessary dependence, that eternall life hath of baptism, Christ out of a fauourable pro­uidence towards all mankinde so insti­tuted this Sacrament, that euen^(h) pri­uate [Page 77]persons of what condition, or sex soeuer (vnclothed with authority by ordination, or iurisdiction) can both lawfully, and validly exercise the ad­ministration therof in the occurrence of vrgent necessity occasioned through the absence of Pastors lawfully called therunto, applying the true matter, and true forme, and employing also an intention conformable to Christ, and his Church: and albeit that setting aside the case of necessity, baptism so admini­stred, is vnlawfull as to conscience in him, that is the Minister therof: neuer­theless it is valid, as to the essence of the Sacrament: circumcision performed by vncircumscised Gentills was counted valid: and the same reason makes for the validity of Baptism exercised by vn­baptized persons, seeing there is parity between baptisme, and circumcision, as vnto necessary application. But to proceed further, as to the excellency of this Sacrament of Christ (for so it is named properly, and therfore⁽ⁱ⁾ one [Page 78]alone, wheras if it were a Sacrament of sole man, it should be many) besid's it's cheife product of sanctifying grace, wherby man is made a childe of God, Heir of Heauen, coheire, and brother of Christ Ro. 8. in regard wherof it surpas­seth circücision, (that figured only, what it is indeed, and verity, and the^(k) bap­tism of S. Iohn Baptist, that prepared only thereunto) it doth^(l) imprint in the person baptised a Character, which is a spirituall Mark, wherby the soul is figured, and fashioned in conformity to Christ, as also known for his, and di­stinguisht [Page 79]from such, as are not his. Wherfore it is a distinctiue sign, and consequently indelible, eternally per­manent: so that after a soul is once cha­ractarised, or sealed^(m) with the seale of baptisme, it ought not to be sealed again.

As concerning the ceremonies be­longing to the solemnity and meetness of this Sacrament they be outward sen­sible actions decently, and profitably employed before, in, or after the admi­nistration thereof. Before the receiuing of baptism as meet preparations requi­red there unto are firstS. Hieron in cap. 28. Mat. non po­test fieri, vt corpus bap­tismi susci­piat Sacra­mentum, ni­si antea ani­ma suscepe­rit veritatē. Loquitur de adultis. instructions in the rudiments of christian religion if the person, or persons suing for baptism are grown to full age of reason Math. 28. which scripture doth set down the or­der therin to be obserued according to the condition, capacity, or ripeness of each one: such as are apt, and capable to vnderstand christian doctrine ought to be instructed before they be admitted to the Sacrament: which was the practice [Page 80]of the Apostles Act. 2. and 3. S. Philip the Deacon preached vnto the Eunuch Iesus, and required credence therunto, before he did baptize him Act. 8. and in­deed it is impossible for the body to re­ceiue the Sacrament of Baptism vnless the soul receiue afore the verity of faith when there is sufficient ripeness of judg­ment in the subject to receiue it. Howe­uer neither instruction, nor any other disposition is of necessity, as to the na­ture, or essence of this Sacrament: Infants in their infancyMar. 10. Luc. 18. Christus ait, sinite par­uulos, & no­lite prohibe­re illos ve­nire ad me, talium [...]nim est Regnum Coelorum. being capable of heauenly blessedness, are not vncapable of baptism though they want capacity for instruction: Christ did expresse the necessity of baptism, as to the new Te­stament after the same manner, as God did explaine the necessity of circumci­sion, as to the old Testament, Gen 17. and consequently since infancy was no hindrance to circumcision neither is it a l [...]t to baptism. SecondlyScrutiniū, quo fides ba­ptiz andorū exploraba­tur agnoscit Aug. l. de si­de, & operi­bus c. 6. & exprimitur hac caremonia in Rituali, quande dicit Sacerdos infan­ [...]ulo; quid petis, & patrinus respondet fidem, deinde Sacerdos dicit abrenuncias Satanae? Huius ceremoniae meminit Tertull. l. de spe­ctaculis cap. 4. inspection, or examination as to faith by interoga­tories. ThirdlySigni Crucis vsurpati in baptisme meminit Aug. l. de Catech. Rudibus cap. 20. sign of the cross, which [Page 81]sheweth, that Christ doth not work in this Sacrament vnto remission of sin's by water only, but by water and blood shed on the crosse. It was IESUS-CHRIST that⁽ⁿ⁾ came by water, and blood vnto saluation of all men Io. 1. cap. 5. fourthlyExorcismi meminit Iu­stinus Maer­tyr Dialogo de Tripho. exorcism wherby the deuil is hindred so, that he cannot obstruct the mini­string of baptism, or the effect therof. FiftlyInsuffla­tionis (qua vtitur Sa­cerdos solem­niter bapti­zans, dicens, exi ab eo spri­ritus immū ­de, meminit S. Ambros. l. de ijs, qui initiantur, significat expulsionem Daemonis. insufflation, or breathing on the person, that is to be baptized signi­fyeth the casting out of the deuill: for euery one before baptism is a childe of wrath, of Hell, of damnation through originall sinne. SixtlyGustus sa­lis memenit Concil. Car­thag 4. can. 5. transfertur ad significādam sapientiam. Vnde dicitur sal sapientiae. salt giuen to tast, which doth represent the wisdome of christian doctrine receiued in bap­tism. SeauenthlyMar. 7. misit (JESVS) digitos suos in auriculas eius, & expuens tetigit linguam eius, & inspiciens in caelum gemuit, & ait illi (sur­do & muto) Epheta, quod est adaperire, Huius contactus narium, & aurium meminit S. Ambrosius, loco supra citato. the putting of spittle into the nostrills, and eares, which signifyes the receiuing of faith, and grace in vertue of the Sacrament. And this ceremony is grounded Mar. [Page 82]7. Eightly.Mar. 1. cō ­plexans (LESVS) eos (par­uulos) & im­ponens ma­nus super il­los benedi­cebat. Hu­ius caeremo­niae meminit Aug. l. 2. de pec. merit. c. 16. Imposition of hands, and the Priests benediction with all after the imitation of Christ Mar. [...]. NinthlyUnctionis ex oleo bene­dicto in pe­ctore, & sca­pùlis memi­nit Aug. ser. 206 de Tempore. anoiming breast, and shoulders with holy oile, wherby is signifyed, that who euer is haptized is prepared to fight the deuill, the world, and the flesh.

Ceremonies employed in administring of baptism: that is to say: which accom­pany the doing of the Sacramēt are first: theNomina Gentilium imponere prohibitum est can. 33. Concil Nicaeni. naming of the person, that is to be baptized: a ceremony not at all times practised. Secondly^(o) God-Fathers, [Page 83]and God-mothers so called in regard of their concurrence vnto the spirituall re­generation by baptism, wherby they contract spirituall kindred with the baptised, and parents therof only; in as much as they vndertake the spiri­tuall conduct of the baptised, as to in­struction in the rudiments of christian doctrine, and therby contract an obli­gation according to iustice to the per­formance therof, they be named suer­ties. Thirdly blessing of water: fourth­ly immersion, or washing of water con­sidered as it is a ceremony only, and not as it is the immediate matter of this Sa­crament, for taken in that sense, it is mo­re then an accidentall ceremony being an essentiall part of baptism.

Ceremonyes employed after baptism is ministred: that is to say which be subse­quent therunto are, first: anoynting of the crown of the head in the person ba­ptised with chrism consecrated by a Bishop, which ceremony doth signify, that the baptised in Christ hath put on Christ, and incorporated himselfe into him, as to his head. Fourthly the put­ting [Page 84]of a wax candle lighted into the hand of the baptised, which is a mysti­call representation of the marueilous light of faith the baptised is called vnto. Fiftly a white garment which expres­seth the innocency and spirituall can­dor of him, that is baptised, whose sins though they be as crimson, or scarlet by baptism be made white, as snow, and wool.

CHAR. VII. OF CONFIRMA­TION

COnfirmation is a ^(a) Sacrament of the new law taken in the proper sense: the [Page 86]ordinary Minister wherof is a Bishop. S. Phi­lip. Deacon, and disciple of Christ, though he did confer the Sacrament of baptism Act. 8. neuertheless, he did not lay his hand's on the heads of those whom he dad baptised anointing their forehead's with Chrism, and signing them with the sign of the cross in the name of the Father, son, and holy Ghost (wherein is this Sacraments consisten­cy) that being an act proper^(b) to the Episcopall function. Wherefore when the Apostles, that w [...]re at Ierusalem heard that the Samaritans, through S. Philips preaching had embraced chri­stian [Page 87]religion, and were baptised with all, they sentS. Chrysos. in 8. Act. hom. 18. & Epiphan. haer. 21. ex­pressè negant S. Philippum (cum esset Diaconus dumtaxat) fuisse suffi­cientem mu­neri imponēdi manus, vt Samaritani reciperent Spiritū san­ctum, proin­de intentio ob quā mis­si fuerunt Petrus & Ioannes ad id officium praestandum, fuit, quod essent Episcopi, vnde constat Episcopum esse ministrum ordinarium sacramentalis confirmationis. Vnde S. Dionys. Eccl. Hierar. cap. a. Sacerdotes, inquit, offerebant baptisatum Episcopo, vt eum pos­set signare diuino, & Deifico vnguento. S. Peter, and S. Iohn (which were Apostles, and Bishops too) to lay their hands on the heads of those, which were baptised, that they might receiue the holy Ghost; that is they sent vnto them Bishops to minister the Sacrament of confirmation vnto gi­uing of sanctifying grace: so the^* an­cient Fathers nearest to the Apostles ti­mes do vnanimonsly interpret the mea­ning of the Scripture Act. 8. that saith: then laid they their hands on them, and they receiued the ^(c) Holy Ghost. And albeit [Page 88]that signing, and anointing with Chrism in the forehead be not mentioned there­in, yet it is clear, that then S. Peter, and S. Iohn did not administer confirma­tion without either of them, they ha­uing been by continuall vsage receiued, and practiced in the catholick Church down from the Apostles, to the present times, as the essentiall partes therof: in so much that euen anciently confirma­tion is named the SacramētAug. l, 2. con. lite. pe­tit. c. 104. vocat Sa­cramentum chrysmatis, & dicit esse Sacramentū sicut Bapti­mus &c. Aug. & alij Patres vo­cant illud si­gnaculum in fronte. of Chrism, Sacrament, or sign in the forehead, Christ did think it fitting that the fo­rehead should be signed because of the outward eminence therof aboue the other parts of mans body, signifying thereby, that a Christian ought not to be ashamed of the cross. Besid's in the same chap. Act. 8. though S. Luke re­lateth only, that the Eunuch (before S. Philip baptised him) said: I belieue the son of God to be IESVS, making no mention of the other diuine persons to [Page 89]wit: Father, and Holy Ghost, nor of other necessary requisits to diuine faith: notwithstanding according to S. Austin lib. de fide & oper. cap. 9. it is certain that S. Philip instructed the Eunuch in all points necessarily belonging to chri­stian faith: howeuer it is a weak argu­ment, that hath the support of negatiues onely: and a manifest weakness to que­stion what the Church of God armed against all Heresyes through the con­stant infallible assistance of the holy Ghost doth practise vniuersally. Mo­reouer Christ at his last supper (when he instituted^(d) the Sacrament of confir­mation) taught his Apostles the min­gling of oile, and Balsom to the ma­king of Chrism, which is the necessary matter therof, and instructed them as to the forme also, which is, this or some other equalling it, for exampleCatech. Trid. par. 2. cap. 3. ait & Christum tradidisse qua forma administre­tur hoc Sa­cramentum & legitimā formam esse hanc, vel a­liam aequi­ualentem. Consigno to signo Crucis &c. I signe thee with the sign of the cross, and confirm thee with Chrism of saluation in the name of the Father, and of the son, and of the holy Ghost, Amen. Which words, or others e­qualling [Page 90]them are^(e) the forme of this Sacrament. The^(f) speciall effect of confirmation is additionall sanctifica­tion, and armour of grace, or grace of strength, as a pleadg of the spirit in the heart. 2. Cor. 1. Whereby the person bap­tised is established in Christ, and ena­bled to wrestle against spirituall wicked­ness, and stand boldly against the sensi­ble assaults of Tyrants, that persecute the catholick religion. The Apostles af­ter they were confirmed, with great con­fidence preach'd the word of God, and with great power gaue testimony of the [Page 91]resurrection of Iesus. Act. 4. S. Peter vn­confirmed was frighted at the voice of a poore Maide. S. Peter confirmed made light of the imperiall sword of Nero.

In as much as this Sacrament is vnite­rable deputing a christian to a speciall office in the seruice of Christ, that is, ad­mitting him into Christs militia, and withall arming him with the grace of courage, and strengh to stand against Tyrants in defence of Christ, and his faith, of necessity imprinteth an^(g) vn­delible cbaracter, which is a spirituall mark, or quality, that receiu's its exi­stency in the soul of him, that is confir­med through a reall impression there­of made in vertue of the Sacrament: In like manner the Character of bap­tism is a reall physicall quality, or entity imprinted in him, that is baptised ari­ght, and can neuer be blotted out, ei­ther by Apostacy, or Heresy.

For as much, as of necessity cofirmation presupposeth the Character of baptism; it is of no effect if conferred on a person [Page 92]vnbaptised. A man must be made a chri­stian through baptism, before he can make a progress in christianity through confirmation. A man must be made a member of Christ through baptism, be­fore he can be a soldier of Christ through confirmation. A man must be endued with faith through baptism, be­fore he can be deputed to a speciall offi­ce in the exercise thereof (which is to defend it against the assaults of Tyrants through confirmation. A man must be invested withHieron. diolog. con. Lucifer. cap. 4. quemodo, inquit, ab Ecclesia re­cipiet (con­firmationē) qui nec dum remissionem peccatorum cōsecutus est. Docet Aria­nos qui erra­bant contra formam ba­ptismi non accepisse spi­ritum sanctū per Sacra­mentum Cō ­firmationis. grace vnto remission of sins, through baptism, before he can re­ceiue the holy Ghost vnto perfection, through confirmation, which does not confer sanctity after the manner of o­ther Sacraments only: but also dothOmnes S. Patres qui agunt de Sa­cramento confirmatio­nis docēt ba­ptismi gra­tiam perfici, & consum­mari per gratiam cō ­firmationis. increase, and perfect the sanctity recei­ued afore by baptism, it being the com­plement, or consummation thereof. Whereby it is plainly euident, that al­beit this Sacrament is not, as baptism, a requisite absolutely necessary vnto ob­taining eternall blessedness; neuertheless it is conditionally necessary: to wit, as to the armour of grace, and^(h) perfection [Page 93]therof, as also to a more ample measure of blessedness, then baptisme alone doth effect: so that christian catholicks, es­pecially such, as liue vnder persecution ought to vse extraordinary endeauours for their admittance to this Sacrament, the proper office there of being to stren­ghten them by grace, that they may not fall from the Church of Christ,In Epis. ad Fabium vti refert Euse­bius l. 1. cap. 35. S. Cor­nelius affirmeth that Nouatus fell into Heresie for the want therof. If they ha­ue no conueniency in their own coun­try to repaire vnto a catholick Bishop, the spirituall aduantages, which they may reape from the Sacrament of con­firmation will compence the charges of a journey into forrain parts, where ca­tholick Bishops are to be found: but this is to be vnderstood in reference to such catholicks, as haue ability of bo­dy, and a competency of temporall for­tunes.

As touching the sensible rites, or ce­remonies employed in, or about the Sa­crament [Page 94]of confirmation, the most re­markable are two only. For example a Bishop in making of chrism breatheth three times in form of a cross on the mouth of the pot, or flagon, that con­taineth the said Chrism, signifying the­reby, that euen at that time through episcopall consecration Chrism recei­ueth virtue from God. wherby it is im­powered, as his instrument to confer strengthning grace to such, as doe re­ceaue the Sacrament aright: and cere­monies signifying the thing, that is do­ne for the time they are employed, are profitable by the confession of suchCaluinus in sua har­monia ad cap. 7. S. Marci fate­tur caeremo­nias illas, quae habent significatio­nem eius, quod tunc fit, dū exer­centur, esse vtiles. as impugne catholick ceremonies. The other ceremonie is the reuerence a Bis­hop exhibiteth to the consecrated Chrism, bowing down his head, he sa­luteth, saying: Haile holy Chrism. This ceremony hath nothing of Idolatry: for an vnliu'd thing may challenge re­ligious adoration in reference to an o­ther distinct, wherin excellency is con­tained, to which religious adoration is due. The ancient Iewes adored the Ark of the Testament, because of the rela­tion it had to God, that is an increated excellency; and all Christians doe reli­giously worship, and adore the sacred [Page 95]books of the new Testament in re­guard of the word of God therin com­prehended, And subjects of a temporall Prince do render ciuil reuerence to his chaire of state in relation to his sacred Person (if a king, or Emperour) to which is due ciuill adoration by the law of God, and nature: in like manner reli­gious worship is exhibited to holy Chrism, in as much, as it is the effectuall instrument of God to giue armour of grace to such, as are baptised, and is by speciall benediction deputed to the effe­cting therof.

CHAR. VIIJ. OF THE EVCHARISTE

THe Euchariste is the ^(a) legacy of the new Testament vnto eternall life, that [Page 97]Christ bequeathed to his Church in a Sacra­ment of his body, and blood the night before he suffered his passion in the presence of wit­nesses without exception, which were his Apo­stles. The same body, and blood, that Christ offered in a sacrifice on the cross visibly to the redeeming of man kind vnto liberty, he left in a Sacrament vn­der the elements of bread, and wine in­visibly to the feeding of man vnto eter­nall life. In the bestowing of this lega­cy, Christ, who is faithfull in all he pro­miseth, fulfilled the promise he had ma­de long afore, and which is set down Io. 6.^(b) The bread, that I will giue is my flesh for the life of the world &c. Thereby signifying plainly his intent of leauing to his Church his substantiall reall bo­dy in meate, and his substantiall reall blood in drinke, as an effectuall expe­dient [Page 98]for the obtaining eternall life: for alwaies the words of Christ, or God, which doe importe a thing promised tending to mans saluation ought to be vnderstood in the sense wherein they be outwardly expressed in scripture: that is to say,Aug. l. de doc. Chris. cap. 10. & 16. in ser­mone, in­quit, diuino id omne per­tinet ad sen­sum litera­lem (id est de­bet accipi li­teraliter, vt verba sonāt, & non figu­ratè) quod potest referri ad morum honestatem, vel fidei ve­ritatem: & locutio quae iubet vel v­tilitatē, vel. beneficentiā, est propria, non figura­tiua secun­dum Iustinum codice de legibus. litterally, setting aside Tro­pes, and mysticall significations. Besi­des a law, or precept, that exact's obe­dience from subjects (and such indeed is the legacy of the new Testament) ou­ght to be cleare, and plain to the vnder­standing of euery man; that each one may decline what is forbidden, and ob­serue what is enjoyned. For no law, or precept can be vnderstood by all sub­jects if the words thereof be mysticall, or figuratiue: but Christ to shew that he spok accordingConcil. Nicae. quod est 7. synodus generalis. Act. 6. probat ex citato Textu Jo. 6. con. Iconiclastas, Sacramentum Eucharistiae non esse imaginem Christi, sed verum, & reale corpus erus: probat insuper ex eodem loco Trid. sess. 21. can. 1. laicos non adctrings iure diuine ad communionem sub vtraque specie. to the plain litterall sense: when he perceiued, that the Ca­pharnaits (for in the synagogue at Ca­pharnaum Christ taught these thinges) began to reason among themselues concerning the possibility of giuing his flesh to eate, and his blood to drinke, [Page 99]he did not correct their conceptions, as to orall manducation, and orall drin­king thereof (yet his custome^(c) was constant in conformity to his pastorall office to instruct his auditory concei­uing amiss of his sayings) but repeated the same words confirmed with an oath: saying to them: Amen, Amen: except yee eat the flesh of the son of man and drink his blood yee haue no life in you: which con­uincingly shews, that Christ spake not figuratiuely, but litterally: and indeed an oath is sworn to the end, that such, as doubt of the thinges promised, or spo­ken, may be assured of the true meaning of him, that promiseth, or speaketh any thing Hebrae. 6. in consequence of which a thing confirmed with an oath, [Page 100]ought to be interpreted in theInnocen­tius 3. cap. veniens. Ex­tra de iura­mento. plain li­terall sense, and according to the con­ceptions of those, for whose sake an oath is sworn: but the Capharnaits, for whose sake ChristAugus. ait Christum iurasse dicē ­do Amen, Amen. swore, conceiued Christ to speake of orall manducation of his body, and orall drinking of his blood, wherefore it was that manner of eating, and drinking, that Christ confir­med with his oath: but when he saw, that his Disciples did misunderstand his meaning as to the eating his flesh, and drinking his blood imagining him to mean, that they were to eate his flesh, and drink his blood with the mouth of their body after the manner of common meate, and drink: that is, to teare Christs body, and blood, diuiding one part from an other in eating, and drin­king it, he corrected,^(d) and instructed [Page 101]them, as to the manner therof only: saying, The words that I spake vnto you are spirit, and life: that is, sayes S. Aug. on the 98. Psal. They ought not to be vnder­stood carnally: as if Christs intent had been to giue certaine particles, or peices of his body diuided from the whole: but they ought to be vnderstood spiri­tually; which is to say, that Christs body is in the Sacrament after the manner of a spirituall substance, invisible, indivisi­ble, whole, and entire in the whole en­tire subject: also whole, and entire in each part thereof. And here is observa­ble, that a reall substantiall, and true bo­dy may be considered after two sundry fashions conformably to the Apostle, that sayes 1. Cor. 15. A body is raised spi­rituall in incorruption, that is sown naturall in corruption. First as it is cloathed with terrene conditions, and qualities, which naturally accōpany a body in this mor­tall life. For example visibility, divisibi­lity, and mortality. Secondly as it is de­uested of such rayments of corporall accidents, and inuested with the no­ble conditions, and qualities of a spirit, [Page 102]or spirituall substance, namely invisibi­lity, indivisibility, impassibility. Accor­ding to this latter consideration, which is proper to things spirituall, Christ meant the orall eating of his flesh, and orall drinking of his blood, saying, The words that I speak vnto you, that is, those things (my flesh, and blood) are Trid. sess. 13. ait Chri­stum insti­tuisse Sacra­mētum Eu­charistiae tā ­quam spiri­tualem ani­marū cibum. spi­rit and life, and that is to say are spiri­tually cloathed after the imitation of spirituall substances exempted from the carnall proprieties, which naturally ad­here to flesh, and blood in this mortall life but are no essentiall requisits there vnto: whereby it is plain, that the eating of Christs body, and drinking of his blood in the Sacrament of the Eucharist may be said spirituall in reference to the spirituall being they haue therein. Besides Christs body, and blood be in­deed spirituall supersubstantiall meate, and drink wherby the substance of hu­mane souls is supported, and nourished spiritually. As corporall meate doth re­paire materiall breaches, which naturall heate mak's in a materiall body: so this spirituall meate doth repaire the spiri­tuall ruines, that the fire of concupiscence doth cause in a spirituall soul. Also the eating of Christs body, and drin­king [Page 103]of his blood, may bee termed spi­rituall through faith: for as much, as a Christian, that eateth, and drinketh worthily, is vnited to Christ by faith which is aspirituall quality. Again the eating of Christs body, and the drin­king of his blood may be styled spiri­tuall, because of Christs death and pas­sion figured therein, and this Sacra­ment importsQuotiescū ­quo, ait Apo­stolus, man­ducabitis panem hunc, & calicem bibetis mor­tem Domini annunciahi­tis donec ve­niat. a commemoration the­reof: so that a Christian receiuing wor­thily doth communicate with Christs passion suffered on the cross, and this manner of spirituall locution is vsed so­metimes by ancient Fathers, who ne­uertheless expresly affirm Christ to bee truly^(e) really, and substantially in the Sacrament of the Eucharist; neither is the literall sense of words inconsistent with the spirituall signification of thin­ges, which they express taken in the li­terall sense. For example though Isaac and Ismael doe literally signify the two sons of Abraham, as the history of Ge­nesis plainly sheweth: neuertheless the [Page 104]Apostle Gal. 4. by Ismael, that was born of Agar a seruant, spiritually, and figura­tiuely vnderstands the old Testament, that was a law of bondage: and likewise by Isaac, that was born of Sara a free woman spiritually, and figuratiuely vn­derstandeth the new Testament, which is a law of liberty, and grace: and indeed all Sacraments whatsoeuer besidesAug. l. 2. con. aduers. legis c. 9. ait Christi locu­tionem, nis [...] manducaue­ritis &c. co­dem modo esse figura­tam, ac duo filij Abraha fu [...]unt duo Test amenta & Jsaac; & Ismael secū ­dum literam vere, & de facto fuerunt filij Abraha, figurabant tamen duo Testamenta. Idem Aug. l. 3. de doct. Christ. c. 16. ait illam Christi locutionem, nisi manducaueritis &c. figuratam esse, quatenus praecipit communicandum passioni Christi, & vti­ [...]ter recondendum in memoria quod pro nobis caro Christi crucifixa sit. Non negat tamen dictam locutionem in sensu literali etïam in­telligi de reali. & oral [...] manducatione corporit Christi & bibition [...] [...] sanguinis sub spocicbus consecratis panis, & vins. their literall, doe admit a spirituall, or figuratiue construction, being defined visible figures, or signes of spirituall in­visible grace. The Sacrament of Cir­cumcision according to the literall meaning thereof did signify corporall circumcision, as to the foreskin of the flesh called prepuce, and according to it's spirituall, and figuratiue significa­tion did import spirituall circumcision, as to the foreskin of the heart, which is of spirituall vices, as also did shadow grace giuen in the new law. In like manner the words vttered in baptism, I baptise thee: taken in the literall sense, which is expressed immediatly by the [Page 105]said words, doe signify reall washing of naturall water, as to the body: and ta­ken in the spirituall sense they signify spirituall washing of grace,Aug. vnde tanta vis a­quae, vt cor­pus tangat cor vero ab­luat? as to the soul. Furthermore the words, whereby Christ instituted the Sacrament of the Eucharist in full performance of the promise afore mentioned Io. 6. giue cleare euidence of Christs meaning in recognition of a reall eating of his bo­dy, and reall drinking of his blood.

The words of institution (according to the consenting Testimonies of all an­cient and modern writers are these. This is my body, which is giuen for you Luc. 22. This is my body, which shall be deliuered for you. This Chalice is the new Testament in my blood. 1. Cor. 11. This is the blood of the new Testament, which shall be shed for you. Mar. 14. This is my blood of thenew Testa­ment, that shall be shed for many vnto re­mission of sins Mat. 26. Which words of Christ being as plainly, and clearly vt­tered, as to the litterall sense, as those of God the Father in the Transfiguration of Christ to wit: This is my son: Mat. 30. and consequently there beeing no more reason to wrest the former, then the lat­ter words to a figuratiue signification, it is a manifest blindnes in the Caluinists, [Page 106]and other ancienter sectaries to wrest the proper cleare words, and to substi­tute in their room improper obscure tropes, and figures without any ground of reason: for what can be more vnrea­sonable then to think that Christ say­ing (This is my body which shall bee deliue­red for you. 1. Cor. 11. This is my blood, which shall bee shed for many vnto remission of sins Mat. 26. meant a figure^(f) of his body only: and a figure of his blood only since a figure was not deliuered in a Sacrifice, but Christ's true, reall, sub­stantiall body: nor a figure was shed vn­to remission of sins, but Christs true reall, and substantiall blood. Besides a thing that is mysterious vnheard of afo­re, and instituted for an article of faith, as is the Sacrament of the Eucharist, of necessity ought to bee propounded^(g) [Page 107]plainly and euidently otherwise the my­stery established vnto saluation might leade into errour, and damnation, since a thing deliuered in Tropes, and figures is subiect vnto vncertainty, and intrica­cies. Again the words afore mentioned set down by three Euangelists, and one Apostle, importe the new Testament made by Christ himselfe the night be­fore his passion: and it is vncredible, that a Testatour expecting death sud­denly, should say in express tearmes, what he meaned not. In regard whereof the ancient Fathers doe vnanimous­ly declare, that the cited words of insti­tution, (vꝪt)videlicet. This is my body: This is the blood of the new Testament ought to be ta­ken in their proper sense, that no man according to reason might doubt of the [...]all, and substantiall presence of Christs [Page 108]reall, and substantiall body, and blood in the Sacrament of the Eucharist, Christ the diuine Testatour expressing himselfe therein plainly, and clearly. Wherfore it is an infallible Article of christian faith, that vnder the elements of bread, and wine is contained Christs true reall, and substantiall body, and blood through a maruelous transubstan­tiation, that is to say, substantiall^(h) conuersion of the bread into his body, and the wine into his blood in vertue of the word, that was made flesh, which the word made, that made all thinges of nothing Gen. 1. In vertue of the word that changed Lots wife into a piller of salt. Gen. 19. that turned Moy­ses rod into a serpent Exod. 4. that con­uerted the riuers, and fountaines of Egypt into blood Exod. 7. that made wi­ne of water Io. 2. that created man of the dust of the ground, and breathed in his face breath of life. Gen. 1. In vertue of the word, that was God. Io. 10. Wher­fore since the omnipotency of the word can work such marueilous effects, it is euidently plain, that Christ, who is this [Page 109]omnipotent word, to wit, the son of God, can conuert bread into his flesh, and wine into his blood: and the diuine omnipotency, as to transmutation of one created substance into an other in like manner created, the Deuil did ack­nowledg when he said vnto Christ: If thou be the son of God, command, that these stones may be made bread. Mat. 4. Wherfore such as deny transubstantiation in the Sacrament of Christs body, and blood, as an action impossible, are worse then Deuills, and doe not consider the infinite power of God according to the innate vertue therof. Besides if the nutritiue faculty of nature can turne bread in­to the substance of him, that eateth it, and change wine into the blood of him, that drinketh it: if art can make Iron of earth, and glass of ashes: why cannot God, that is aboue nature, and art, con­uert bread into Christs body, and wine into his blood: Christs body, and blood being created substances. Furthermore it is extream weakness in a Christian, that ought in the mysteries of christian doctrine to be ruled by faith, which is a conuiction of thinges not seen, to think, that he cannot receiue in the [Page 110]Sacrament with his corporall mouth the true reall and substantiall body, and blood of Christ because he doth not see them: for indeed he might, as to reason, think as well, that there are not three persons in God, and one substance: two natures in Christ, and one person: or that there was neuer such a man, as Sa­lomon; or any such, as are called his great Grand-Fathers, and Grand-mo­thers because he hath not seen them, or to thinke he is not endued with an im­mortall soul which quickneth each part of his body because he cannot see it: and t'is as great weakness to think that if all the belieuers had eaten of Christs reall body from the first age for 1662. it would haue been wasted, and spent long agoe though it had been as big, as a great mountaine: for Christ's⁽ⁱ⁾ body by diuine dispēsation is spiritually cloa­thed in the Sacrament, being inuisible, indiuisible, and incorruptible, and con­sequently deuested of outward exten­sion in order to place: and therfore not subiect to naturall alterations, which [Page 111]doe accompany common bodies: As Heate, brightness of fire, sweet odour of a rose, doe not suffer prejudice for as much as they be communicated to ma­ny: and as the pot of meale, and vessel of oile did not faile, or diminish, though the widow of Sareptha, and her family did eat thereof continually, while the Heauens were shut frō rayning through the prayers of Elias 30. Regum: so the body of Christ in the Sacrament is not wasted spent, or prejudiced, albeit that the whole Church doth dayly feed thereof.

Likewise tis extream weaknesse to think that Christ cannot be inChrys. l. de Sacerd. ait, qui (Chri­stus) cum patro sursum sedet, in illo ipso temporis momēto om­nium mani­bus pertra­ctatur. Hea­uen and in the Sacrament at once, in as much as one body is not capable accor­ding to Philosophy to possess two pla­ces together: for God is not confined to Aristotles principles, The diuine omni­potency transcend's Philosophy her Rules, and all the works of nature. God made all thinges of nothing con­trarie to the maxime of Aristotle. No­thing is made of nothing. Furthermore in Christ are two natures, and one sole person: Christ was conceiued of the Virgin Mary without prejudice to her virginity: and in the day of his Ascen­sion [Page 112]penetrated the Heauens, which are solid bodies, without boring into them: and other effects which vnto Philosophy are impossible, to God are possible. Howeuer one body, and many places are not inconsistent together, as to naturall Philosophy, especially when a body is in many places after the man­ner of a spirituall substance deuested of outward extension in order to the pla­ces, that containe it, (and so Christs body is in many consecrated Hosts at once) or when one body is in one place with it's quantity extended outwardly thereunto, and in another depriued therof at the same time, and so Christs body is in Heauen, and in the Sacra­ment together: all which according to naturall Philosophy ought not to seem thinges impossible, outward extension in order to place being an accidentall propriety only of a body cloathed with quantity, as naturall Philosophy tea­cheth, and consequently the want the­reof destroieth not the nature, or essen­ce of a body, as naturall Philosophy teacheth also. Besides though the light of the sun be a corporeall quality, ne­uertheless, it is well nigh in infinite pla­ces at once: likewise the words of a prea­cher [Page 113]are corporall things, which in the same moment of time possesse the eares of all such as are attentiue to his ser­mon: and one man walking in a Cham­ber, where be placed sundry looking-glasses, his Image appeareth in each of them at the same time: in consequence of which doubtless God in the virtue of his word can put supernaturally one singular Man in many places, since his figure (which is some thing) doth na­turally occupate many looking-glasses at once.

Out of the premises plainly fol­loweth, that the Sacrament of the Eu­charist hath a singular prerogatiue be­yond all the other Sacraments of the new law, in as much as it is not an effe­ctuall instrument only to confer diuine grace, which is a soueraign Antidote a­gainst the poyson of sin: but it contai­nes, and giues also the Author of grace: wherfore it comprehends within it self both the sweetness of inherent sanctity, and the giuer therof, which is all sweet, being the fountaine of sweetness and sweetnes it self, whereunto the faire spowse in the Canticles inuiteth saying. Tast yee, and see how sweet our lord is. Howeuer as Manna, which was a figure [Page 114]of this Sacrament, as to Christs body, did seem bitter, and loathsome to the ill minded, and pleasant only to the good Israelites. In like manner Christs body to Christians, that receiue it vnworthily, is the bitterness of death vnto death, and to others, that eat it aright, the sweet­ness of life vnto life: so fier, that pur­geth gold consumes wood: soe the suns light, that recreat's the sound, of­fend's the vnsound eyes: so the sweet sauour of an oynt [...]ent, that refreshes doues, kill's beetles. Christians by ea­ting Christs naturall body worthily are not vnited to him onlyEph. 5. quia mem­bra sumus de corpore eius, & de car ne [...]us, & de ossibus cius. through faith, and charity mystically, but really, and are flesh of his flesh, and bones of his bones Eph. 5.

To eate worthily vnto a naturall v­nion with Christ, a christian ought1. Cor. pro­bet autem seipsum ho­mo, & sic de pane illo e­dat, vnde dc Sacramento corporis, & sanguinis Christi canit Ecclesia mors est ma­lis, vita bo­nis. to examine himselfe afore, and purge out the leauen of vice. Christ hathNulla con­ventio Chri­sti ad diabo­lum: nulla conventio charitatis ad peccatum mortale. no concord with sin, nor consequently v­nion with a soul, that sin hath domi­nion ouer: Christs body will not beLuc. 23. in sindone mū ­da, & in se­pulchro in quo nondum quisquā po­situs sit. wrapped but in a pure linnen cloath, that is to say, in a clean heart: nor will be laid in a Tombe, that is not hewen out of a rock, wherin neuer any laid afore. As there is no agreement betwixt [Page 115]Christ and Belial, no communion bet­wixt sanctity and iniquity, no society betwixt light, and darkness: so there is noe vnion betwixt Christs body and a Christian, that serue's Belial, delight's in iniquity, and walkes in darkness: wherfore let no Christian thinke to tye a knot of vnion with Christ, if he shall put his body where allready isL. 6. super cap. 9. Lucae, ait, nemo ac­cipit cibum Christi, nis [...] fuerit ante sanatus. Et Aug. trac. 26. in Joan. sic praecipit: Innocentiam ad altare portate. esta­blished Belial, that is to say, the deuill through mortall sin: and truly Chri­stians, that1. Cor. 11. qui mandu­cat, & bibit indignè reu [...] erit sangui­nis, & cor­poris Domi­ni. vnworthily receaue the body of Christ as much, as lyeth in them doe betray him to the deuill, putting him in a place, the deuill command's in, and consequently become guilty of Christ's body, and blood in as high a measure,^(k) as Iudas, that betrayed him to the Iewes. As the children of Israel were for [...]idden Exod. 12. to cate the paschall lambe (which was a figure of Christs Sacramentall body too)Exod. 12. non comede­tis ex eo cru­dum quid, nec coctum, sed tantum assum igne. raw, or boiled, butrosted only: so Christians be prohibited to eat Christs body raw: that is before the fire of charity hath [Page 116]prepared them for it; or boiled namely in luxury, and voluptuousness, but ro­sted only viz. at the fire of a contrite heart inflamed with the memory of ChristEcce agnus Dei, inquit, Apostolus, qui tollit peccata mū ­di. the lambe of God, that was rosted in the hot furnace of affliction for the taking away the sins of the world.

CHAR. IX. OF COMMVNION IN BOTH KIND'S

Communion in both kinds is the recei­uing of Christs reall body, and blood vnder the two Sacramentall shapes, or ele­ment's of bread, and wine afrer Christ's own institution Mat. 26. Mar. 14. Luc. 22. [Page 118]Howeuer from thence it followeth not, that communion vnder both kindes is necessary to the whole Church ioynt, and separate vnto saluation: for matri­mony. and the orders of Bishops, and Priests doe challenge diuine institution: neuertheless none of them be necessa­ry to each member of Gods Church. A Priest celebrating, as he ought to conse­crate the body, and blood of Christ vn­der distinct elements through distinct form's of words, for as much, as he then representes Christ's person, sup­plyeth his room, and offereth an vn­bloody sacrifice on the Altar, that is an express remembrance of Christ's bloo­dy sacrifice offered on the cross, whe­rein his blood was seperated from his body in consummation of the generall redemption: so he ought likewise to communicate in the distinct consecra­ted elements; but communion in order to lay-people, which are no Priest's, Christ hath left free,^(a) muesting his [Page 119]Church with authority, and power to dispense, and order therein (so the in­tegrity, and substance of the Sacrament be not prejudiced) as in prudence she might thinke fit, in regard of places ty­mes, persons, and circumstances.^(b) Lay-communion vnder one kind only was practised in the primitiue Ages, as plainly doe euidence scripture, and Fa­ther-Testimonies, preseruing of the Eu­charist vnder one sole kinde, as spiri­tuall prouision for sick persons (which though they were Priests did nor com­municate in sickness but vnder one kin­de [Page 120]de onely, namely bread^(c) and the di­stribution of the Sacrament vnto In­fants in one sole kinde also, Namely wine: for albeit, these could not eat the sacramentall bread: yet they might suck the sacramentall wine from the Priest's finger, which truly they did according to the custome of some Churches. Again lay-communionConueniŭt omnes Do­ctores Cae­tbolici com­munionem sub vtraque specie fuisse in vsu in quibusdam Ecclesijs, e­ius (que) memi­nerunt S. Dionys. cap. 3. de Eccles. Hierarch. S. Iustinus Martyr. A­polog. 2. S. Gregor.l. 3. Dial. cap. 36 alijque Patres. vnder both kindes was anciently practised at some tymes in seuerall precincts of particular chri­stian Churches, as doe plainly shew the writings of primitiue Fathers. And S. Leo the first, being supream Pastor in Church-gouernment vnder Christ, by a speciall ordinance commanded pu­blick lay-communion at Easter vnder both kindes: the chiefe intent whereof, [Page 121]was to discouer the manichean heri­ticks, who to conceale their heresy (these sectaries did foolishly belieue, that there was a good, and euill God: and as foolishly held wine to be created by the euill God: and therfore had an abhorrence of it) were obserued to re­ceiue the sacramentall bread at Easter (which sole kinde was then in practice) with Catholicks promiscuously. Again lay-communion vnder both kind's was abrogated absolutely, and vniuersally because of certain Bohemian sectaries named Hussit's, that condemned lay-communion vnder one kinde only, tea­ching both kind's, as necessarily requi­red to all Christians vnto saluation. In detestation of this heresie, as also for other good reasons the generall Coun­cell of Constance obliged all lay-Catho­lick's to communicate in one kinde: and indeed the Church of God ought to ex­ercise her authority to the crushing of all heresies in the bud. Yet the Greek-Church continued lay-communion in both kind's though it did not esteem both the species of the Sacrament ne­cessary to saluation. For in the generall Councill of Florence, which was called with design chiefly to setle concord, [Page 122]and vnion between that, and the latine, Church, neither the greek, or latine Fa­thers did except against lay-commu­nion, as to the practise thereof vnder one sole, or both kinds: whereby it is euidently manifest, that Christ hat left it in the Churches liberty to determine, and appoint the distribution of the communion vnto meer lay-people in one only, or both kind's, as it shall think fit according to the various con­dition of tymes, places, persons, and cir­cumstances: so that though in this pre­sent age, lay-communion be giuen in sa­cramentall bread alone through all the precincts of the easterne Church: neuer­theless it is in the power of the supreme Pastour to change that into another v­sage of both kind's, if he shall see as good reasons to moue him thereunto, as he seeth cause to continue it vnder one sole kinde, (viꝪt)videlicet. in opposition, and de­testation of moderne heresies. First in regard of many Lutherans, who beleiue, that Christs body only is contained with the bread, and his blood only with the wine, and not all Christ enti­rely: which is a manifest ignorance: for wheresoeuer Christ's body is truly really, and substantially from the day of [Page 123]his Resurrection, there it is trulyRom. non amplius mo­ritur (Chri­stus.) aliue, being impossible for Christ to die again: and since the life of the fleshLeuit. 17. anima om­nis carnis in sanguine. is in the blood Leuit. 17. it followeth euidently, that wheresoeuer Christs body is there his blood is also: and since Christ hath deuested himself of no reall thing, that he once assumed, and whatsoeuer he as­sumed was vnited hypostatically to his diuine person, it is again plainly eui­dent, that wheresoeuerS. Ambro­sius vbi car­pus Christi Christus est. Christs body, blood, or soul is, there is all Christ en­tire without separation of one part from another: and albeit the words, that consecrate Christs body according to their proper signification doe consti­tute the body only vnder the forms of bread, and the words which consecrate Christ's blood according to their pro­per signification doe put the blood on­ly vnder the form's of wine: neuerth e­less in vertue of naturall concomitancy, that is to say, of the naturall conne­ction, which is between all the naturall part's of Christ now inuested with im­mortality, it is manifest by necessary consequence, that wheresoeuer Christ's body, and blood is, there is all Christ vndeuided: and so it is alike in the my­stery of the blessed Trinity, that inclu­des [Page 124]three Persons really distinct: though the word Father according to it's pro­per signification be appropriated to the first Person only: notwithstanding wher­soeuer the first diuine Person is, who only layeth claim to the name Father ta­ken in the proper sense, there also is the second Person, the son, and the third Person the holy Ghost in vertue of the naturall connection, that one Person has with an other. Hence it is plainly euident, that the Euchariste distributed vnder one kinde only ought not to be counted a lame Sacrament, since one sole species contain's as much of Christ, as both together to wit, all Christ enti­rely. Neither is a greater measure of grace conferred Ex opere operato, that is by the Sacraments working precise­ly, when it is taken in one sole, or in both kind's, the spirituall effect thereof, which is supernaturall grace vnto re­freshing, and feeding of the soul being equally diuided to all such, as receiue the Sacrament with the same worthines whether vnder one only, or both kin­d's, and all such are1. Cor. 10. multi vnum corpus, su­mus, qui de vno pane participa­mus. one bread, and one body in as much, as all are parta­kers of one bread 1. Cor. 10. which is an other effect of the Sacrament. Also [Page 125]he that shall eate of this bread, wor­thily (which is conuerted into the body of Christ) shall liue for euer 10. 6. And as2. Cor. 8. qui multum non abun­dauit & qui modicum nō minorauit. Et Exod. 16. filij Israel colligerunt (Manna) a­lius plus, a­lius minus­— nec qui plus collegerat habuit am­plius, nec qui minus para­uerat, r. pe­rit minus. an Israëlite, that gathered much Manna had nothing ouer, and an Is­raëlite, that gathered little, had not the less: so a Christian, that receiueth the Sacrament vnder both kind's hath no more of Christ, or of sacramentall gra­ce, then he that receiueth vnder one kinde only if thereGratia su­cramentalis confertur iuxta dispo­sitiones (su­pernatura­les) eorune qui recipiunt Sacramenta. be parity as to the disposition of the receiuers: notwith­standing all these premises, it cannot be said in proper speech, that he that ea­teth Christ's body, doth drinke his blood, or that he that drinketh Christ blood vnder the forme of wine doth cate his blood, albeit, that whosoeuer receiueth his body, receiueth his blood withall: and whosoeuer receiueth his blood, receiueth his body withall: for the reason of difference, in order to the proper form of speech, doth not pro­ceed from the absence of the one, and the sole presence of the other: but from a different manner exercised in the con­ueyance of the consecrated elements (Innocen­tius III. ait, quod quam­uis dum bi­bitur san­guis Christi simul acci­piatur eius corpus quod tamen tune non dicitur propriè [...]ā ­ducari. vnder both of which be contained, as well the body, as the blood of Christ) from the mouth into the stomach. no [Page 126]man eating, and thinking alike. Se­condly lay-communion vnder one kin­de only is continued because of other modern sectaries, that lay claim to a di­uine precept to proue a necessary vsage of both kinds, which is a manifest weak­ness: forJems. 6. hic est panis de co [...]le des­cendens, s [...] quit [...] ipso manducaue­vit non mo­rictur. Et v. 52. [...] si quit mandu­c [...]erit &c hoc pane vi­uet in ater­ [...]. Rur­siam qui mā ­duc [...]t [...]am [...] vi­ [...]t in aeter­num. many scripture-testion onies doe declare communion in one kinde to be enough for one obtaining eternall life: and not any one doth exprosse an obsolute command to oblige the Church vnto lay-communion vnder both kinds. For of all the three Euangelist's, which set down the Institution of the Eucha­rist only S. Luk cap. as mentioneth an absolute precept given by Christ (viꝪt)videlicet. Doe this in [...] of me: but from this scripture no man ought to argue an obligation euen: for consecration in both kinds, and consequently much less for lay-communion vnder both kinds: because the precept doth imme­diatly follow the consecration of the bread asone, and was enjoyned afore Christ did institute the chalice: and though Christ Mat. 6. after he had consecrated the chalice said: drink yee all of it yet that was a precept giuen to the Apostles only, which were present; for S. Mark chap. 14. says. And they All [Page 127]drank of it, that is: all the Apostles then sitting at the last supper. Furthermore Christ by giuing the afore said precept. Doe this in remember ance of mee, wherby is commanded the execution of all the actions ioynt, and separate, that Christ then did, cannot be meant vniuersally in order to all the faithfull ioynt, and se­parate, the said actions being inconsi­stent with meer lay-people, who are not invested with power to offer proper sa­crifice, consecrate Christs body, and ordaine Priests for the distributing the Euchariste to others, which were the actions, that Christ exercised, and pro­per only to the Episcopall, and Priestly function,Trident. sess. 22. cap. 1. can. 1. ait, per verba: hoc facite, Christum ordinasse A­postolos Sa­cerd [...]tes. that Christ instituted at his last supper. Amongst the Apostles S. Paul. 1. Cor. 11. only relateth the Insti­tution of this Sacrament, and accor­ding to his Testimonie the absolute pre­cept Doe this in remember ance of me: is gi­uen also before Christ consecrated the chalice: and albeit that S. Paul mentio­neth a conditionall precept that fel­loweth the institution of the said chali­ce, to wit; This doe, as oft as ye drinke it, in remember ance of me: neuertheless, as no man ought to argue, according to the rules of true Logick, from a condititio­nall [Page 128]proposition, an vniuersall absolute: so no man ought to infer from a condi­tionall, an absolute precept vniuersally obliging the whole Church ioynt, and separate, and consequently there can­not be produced out of the three Euan­gelists, and S. Paul: which set down the words Christ vsed in the institution of this Sacramēt any warrātable ground to proue a diuine precept obliging all belie­uers vniuersally to cōmunicate vnder both kind's: and although. S. Iohn the Euāge­list chap. 6. doth shew an express warrant from Christ cōmanding, as it were, com­munion vnder both kinds in order to the whole Church joynt, and separate. The warrant runs thus: Except ye eate the flesh of the son of man, and drink his blood, ye haue no life in you, howeuer modern se­ctaries and Caluinist's especially cannot in reason lay claim to that passage as a proof of their forbidden doctrine in or­der to communion in both kind's, in re­gard they deny, that any part of the said chapter of S. Iohn is meant of sacra­mentall eating, or drinking, lest by as­senting thereto, they might be forced to grant Christs reall presence in the Sacrament, which the chapter plainly declares, if it shall beare an interpreta­tion [Page 129]of sacramentall eating, and drin­king. Howeuer the precept so interpre­ted doth not euince communion vn­der both kinds to be enjoyned of neces­sity in order to each Christian in parti­cular: since according to scripture vsa­ge the particleJulius Paulus insi­gnis Juris­consultus ait comparatum esse, vt con­iuncta pro disiunctis ac­cipiantur. Di gestis de verborum si­gnificatione l. saepe. (And) is frequently ta­ken in a disiunctiue sense only. For example S. Peter Act. 3. sayes: Siluer, and Gold haue I none, where the particle (And) is taken disiunctiuely: the true meaning thereof being Siluer, or gold haue I none. In like manner it is written Exod. 21. He that smiteth his Father, and Mother (so it is read in Hebrew) shall die the death. Where (And) is taken for (or) Again Math. 20. it is said by thy words thou shalt be iustified, and by thy words thou shalt be condemned. Where like­wise the particle (And) is taken disiun­ctiuely for (Or) and Aristotle also ta­keth (And) in the disiunctiue sense, when he defineth Nature to be Au­thour, or cause of motion, and rest, all his interpreters vnderstanding the par­ticle (And) in that definition, to signify (Or) and truly by the latter particle (And) in the cited passage of scripture (vꝪt)videlicet. Except ye cate the flesh of the son of man, and drink his blood See. doubtless [Page 130]was meant (Or) as doe plainly demon­strate other word's of Christ there set down, wherby he explaines that pre­cept: saying. v. 47. I am the bread of life. v. 50. This is that bread, that came down: from Heauen. If any man eate of this bread he shall liue for euer, and the bread that I shall giue is my flesh, which I shall giue for the life of the world. Whereby is plainly euident, that Christ did ascribe the effect of this Sacrament as common alike, to the bread alone, and to the bread, and wine ioyntly. Howeuer sectaries haue nothing of aduantage, if the latter par­ticle (And) in S. Iohn ought to be ta­ken in the copulatiue sense: for the pre­cept euen so meant (and indeed so ca­tholick writers do vnderstand it) im­portes an obligation only in order to the whole Church (wherin there is ne­uer want of Priests, that be obliged to communicate in both kinds, as often, as they offer sacrifice) and not to each member therof. In the old law God ha­uing iustituted Circumcision added this precept in generall tearmes (viꝪt)videlicet: Ye shall circumcise the foreskin of your flesh. and not­withstanding only such had right to exercise that function, as were deputed therunto by the Church, or Synage­gue: [Page 131]which sheweth plainly, that thou­gh the precept did oblige the whole Church, or Synagogue, yet it did not reach to each member thereof, howe­uer it seemes, as if it had been enioyned in order to all vniuersally. Again when God instituted the pascall lambe as a Sacrament, and sacrifice also; he impo­sed two precepts Exod. 12. the one: Let euery man take vnto him a lambe: the other all the multitude of the children of Is­rael shall kill it: which two precepts though they be expressed in generall words to the obliging the whole Syna­gogue: yet euery particular member therof had not right to choose, and ta­ke vnto him a lamb, and sacrifice it: but the heads of each family only, which executed Priestly function as to that sa­crifice being a priuiledge giuen to them before Priesthood was appropriated to the family of Aaron, as appeareth ma­nifestly by the said chapter of Exod. As to the passages which some sectaries al­ledge (out of S. Innocent Ep. 26. and S. Augustin lib. 7. against Iulian the Pelagian) to proue a necessity of com­munion vnder both kinds in regard, that these ancient Fathers expresly as­sert, that Infants cannot be saued ex­cept [Page 130] [...] [Page 131] [...] [Page 132]they eate Christ's flesh, and drinke his blood, they make not a jot for them, who require a presonall act of inward faith to the eating of Christ's body, and drinking of his blood, Infant's being vncapable of exercising any such ac­ction, in consequence where of the al­ledgedAgunt In­nocen. & Aug. contra Pelagium, qui negabat peccatum o­riginale in infantibus. authorities afforde them no­thing of aduantage. But, as to the true sense of these primitiue Fathers, doubt­less their meaning is only to shew, that Infants cannot enter into the kingdo­me of God, except they receiue sancti­fying grace in baptism through the me­rits of Christ's body, and blood that were offered for all men vnto remission of sins.^(d) Fourthermore in as much, as Infants through baptism be made members of that Church, which eateth Christ's flesh, and drinketh his blood, the same Church as it doth furnish themAug. Tom. 10. ser. 10. de verbis Apo­stoli. Mater Ecclesia, in­quit, accom­modat par­vults aliorū pedes, vt ve­niant ad Ec­clesiam, alto­rum cor, vt credant, alio­rū linguam vt fatcan­tur: it a Ec­clesia accom­modat alio­rum ora, vt comedant, & bibant. with the feet of others to come [Page 133]vnto it, with the heart of others to be­lieue, and with the tongues of others to professe the christian faith: in like man­ner according to a spirituall metapho­ricall form of speech, it may be said to furnish them with the mouths, of others to eate Christ's flesh, and drink his blood.

CHAR. X. OF PENANCE

PEnance is a ^(a) Sacrament of the new law taken in the proper sense [Page 135]vnto remission of sius committed after bap­tism: and therefore named Hieron. ad Demetr. vocat Sa­cramentum poenitentia secundam tabulam post naufragium. the second spiri­tuall boord, or plank of a souls spirituall wrack. Grace giuen by baptism resto­reth sanctity, that Originall sin tooke away: grace receiued through Penance recouereth that sanctity, being lost a­gain through actuall sin. A christians li­fe on earth is a warfare against flesh, and blood: against principalities: against powers: against worldly Gouernours the Princes of the darknesse of this world, and against all spirituall wic­kednesses, which are the assaults of the deuill. And for as much as humane na­ture is infirm, and the power of this ad­uersary great, it is impossible for any whomsoeuer to escape vnwounded wi­thout armour of extraordinary prote­ction: In regard whereof Christ hath [Page 136]prouided a soueraigne remedy, as an effectuall cure for all the personall wound;, a christian might receiue in this warfare exercised after baptism: and this is the Sacrament of Penance instituted by Christ himselfe^(b) 10.20. when he said to his Apostles. Receiue the holy Ghost: whosoeuers sius ye shall remit, they are remitted: and whosoeuers sins ye shall re­tain they are retained. Although Christ alone had theApoc. 3. qui habet clauem Da­uid &c. key of Dauid, which openeth, and no man shutteth, and shut­teth, and no man openeth (Apocal. 30.) as to supream excellency, and power of remitting, and retaining sins, being ena­bled in vertue of his diuinity to open to, and shut against sinners the kingdo­me of Heauen without help of a Sacra­ment: neuertheless the same power as to participation and outward Ministery therof he communicated to his said A­postles, and their successors in priestly [Page 137]function, committing to them the Word of reconciliation 1. Cor. 5. That is to say theAug. ac­cedit verbū ad elemen­tum & fit Sacramen­tum. Elemē ­tum, seu ma­teria proxi­ma Sacra­menti poeni­tentiae est confessio & contritio. word of sacramentall power implyed in the form of sacramentall absolution (vꝪt)videlicet: I absolue thee: which ioy­ned to the elements, contrition, confes­sion, and actuall satisfaction makes the Sacrament of Penance, these acts being the materiall parts therof. And although Christ did not appoint this form in ex­press tearmes: neuertheless, for as much, as he instituted this Sacrament^(c) after the similitude of an outward iudicato­ry Court, or Tribunall (wherin the pe­nitent acts the accused, and the wit­nesses too: and the Priest supplies the [Page 138]part of the^(d) judge in the room of Christ it is euidence enough to proue it. As in an outward Court of iustice the judg giueth sentence, and therby absolueth, or condemneth the accused. So Christ did thinke fit, that a Priest, as lawfull judg should pronounce senten­ce of absolution vnto remission of sins committed after baptisme for Christ in saying Whosoeuers sins ye shall remit are re­mitted: substituted the Apostles1. Cor. 5. vbi dixisset Apostol is dedit nobis ministerium reconciliatio­nis. subiun­git: pro Christo ergo legatione fū ­givnur, id est, Sacardotes succedunt in munus, seu ministerium reconcilia­tionis eo mo­do, quo Chri­stus reconci­liauit homi­nes Deo, ra­mittēdo pac­cata corum, vt constat av citato Textu. Et Chryso.hom. 11. in [...]llam 2. Epis. Pau­li, sic scribit: quod igitur pro Christo legatioue fungimur, idem est, ac si dixisset, Christi vi­ce, nos enim ipsius muneri successimus. his spe­ciall Legats to reconcile sinners to God: neither is it of necessity required to the forme of a Sacrament, that it be expres­ly set down in holy scripture: the vni­uersall tradition of the Church being testimony enough to proue it: and euen Caluinists, and sundry other sectaries doe vse in baptism the words: I baptise thee: for which they cannot alleadge any scripture-euidence. Besides Caluin in his fourth book of institutions chapter 3. 5. 6. treating of imposition of hands exercised in the ordination of Church-minister's, deriueth that ceremony from [Page 139]Church tradition, and practice only, and confesseth withall, that it ought to be counted in lieu of a precept. By the premises plainly appears that Christ 10.2. did not giue to the Apostles, and their successors in the function of Priesthood power, and authority only to preach remission of sins: because the form of speech, and circumstances of that action therein expressed doe eui­dently demonstrate, that Christ both spoke, and meant of a new power, that he had not conferred before his passion: but Christ afore his Resurrection inue­sted his Apostles with power to preach remission of sins Mat. 10. as ye goe, saying the kingdom of Heauen is at hand: which words euen Caluin in his euangelicall Harmony doth interpret of preaching saluation through remission of sins. Wherefore S. Chrysostom hom. 85. ex­plaining that passage of S. Iohn compa­reth the collation of the power, that Christ there bestowed on the Apostles, to the authority giuen to officers of a tem­poall Prince, wherby they are enabled to imprison, or deliuer out of prison such, as be accused of transgressing his lawes, and addeth withall these express words: Great dignity of Priest's, whosoeuers [Page 140]sins, sayes be, (Christ) ye shall remit are re­mitted. Again power to preach the Gospell to all nations was giuen to the Apostles Mat. 28. as a distinct office from the power, that Christ conferred on them Io. 20. as plainly will appeare to any rationall, and iudicious man, that shall consider both Texts together with the circum­stances therin expressed. Neither did Christ confer vpon his apostles and their successors power only to declare remission of sins: since he did not say Io. 20. Whosoeuers sins ye shall declare remit­ted, are remitted: but whosoeuers sins, ye shall remit. Besides these words ye shall remit; ought to be interpreted in the same sen­se, as those others: Are remitted. For o­ther wise the form of Christ's speech had been extream improper, in regard, that both of them: shall be remitted: and are re­mitted be vttered in one, and the same sentence. But the latter particles, viz, (are remitted:) doe not signify meer de­claration of remission of sins (for so Christ's words would carry this sense Whosoeuers sins ye shall declare to be remitted are declared to be remitted, and conse­quently since such a declaration is spe­culatiue only, and not practicall effe­cting nothing in order to remission of sins: a man, to whom suc̄h a declaration [Page 141]is intimated shall remain in sin, as much after, as before. Again Christ after he inuested the Apostles, and consequent­ly their successors with the power men­tioned Io. 20. said to them: as my Father sent me: so I send you: but Christ was sent by his Father endued with power to re­mit sins indeed, and not to declare re­mission only. Wherfore Mat. 9. that ye may know, saith Christ, the son of man hath authority in earth to forgiue sins &c. Whe­reby it is plainly euident that he sent his Apostles inuested with power to remit sins giuing vnto them the ministery of reconciliation 2. Cor. 5. Furthermore by the premises is plain that penance is notAug. l. 2. de adulteri­nis contugijs c. 26. distin­guit baptis­mum a p [...] ­nitentia. St inquit. à Cathecun. e­no factum, scilicet vxor­cidium, ba­ptismo ablui­tur, si à ba­ptizato, poe­nitentia, & reconciliatio­ne. a meer remembrance of baptism receiued afore; and indeed setting asideTrident. dicit nos per poenitentia Sacramentū sine magnis nostris fleti­bus & [...]abo­ribus ad no­uitatem, & integritatē, quam per baptismum adepti era­mus, perue­nire no posse. voluntary acts of corporall affliction, and inward contrition together with a full purpose of amendment, the meer Sacrament of penance hath not power enough to restore the integrity, and newness of life got by baptism, and lost through actuall sin. Again penance hath all requisits necessary to a Sacra­ment viz. sensible Rites, promise of gra­ce, and the institution of Christ, as by the premises appear's, so that together with baptism, it makes two Sacra­ments [Page 142]of the new law, and may often^(e) be reiterated: but baptism cannot. For it is impossible, that they, who are once lightned, if they fall away can be re­newed again to penance. Hebrae. 6. whe­re the particle lightned doth signify baptized according to the interpreta­tion of primitiue Fathers, who also doe name baptism a light, and consequently the words (impossible to be renewed again to penance) beate this meaning, (viꝪt)videlicet. (Impossible to be baptized again) for the particle (Again) doth import a repe­tition of what was meant afore by the words (lightened) and indeed otherwise the particle (once) had been impertinent and inserted to no purpose at all: since (once) and (Again) put in the same period, or sentence ought to relate to one, and the same thing: and therefore seeing that by the first place baptism is vnder­stood, the Apostles doubtless by the lat­ter meant baptism too. This cited scrip­ture Hebr. 6. theNouatiani pratextu disciplinae Ecclesiasticae lapsis ad Ec­clesiam red­ditum per poenitentiam negarunt, ex qua haresi multarum animarum interitus se­cutus est. Nouatians made the [Page 143]ground of their heresy teaching that no man falling into mortall sin after bap­tism could rise again by penance vnto iustification: and Calvin therin grown­deth his heresy impiously asserting, that it is impossible for any one, that deser­teth his faith entirely, and becometh an apostate to be renewed again by penan­ce vnto remission of his fins, therby de­nying God's generall mercy: and so proud contentious men, that follow on­ly the meer words of scripture together with their own sense without respect of the Churches judgment, and interpre­tation of ancient Fathers (after which euery scripture ought to be expounded) plunge themselves into damnable er­rours.

CHAR. XI. OF CONTRITION

Contrition is Trident. definit con­tritionē per dolorem ani­mae: est au­tem contri­tio actus vo­luntatis non appetitus sensitiui. a bitter griese, and dete­station, that a penitent sinner volunta­rily conceiues to the punishing of his sin, as an offence against God, together with a full pur­pose [Page 145]to confess, satisfy, and neuer to sin again. As the innate heat of new wine put into a close vessel makes to boile the whole substance therof, and thereby purgeth out the dregs: so the fire of contrition kindled in a penitent soul, makes it seeth in teares of bitter sorrowPsal. 50. cor cōtritum & humiliatum Deus nō des­piciet: & proinde pec­cator eliciens contritionem perfectam Deo reconci­liatur. wherby the filth, and vncleanesse of sin together with the ill affection inclining thereto, purge away. As the heate of the sun doth disperse the black clouds, which obstruct its brightnesse: so the warme­ness of a contrite heart dissipates sins, which are the dark clouds obstructing the light therof. But there^(a) be two kinds of contrition the one perfect, in as much as a penitent sinner grieueth for, and detesteth his sin in regard pre­cisely, that he loueth God with all his heart: that is, maketh Gods own good­ness the chief motiue of his loue, and in respect therof preferreth him before all earthly enjoyments: The other is imper­fect; [Page 146]and by vsage of speech named At­trition proceeding from a motiue far in­feriour to that of a full loue to God. For example: a sinner conceiueth an act of imperfect contrition, or attrition, when he grieueth to haue sinned, and purposeth amendmēt in regard meerly of the deformity of sin, which is it's for­mall essēce; or feare of eternall fire, which is the proper effect therof, if mortall.

Perfect contrition was of absolu­te necessity vnto remission of sins in all times before the establishment of the new law. No man euen in the old, law did finde God, that did not seek him with all his heart, and with full tri­bulation of his soul Deut. 8. (which im­ports perfect contrition) notwihstan­ding the Sacraments, and sacrifices the­reof, they being poor beggerly elements, and no effectuall instruments of grace, and life. Yet in the new law of Christ, which is not a law of bondage, but of grace; not of beggery, but of plenty, and consequently abounding with sa­uing priuiledges, and prerogatiues abo­ue the other, by diuine dispensation at­trition,^(b) that of it self is not sufficient [Page 147]enough to bring a sinner vnto iustifica­tion of life ioyned to, and supported by the Sacrament of penance, is an effe­ctuall expedient for the obtaining it: and indeed Christians vnder the new law were in a worse condition, then the Israëlits vnder the old law, if beside perfect contrition God should exact of them, as a necessary requisit to remission of sins, Confession, since he required of the Israëlites perfect contrition on­ly Deut. 4. Wherfore that the trouble implyed in confession of sins, might be compensed by taking away the absolute necessity of hearing the other burthen implyed in perfect Contrition, Christ hath so instituted the Sacrament of pe­nance in his new law, that as water, which albeit according to its own natu­rall propriety hath nothing of heate, [Page 148]yet made hot with fire, can produce hea­te; so Attrition, which though in order to it's owne vertue, is no effectuall in­strument of grace to the quickning a dead soul, howeuer together with the help of the Sacrament can deliuer out of the lawes of death, and restore it to newnesse of life. Again if perfect Con­trition were of absolute necessity penan­ce ought not to lay claimePoenitētia est Sacramē ­tum mor­tuorum, nam id ad quod est primo, & per se insti­tutum, est prima gra­tia sanctifi­cans, seu ho­minem bap­tizatum in peccata laep­sum reconci­liare. Ita do­cet Trid. sess. 14. can. 1. to the Title of Sacramentum mortuorum: that is, Christ did not institute it for an effe­ctuall help of such,^(c) as are dead in sin: because it would presuppose allwayes the remission therof, perfect Contrition including a full loue of God, which is inconsistent with deadly sin: and therby would plainly follow, that the sacra­mentall Absolution of a Priest were a meer declaration of sins remitted afore: In consequence of which sacramentall penance should not produce the effect, which it signifyes: to wit remission of sins, which is contrary to the nature [Page 149] ^(d)of the Sacraments of the new law, they being by vertue of their institu­tion practicall Rites, or signes for the ef­fecting of sanctifying grace, which in­deed they signifie: and to say, that per­fect contrition includeth a desire of the Sacrament of penance, hath nothing of weight with it, to weaken this catho­lick doctrine. For if perfect contrition together with the said desire shall all­waies be necessarily required vnto re­mission of sins, and that, before the outward working of the Sacrament, it is evidently plain, that the grace, wher­by a sinner is iustifyed, ought neuer to to counted the product of the said Sa­craments immediate working: which inference, if it were granted, would prejudice catholick faith, it teaching that the Sacraments of the new law in vertue of their institution do confer [Page 150]sanctifying grace ex opere operato, that is, through their own outward imme­diat working, and efficacy. For exam­ple the outward sensible washing of wa­ter in baptism, together with the out­ward sensible vttering of certaine words: (viꝪt)videlicet; I baptise thee: doe actually produce grace, and life, if no impedi­ment interuene, being sensible actions instituted by Christ himselfe for that in­tent, and purpose: wherby is clearly manifest again, that ifFacultas Parisiensis An. 1638. die Iulij 1. nota­uit censura banc proposi­tionē: Attri­tione de pec­catis insuffi­cientem esse pro accipiedae remissione peccatorū in Sacramento poenitentiae, contritionem ex perfecta charitate ad id necessariā esse cum hac altara propo­sitione ex priori sequē ­te: Absolu­tionem Sa­cramētalem nihil a [...]ud esse quā de­clarationem iuridicam peccati iam ramissi. perfect contri­tion proceeding from a full loue of God (which is inconsistent with deadly sin) were of absolute necessity at all times, the Sacrament of penance at no tyme should produce sanctifying grace by it's own outward working, and efficacy: because it would allwaies be preuented by perfect contrition, which is opus ope­rantis onely, that is to say, an action or working of a penitent sinner through an actuall motion of the Holy Ghost, which of necessity would bring with it sanctifying grace before the sacramen­tall absolution and consequently before the perfecting of the Sacrament of pe­nance, sacramentall absolution being the sole form thereof. Wherfore though contrition, as it doth abstract from per­fect, [Page 151]and imperfect, be an essentiall part of the Sacrament of penance: yet perfect contrition is not, because im­perfect contrition, or attrition, as it is a supernaturall motion of God ioyned to the Sacrament,^(e) is a sufficient: disposi­tion vnto the obtaining remission of sins: in so much that a penitent, who is attrite only in vertue of the Sacrament, isEst axi [...] ­ma apud Theologos. Attritus per Sacramen­tum sit con­tritus. made contrite that is, is enabled to receiue grace of iustification, which is the proper effect of perfect contrition. Wherfore a meer act of attrition foun­dedIsaiae 26. oculi Domi­ni super me­tuentes eum, in timoretuo Domine con­cepimus, par­turiuimus, & peperi­mus spiritū salutis. Et Aug. ser. 1. timor qui cō ­cipit poenitē ­tiam, parit compunctio­nem cordis, quae impor­tat remissio­nem peccati. either in hope of eternall life, or in feare of eternall death, or in abhor­rence of sin in respect of it's filthinesse, being by the power of the Sacrament in­uested with the power of perfect con­trition draweth from the heart of a pe­nitent [Page 152]the poyson of sin: and as physick doth first afflict, and afterward heale a diseased body: so attrition made a soue­raingn medecine in vertue of the Sa­crament doth first trouble a soul sick of sin with bitternesse of grief, and after­ward worketh a perfect cure on it. So that a sinner is truly reconciled to God, that for feare of his iustice detesteth sin, and turneth to penance^(f) confes­sing against himselfe his wicked ness to­gether with a full purpose to make him a new heart, and a new spirit for the future, casting away all affection to his former transgressions: and truly t'is im­possible for a sinner to put on the newAug. trac. de poeniten­tia: nemo fue libero arbitrio po­test inchoare nouam vi­tam nisi de priori se poe­niteat. huc spectat illud Ezech.c. 18. si impius e­gerit poeni­tentiam ab omnibus peccatis suis, quae operatus est, omnium iniqui­tatum eius non recordabor, & hac est prudentia leonis, qui ne in­veniatur à venatoribus cauda sua vestigia operit. without putting of the old man with his workes: he must for sake the old wayes of death, if he will enter into newnesse of life. Howeuer acts of sor­row, and detestation in order to sin, e­uen ioyned to the Sacrament are drie, [Page 153]vnlesse they be moystnedPsal. 6. la­uo per singu­las noctes le­ctum meum lacrymis & psal. 118. ab oculis meis fluxerunt magni aquae riuuli, quia non custodie­runt legem tuam. with teares, which in as much, as they flow from a heart truly penitent be Gods speciall de­light,^(g) the Angells wine: and vndoub­ted tokens of a sinners renewed allian­ce with Heauen. Philo the prime Histo­rian among the Iewes, relateth that Da­uid, and Ionathas did so passionatly lo­ue eath other, that at one tyme in their reciprocall embracements they shed tears in such plenteous measure, that they were receiued in vessels, and re­serued as pledges of that vehement freindship mutuall expressed. The hearty teares of a penitent sinner hea­uenly Angells receiue, preserue, and of­fer as the gratefullest libations to God, wittnessing thereby, that he hath cast a­way from him all his transgressions, and made him a new heart, and a new spirit: and indeed no repentance, that doth not bring with it newness of life is of any value, or consequence as to eternall blessednesse. Antiochus 2. Machab. 9. although he came to the knowledg of his own infirmity, left of his great pri­de, [Page 154]detested the wickedness, that he had committed in the holy Temple of Ie­rusalem, and prayed also vnto God: ne­uerthelesse found no mercy vnto iusti­fication of life: because his repentance proceeded from naturallS. Thomas [...]it, actum poenitentiae, quem exer­cuit Antio­chus fuisse ex motiue purè natu­tali. motiues pre­cisely. For he did not cast away from him the thoughts of sins in regard they were offences to God: but in respect they were punishments to himselfe. In like manner Esau found no place to penance though he sought with teares. Heb. 12. because he did not weepe for his sins, wherby he had offended God: but for the loss of his father Isaacks blessing, that by a diuine ordinance was annexed to his Birth right which he had sold afore, for one portion of meate. Besid's his heart was full of en­uy, and malice againsT his brother Iacob, whose death he had threatned, Gen. 27.

A sinner that will finde place to pe­nance, and blessing to inheritance, ought to behold his wayesVide vias tuas in con­ [...]alle, scito quid feceri [...]. Jerem. 2. in the val­ley of humility and know what he hath done, call to his rememberance the dayes of his life, that are passed, thinkeHeb. 10. borrendum est incidere in manus Domini vi­uentis. how terrible it is to fall into the hands of the liuing God, consider howJerem. 2. scito. & vi­de, quia ma­lum est & [...]marum re­liquisse Do­ [...]inū Deum [...]num. euill a thing, and bitter it is to [Page 155]forsake his Creatour, and thereby in vertue of an humble, and contrite heart to cast away from him the serpent in his bosome, the poyson in his stomack, the thiefe in his house: that is, deadly sin, which keeps away from him wrong­fully the place to penance, and the blessing to the inheritance of Heauen.

CHAR. XIJ. OF CONFESSION

Confession is an outward act of penance, wherby a penitent sinner humbly accu­seth himself of himself, telling his own sins in the eare of a Priest (in uested with power of iurisdiction) to the end be may obtain full re­mission [Page 157]thereof in vertue of his absolution. Christ when he instituted the Sacra­ment of penance Ioan. 20. wherein he conferred on his Apostles, and their suc­cessors in priestly function, authority to absolute from sins committed after baptism, enioyned also sacramentall confession: for by the words set down Io. 20. plainly appear's, that Christ euen then instituted an inward tribunall in order to remission of sinnes: and consti­tuted Priest's the spirituall Iudges the­rin: wherfore, as in an outward Court of Iustice, a person arraigned cannot be absolued, or punished by a temporall Iudge legally, vnlessProuerb. 12. qui iudi­c [...]t quod no­ [...]t iudex est iustitiae. he hath the hea­ring of his cause: so a Priest, to whom the keys of authority are giuen, as to the opening, or shutting the gates of Heauen, cannot open to, or shut a­gainst a sinner iuridically, whose sins he hath no knowledg of:^(a) and con­sequently confession is of diuine right, and an essentiall part of the Sacrament of penance: neither matters it, that [Page 158]Christ pardoned the sinnes of S. Mary Magdalen, and others, of whome he exacted no confession: for he, that sear­cheth the heart, knoweth exactly the state, and condition of the spirit, albeit nothing be outwardy expressed. Howe­uer now the Sacrament of penance being instituted after the similitude of an outward Court of Iustice, wherein the penitent supplieth the part of the person accused, and the Priest of the Iudg in the room of Christ, sacramen­tall confession is of absolute necessity for the remission of mortall sinnes com­mitted after baptism:^(b) it is not enough, that a sinner confesse his sins to God with his heart, vnless he shall tell them also with his mouth vnto a Priest, who is the Minister of Christ, to whom is committedS. Basil in Regulis bre­uioribus in­terrog. 228. necessario, inquit, ijs peccata ape­rire debent, quibus cre­dita est dis­pensatio my­steriorum Dei, (qua habetur 1. Cor. 4. dispensation of the myste­ries of God, together with the word of reconciliation. A penitent, that out of [Page 159]the tribunall of Priests seek absolution from his sins, deceiues himself: for it is not said in vaine Whatsoeuer yee shall loose vpon earth, shall be loosed in Heauen: nor the keys of authority in order to the for­giuing of sin's are giuen in vaine to the Church of God: which would proue a necessary consequence, if the antece­dent were granted. For the Sacrament of penance, which Christ instituted for the pardoning of sins would not be vsefull a [...]ot, if sin's might be pardoned without it.

In the primitiue times two kind's of confession were in practice: the one pu­blick, the other secret, in reference to two kind's of offences: the one openly, the other in secret committed: and the primitiue Bishops in their seuerall Dio­ceses respectiuely deputed certain spe­ciall Priests for hearing the confessions of such,^(c) as had openly sinned to the disedifying of other belieuers: whence they named them Penitentiaries, and tho­se [Page 160]so sinning, Penitents and for distinction sake alotted them places in their Chur­ches apart from the rest of their flocke: yet now by vsage of speech the name of penitents is appropriated to all sinners joynt and seperat, that confesse their sins to any Priest lawfully ordaind, and approu'd. Howeuer euen those pu­blick offenders did confess their pu­blick,, together with their secret offen­ces vnto the penitentiary Priests secret­ly,^(d) secret confession importing a di­uine precept in order to both kinds of sins; entire confession being an essen­tiall part of the Sacrament of penance: and publick confession, that was made in an open assembly was a meer iniun­ction, as to satisfaction, in flicted by the said Penitentiaries, to whom power was giuen by their Bishops to impose pu­blick confession of sundry publick sin's, [Page 161]as in prudence they should thinke it ex­pedient for the humbling of publick sinners, and thereby vnto terrefying, and edifying of others. Yet in this, and many ages before, publick confession together with Penitentiary Priest's in order to the practice mentioned, are laid aside.Socrater qui narrat factum ne­ctarij, ait eum tantum sustulisse quod Episco­pi Ecclejiarū adiunxerant Canoni (id est, praecepto diuino confi­tendi) prop­ter haeresim Nouatiano­rum. Nectarius Patriarch of Constantinople in respect of great in­conueniences occasioned thereby an­nulled both: they being Church addi­tions only, ioyned to the diuine precept of sacramentall confession: and S. Chry­sostome, that succeeded Nectarius, ap­proued his proceeding therin, iudging it vnreasonable, and too heauy a bur­then for sinners to confess vnto men, t at might reproach them for their sins, as be such, as are no Priests, and consequently such, as are not concer­ned in the seal of sacramentall confes­sionObligatio sigilli nasci­tur ex omni & sola con­fessione Sa­cramentali, id est, quae suscipitur a­nimo subȳ ­ciendi pec­cataclauibus Ecclesiae. which is an obligation not to re­ueale, what is confessed sacramentally, the precept therof being of diuine ri­ght: and whereas it includes a negation after the manner of meer negatiue pre­cepts, for example, Thou shalt not commit adultery, thou shalt not tell a lie, which be binding without exception the seale of sacramentall confession ought not to [Page 162]be broke in any case whatsoeuer: again as confession in secret, in order to the Sacrament of penance hath it's institu­tion, and command from Christ: and as the seale of sacramentall confession hath institution, and command from Christ also:^(e) so integrity, as to confessing of sins committed after baptism hath it's institution, and command from Christ, in order to a Christian, that will confess vnto full remission therof: in so much, that sacramentall confession of necessity must be perfect, entire, and vndiuided in order to all mortall sins, which oc­curre to a Penitent's memory after suffi­cient examination of his conscience: for that thing is a necessary requisite to sa­cramentall confession, which if it were omitted, the Priests absolution would be in vaine, and of no effect, or purpo­se: and a Priest's absolution is of no va­lue without integrity of confession in order to all mortall sins, which occur to a Penitents memory after a serious examination of his conscience, not con­fessed afore, because one mortall sin [Page 163]confessed apart, from another mortall alike, cannot be pardoned. Wherefore it is not enough. as to the integrity of sacramentall confession to confess (wit­tingly) one mortall sin vnconfessed afo­re sacramentally, to one Priest, and ano­ther mortall alike to another Priest: but all mortall sins, ioynt, and seperate ou­ght to be confessed to one, and the sa­me Priest, together with theTrident. sess. 14. docet eas. circum­stantias in confessione explicandas esse, quae speciem pec­cati mutant, quibus ver­bis damnat nōnullos hae­reticos asse­rentes cir­cumstantias peccatorum fuisse ab o­tiosis homi­nibus exco­gitatas. circum­stances that bring with them a new mortall malice to the making of a di­stinct sin; for example, it is not enough for a man, that hath robbed a Church to confess, that he hath committed theft; because that circumstance import's a new, and distinct sin, integrity of sacra­mentall confession being inconsistent with voluntary omission of any one mortall sinne. And for as much as a pe­nitent cannot procure integrity of con­fession withoutEccles. 18. ante indiciū interroga to ipsum, & in conspectu, Domini in­uenies propi­tiationem. a due inspection ouer his conscience,^(f) it is expedient for [Page 164]him to call to his remembrance the howers of his life, that are passed, es­pecially since his last confession, what businesses he hath managed, what per­sons he hath haunted, and what sins he is inclined to most. As a prudent Phy­sician, that vndertak's the cure of a di­seased body, giues preparatiues to the loosening, or stirring vp of ill humours, that are cause of the disease, before he applies soueraign physick to the pur­ging of them away, wherby the cure is done: so a discreet penitent in the cure of a sick soul prepares his conscience by examination, vnto the remouall of malignant humours of sins, which are the cause of it's sickness, before he ap­plies the remedyAug. de poenitent. confessio est salus ani­marum, dis­sipatrix vi­tiorum, ex­pugnatrix daemonum: quid plura? obstruit os inferni, & paradiso portas ape­ri [...]. of sacramentall con­fession to purge out the leauen therof, wherby he is cured. For as a wounded body, cannot be healed, while the ar­row, that gaue the wound, continues therin: so neither a wounded soul can be cured, whiles sin remaines, that wounded it. Wherfore as an impostu­me, that breaks not outwardly causeth [Page 165]corporall death: so sin's that stay within the soulS. Aug qui inconfessus lates, incon­fessus con­demnaberis. vnconfessed, cause eternall death. Wherby euidently appears, the greatness of the hazard, that sinners run which^(g) defer confession of their sins, till great sickness sieze on them: and such be like vnto malefactors, that confesse their wickednes at the gal­lowes, when they can sin no more, being depriued of further opportunity to sinne, so that their sins do rather lea­ue them, then they their sins. Besides this kinde of slow-negligent penitents seldome confesse vnto iustification of life retaining for the most part an affe­ction to their former transgressious; in consequence of which, they die in their wickednesse: for loue to, and remission of sin, are inconsistent together. Furt­hermore, as a man, that is afflicted with many grieuous wounds cannot perfor­me any hard work; so a penitent op­pressed with many deadly sins, toge­gether with violent sickness, cannotPsalm. 14. dereliquit me virtus mea. stand against the difficult assaultes of the deuill.

CHAR. XIIJ. OF SATISFACTION

SAtisfaction is a painfull, and laborious exercise of some one, or more outward good works, namely fasting, praying or giuing of Almes &c. which a Penitent [Page 167] ^(a) by command of his Ghostly-father Satisfactio debet esse ac­tus volun­tarius, nam qui inuitus poenanae su­stinct dicitur potius satis­pati, quam satisfacere. vo­luntarily embraceth, for the remitting of temporall paine due to his sins, as offences a­gainst God, together with full purpose to sin no more. The prime propriety of satisfa­ction, is to discharge the debt of tem­porall punishment, which after pardon of sin, in order to it's mortall malice, and eternall paine, if the sin be mortall, often times^(b) remaines behind vnpaid. Although a penitent sinner by a perfect act of contrition, or reall receiuing of the Sacrament of Penance finde grace again in the sight of his Creatour: Ne­uertheless he is not alwaise deliuered from temporall afflictions. For exam­ple [Page 168]God as soon, as he saw Dauid's con­trition, and detestation of the adultery, which he had committed with Bersebe, and the Murther, that the had exercised on Vrias her husband, remitted the guilt of those sins, and receiued him into fa­uour again: yet notwithstanding his happy reconciliation, he was left to en­dure many temporall calamities euen in order to the offences pardoned afore: For afterward God raised euill a­gainst him in a great measure. The child that was borne vnto him, died: the sword neuer departed from his own house: sundry of his seed were violently slain, and his people re­belled against him. In like manner al­though Moyses, and Aaron long before their death's got remission of the guilt of their incredulity contractedNum. 20. Moyses & Aaron Deo contradice­bant non lo­quentes ad Petram in conspectu fi­liorum Is­rael, quod tamen Deus praeceperat illis. at the waters of contradiction Num. 20. belie­uing not God to sanctify them in the presence of the children of Israël:^(c) yet in punishment of that very fault com­mitted afore, they were not suffered to conduct his people into the land of pro­mise, which was the thing they passio­nately [Page 169]coueted. Again^(d) the people of Nineue at the preaching of Ionas the Prophet belieued in God Ionas 3. and turned vnto him in tribulation of soul, wherby doubtless they procured par­don of their transgressions in order to the guilt therof: Neuertheless they vo­luntarily afterward exercised works of satisfaction: for they proclaimed a fast of three dayes: put on sack cloath, euen from the greatest to the least of them, and turned from their euill wayes in bitternesse of sorrow. Besid's. S. Iohn Baptist Mat. 3. after he had seuerly re­proached the Iewes, to whom he prea­ched saluation for their grieuous sin­nes, and exhorted them to penance he inferred vpon it thus: do therfore fruitsS. Hier [...] nymus in 2. Joells per fructus dig­nos poeniten­tiae intellig in ieiunium, orationes, e­leemosynas, & id ganus alia. worthy penance, thereby distinguis­hing penance, that is to say, inward con­trition, and detestation of sins comitted, from outward good works thence pro­ceeding, as obserueth S. Gregory hom. 20. in Euangelia. And indeed a sinner, [Page 170]that is really penitent detesteth, and ab­horreth his sinnes, and turneth to the exercise of good works opposite ther­to: namely fasting, praying, Alms deeds &c. S. Iohn did not require of the sin­full Iewes inward detestation of their transgressions only: but exacted like­wise the exercise of painfull works out­wardly as to compensation, or satisfa­ction thereof: wherefore, as fruit's do suppose the Tree, that produceth them: so good work's, which be fruites of pe­nance, suppose sinnes pardoned afore through penance taken in the sense mentioned: in consequence whereof they suppose somthing of temporall paine due therunto: otherwise they ou­ght not to be called fruit's worthy of penance, since after the remission of sinn's in order to the guilt thereof, no­thing remaineth, that requireth fruit's worthy of penance, if temporall pain be laid aside: for the malice of sin, which is it's mortall guilt, cannot be ta­ken away in part, to wit: partly by con­trition, and partly by painfull works outwardly exercised, being indiuisible, and without parts, so that to exclude temporall punishments as due to sins remitted afore, is to ascribe nothing to [Page 171]outward works, of satisfaction in refe­rence to penance, which is contrary to the word's vttered by S. Iohn: Do frui­tes worthy of penance: And hereby is re­quired besid's meer works of penance, proportion between the works, and the sin's committed, as plainly shew's the word (worthy.)S. Grego. hom. 20. non debet, in­quit, esse par fructus boni operis, eius, qui minus, & eius, qui amplius pec­cauit. For example, one, that sinneth little, is liable to less satisfaction, then another that sinneth much, Caeteris paribus: and although sacramentall satis­faction be proper only to the new law established by Christ: yet taken in the generall sense in order to temporall pai­ne, that remain's after the guilt of sin is blotted out, was in all times a necessa­ry requisite for the obtaining eternall life, as doe clearly euidence the scriptu­re-testimonies sett down. Howeuer, no satisfaction is worthy, vnless the Peni­tent, that satisfyes be in the state of gra­ce, and therby incorporated into Christ: for satisfaction is made worthy only through the merits of his death, and passion: the application wherof is an effect of his supernaturall friendship, which is not between him, and a sinner continuing in the state of mortall sin: in consequence of which, outward works worthy penance do suppose sancti­fying [Page 172]grace in him, that worketh wor­thily vnto remission of temporall paine. Furthermore this catholick doctrine is euen agreable to the dictates of naturall reason: for as much as amongst men, it is not enough, that he who wound's the honour of his neigh hour conceiue in­ward griefe of that offence only: but he ought also to exercise an outward a­ction to the restoring of the honour ta­ken away, which hath something of sa­tisfaction in order to the party offen­ded, and something of pain, in order to him that offendeth: so^(e) it is expe­dient for him, that is a penitent besids an act of inward detestation of his sins, to endure something to the satisfying of God, as to the dishonour done him therby: and as by sinning he hath vsed ill the creatures of God taking inordi­nate delight therin: so he ought to suf­fer from creatures something of affli­ction, to the repairing of the injury, that God suffereth on that score, the di­uine iustice exacting that satisfaction of penitent sinners, whom he chasteneth after their admittance into his fauour. [Page 173] God scourgeth euery son Hebrae. 12. whom be receiueth for his better correction and amendment. Again since euery sin how great, and malicious soeuer, is remitted, as to the guilt therof by^(f) euery contrition how litle-soeuer con­tained within the bound of true con­trition: and since most sin's haue anHaecinae­qualitatis ratio deprō ­pta est ex Concil Trid. quod sic ait, qui non pec­carunt per ignorantiā. quique semel a peccari, & daemonis ser­uitute libe­rati accepto Spiritus san­cti dono sciē ­tes Templum Dei violare, & Spiritum sanctum cō ­tristare non formidarūt, minori ve­nia, & in­dulgentia digni sunt. vnequiall, and different malice, one being greater, then an other, reason re­quires in conformity to diuine equity, and iustice, that a sinner, who through lesser contrition is reconciled to God, and becom's Heire of blessedness, doth so receiue remission of sins, that neuer­theless he suffer withall something of af­fliction to compense the remissnes of his contrition. In respect of this painfull satisfaction endured after the remission of the guilt of sins, the Sacrament of pe­nance is called by holy Father's a Labo­rious baptism, whereby it is distinguished from the Sacrament of baptism, which washeth away at once both the pain, and [Page 174]guilt of sinns, as often, as it is worthily receiued: and the reason of difference in order to their effects respectiuely, be­side the will of God, that hath invested these two Sacrament's with an vnequall power of working, is, because such as after the receiuing of sanctifying grace through baptism, whereby they be deli­uered out of the seruitude of sin, and the diuell, doe knowingly, and by a vo­luntary act of their own will, sinne again, pollute the Temple of God, which is their soul, and grieue the Holy Ghost, as far as lyeth in their reach, de­serue less pardon, and indulgence: in consequence whereof the application of Christ's merits made in the Sacrament of penance ought to be less perfect in order to remission, then the application of the same merits made in the Sacra­ment of haptism: yet it would not be less, as to perfection if meer contrition, or the meer Sacrament of penance should at all tymes procure full remission in or­der to the guilt, eternall, and temporall paine of sins committed after baptism.^(g) Wherefore the Sacrament of penan­ce [Page 175]doth not so remit sins, but that in re­mitting the eternall pain corresponding to the malice of them; it changeth eter­nall into temporall paine, that remaines behinde as a iust debt liable to satisfa­ction. Neither doth this preiudice Christ's satisfaction: for though in or­der to it's own value, and efficacy, it is more then abundantly sufficient to ran­some all sins whatsoeuer ioynt, and se­perate: neuertheless it causeth remission only according to the disposition of the subject, to which it is applyed, after the similitude of naturall causes, which how potent, and actiue soeuer they are themselues: yet the subjects on which they worke, put bound's to their acti­uity, and efficacy in working: wherfore, as it doth not argue insufficiency in na­turall causes, though they doe not pro­duce effect's proportionable to their efficacy through the indisposition of the subjects: so neither doth it argue im­perfection in Christ's satisfaction to the preiudice therof, although sin's are re­mitted [Page 176]thereby, as to their malice, and eternall paine, the temporall paine re­maining vnremitted through remissnes of a penitent's contrition. By the premi­ses euidently appeares the extream we­akness of modern sectaries, that ack­nowledg inward penance only, which is a detestation of sin, together with a purpose of amendment,^(b) and reiect outward penance, which is called satis­faction, belicuing that GodConcil. Trid. sess. 6. can. 30. si quis post ac­ceptam iusti­ficationis gratiā cuili­bet peccatori poenitenti it a culpam re­mitti, & reatum a­ternae poena­deleri dixe­rit, vt nullus remaneat reatus poenae temporalis exoluenda vel in hoc sae­culo, vel in futuro in purgatorio, antequā ad regna caelorū aditus pate­re possit, ana­thema sit. doth ne­uer inflict temporall punishment's for sin's whose mortall malice, and eternall paine due thereto, is pardoned afore: for the scripture-testimonies alledged doe plainly demonstrate the contrary. Besides although the malice, or defor­mity of sin be the sole cause of tempo­rall paine: neuertheless it is no formall, or materiall cause, it is but the efficient morall cause only, which is not allwaies [Page 177]in being together with it's effect, as clear experience teacheth in things phy­sicall, and morall: and therfore no man ought to infer from the remission of the malice of sin the remission of all paine corresponding thereto. Again albeit that remission of eternall paine be a greater thing, and far more difficult, then is the remission of temporall pai­ne: neuertheless that doth not of neces­sity infer this: for an outward Court of Iustice often times doth spare a male­factours life, that deserueth death enioy­ning him a penalty, that is a lesser thing. To forgiue a greater punishment is not to forgiue a lesser, that hath noessentiall connection with the greater: and indeed though eternall pain be inconsistent with the remission of the deformity, and malice of mortall sin, in as much as sanctifying grace, wherby such remis­sion is purchased doth constitute a sin­ner a child of God, Heir of Heauen, and coheir of Christ; howeuer sanctity, and temporall paine are not incompa­tible together. God tooke to mercy again the children of Israel, that had made them God's of gold, which they adored, being pacified by the prayer of [Page 178]Moyses for their Idolatry Exod. 32⁽ⁱ⁾ yet afterward he did visit that very sin v­pon them with temporall punish­ment's, as doth euidence the same Chapter. To conclude all primitiue Fa­thers of the new lawe doe not exhorte Christians only to turne vnto God with inward contrition of heartS. Cypria. ser. 5. de lap­si [...]. Oportet, inquit, orare impensius, & rogare, diemluctu transigere, vigil [...]s, & fletibus no­ctes ducere, & tempus omne lacry­mosis lamen­tationibus óccupare. but also with praying, fasting, mourning, weeping, Almes-deed's, and other painfull afflictions. Wherfore it is meer foolishness to belieue, that God is pacified by inward penance, which is detestation of sin, and not by out­ward penance, which is satisfaction for temporall paine due thereto together with reparation of the injury, which God suffereth by sin. Neither doth the saying of S. Paul. (Ephes. 5. viz. No man euer ye hateth his own flesh, but nou­risheth, and cherisheth it) infirme, this christian doctrine for the same Apostle 1. Cor. 9. confesseth that him­self [Page 179]punished his flesh: saying, I beat down my body, and bring it into subie­ction. Though no man can hate his flesh out of hatred to his flesh precisely yet he may punish his flesh out of ha­tred to the many miseries the rebel­lion therof brings to the soul and in­deed GodApo. 3. ego quos a­mo, arguo & castigo. chasteneth the flesh of as many as he loueth.

CHAR. XIV. OF INDVLGENCES

INdulgences are remission of temporall pain due to sins (pardoned afore) through [Page 181]the application of the ^(a) aboundant satisfa­ctions of the blessed Saintes, and Christ's spe­cially: the value, and worth wherof, is the spirituall treasure laid vp in the Churches spi­rituall Treasurie, and by her supream Pa­stour dispensed. The end for which God ordained the mistery of the Incarnation, was not to remit sin only: but the pain of it also; wherfore Christ did not giue the great price of his suffering's for sin alone: but likewise for the paine corres­ponding thereunto, in consequence of which t'is necessary, that,^(b) when the price, or satisfaction is abundant, and exceedeth the greatness of the debt con­tracted, something of it remaine vnex­hausted, and vnapplyed: but the satisfa­ction of Christ was so aboundant, that in respect of the infinite dignity thereof [Page 182]it was sufficient enough to redeeme the sins of all men joynt, and seperate, if it had been applyed,1. Cor. 5. Christus mortuus pro omnibus. 1. Jo. 2. ipse (Christus) est propitia­tio pro pec­catis nostris &c. for Christ died for all 1. Cor. 5. and was a full propitiation for our sins: and not for our sins only, but also for the sins of the whole world 1. Io. 2. Wherfore something of Christ's satisfaction still remain's to shew in Ages to come the exceeding riches of his suffering's, which are the spirituall Treasure reserued in the Treasury of his holy spouse the Church to the benefit of her, and her children: and truly the aboundant goods, that a louing Husband, pur­chaseth, he leaues to the vse of his wi­fe, and children, in consequence where­of Christ bath left all his aboundant, and vndisposed riches of his aboundant satisfaction to the ChurchLegatione pro Christo fungimur, inquit, Apo­stolus Pau­lus. and the dis­pensation thereof to the supream Mini­ster for him on earth.

Although all Christ's sufferings con­sidered, as merits preciselyLuc. 4. Nonne bac oportuit Christū pa­ti, & sic in­trare in reg­num suum. Et Philip. 2. humiliauit semetipsum vsque ad mertē, mor­tem autem Crucis: pro­pter quod & Deus exaltauit illum, & de [...]it ill [...] [...] quod est super [...]mne nomen. were re­warded in the glory of his body,^(c) and the exaltation of his holy name: neuer­theless [Page 183]they did not receiue a full reward therby: for as concerning the body's glory, of necessity it doth accompany the blessedness of the soul, which by na­turall consequence is deriued into it, if no hindrance interuene: wherfore since Christ did not merit the glory of his soul, that had full enjoyment of the beatificall vision in the first moment of it's assumption, the glory of his body cannot be the reward of his merits: nei­ther could the exaltation of his name ex­haust all his merit's, since one action of Christ alone was sufficient to deserue both the exaltation, and the glory of his body: wherby is plainly euident, that many meritorious actions exercised by Christ are laid vp in the spirituall Trea­sury of the Church. Howeuer though it were granted, that the glory of Christ's body, and the exaltation of his name did equall all his actions joynt, and seperate (considered, as merito­rious) to a full reward: yet it cannot be said, shat his satisfactory actions are ex­hausted therby. For satisfaction is only ordained to remit temporall paine due vnto sin, which was inconsistent with Christ's impeccability: and sithence all the sins of the world were not sufficient [Page 184]enough to exhaust his satisfactions, they containing an intrinsecall infinity of worth, and dignity, for as much, as they were the products^(d) of his diuine per­son, doubtlesse some part of these satis­factions doe remain still in the Chur­ches Treasury to be dispensed for the benefit of the faithfull vnto remission of temporall paines due to their sins, which was the sole end, and motiue of all his actions considered, as satisfactory: be­cause it is proper to satisfaction, only to remit temporall punishment's due to sins. Neither is it inconuenient that one, and the same action exercised by Christ should haue somthing of merit, and somthing of satisfaction, for by his bit­ter passion he merited the exaltation of his name and the glory of his body Luk 24. Philip 2. yet other scripture-testimo­nies plainly declare, that he suffered for us, and satisfyed for our sins 2. Cor. 4 [Page 185]and indeed euident experience sheweth different effects to proceede from one, and the same indiuiduall cause: for doubtless he, that charitably prayeth for his enemies, by one, and the same prayer may obtaine somthing of ad­uantage in order to them, and some­thing of reward in order to himselfe, as appeareth by the promises, which God hath made to such, as loue their ene­mies: and wheras the sufferings of the blessed Saints^(e) had something of me­rit, and something of satisfaction (for they were meritorious in as much, as they proceeded from them through san­ctifying grace, which is the root, and prime cause of good merits: and in as much, as the exercise therof was labo­rious, and painefnll they were satisfa­ctory) it followeth clearly, that though God hath rewarded them with blessed­nessDeus prae­miat vltra dignitatem, euen beyond what they did me­rit, and consequently, all their merits are fully exhausted: yet because remis­sion of temporall pain due to sin is the reward of satisfaction, painfull suffe­ring, [Page 186]as satisfactory had no full reward in the persons, of sundry blessed Saint's, and therfore remained vnrewarded, and vnexhausted in order to them. For^(f) example the Mother of God had not the least guilt of sinne: yetEt tuam ipsius, in­quit, S. Lu­cas, portran­sibit gladius. she endu­red grieuous afflictions, and painefull sorrows: S. Iohn Baptist who excee­ded in sanctity all others of his sex by Christ's owne testimony did practice extream penance: and the calamities, that holy Iob suffered were greater then his sin's required, as himself wit­nesseth in the sixt Chapter of his book, saying: Oh that my sins were weighed, wherby I haue desernad wrath, and my miseries toge­ther in the ballance: as the sand of the sea this would appeare heauier: in like manner it may be turly said of the passions en­dured by other blessed Saint's: wherfo­re since the supream prouidence doth reward euery good work beyond what it deserueth, vndoubtedly he hath as­signed reward's suitable thereto, that is both in order to merit, and satisfaction, according to that of S. Luke cap. 21. There shall not an hair of your heads perish: Wherby Christ promiseth a recompen­ce [Page 187]to each good work how litle soeuer it be: But if the works of blessed Saint's, as meritorious only, and not as satisfactory should receiue reward, many baires of their head's would perish; that is, many of their good works, as they are satis­factory should not be recompenced, which is contrary to Christ's promise.

Sithence the cōdition of satisfaction is such, that it is applyable by him, that satisfyes for others distinct from him­selfe, as appears by S. Paul that wished to be Anathema for his bretheren, and by Moses, that beseeched God to blot him out of the book of life for the con­seruation of the Israëlites, it is confor­mable to reason, and diuine iustice, which hath a reward for euery good work, that the aboundant, and excee­ding satisfactions of blessed Saints, that remaine vprecompenced, be laid vp in the Treasury of the Church vnto the remission of temporall paine due to sin, which is the reward, that good works, as satisfaction specially challenge: and vndoubtedly2. Cor. 12. Ego autem libentissimè impendam, & super im­pendam ego ipse pro ani­ [...]bus ve­stris. Et S. Timoth. 2. omnia susti­neo propter electos. the saints themselues now departed in as much, as they we­re inuested with the grace of charity, when they did exercise their voluntary satisfactions, and endured their violent [Page 188]passions, had at least a virtuall intention to assist, and profit therby the rest of the faithfull, the law of charity requi­ring thatVnum, in­quit, Paulus, corpus in Christo su­mus. Et Gal. 6. alter alterius one­ra portate. all members of the holy ca­tholick Church concurre mutually to the perfecting of the whole body, one bearing anothers burthen, and one satis­fying for an other applying a meer pri­ce for temporall paine due to sinne,In Bulla Pij 5. dam­natur propo­sitio Michae­lis Baij dicē ­tis per pas­siones san­ctorum cō ­municatas Jndulgentijs non propriè redimi debi­ta. which is the consistency of Communio Sanctorum, that christians profess in the Nicene Creed, and the Apostle practi­ced, saying Now reioyce I in my suffering's for you, and fulfill the rest of the afflictions of Christs in my flesh for his bodies sake, which is the Church. Neither hence ought any man to infer the saint's to be our Redeemers: because their satisfactions for others in order to remission of tem­porall punishment's, if Christ's satisfa­ctions were to be laid aside, would sig­nifie nothing, being founded therin:^(g) and he alone is properly our Redee­mer [Page 189]in, and by whose proper merit's through the effusion of his blood was purchased our redemption vnto forgi­ueness of sinnes. Collos. 1. And that was Christ only, One mediator of God and man: and as no man ought to be said his own Redeemer according to the form of proper speech, for as much, as through good works of painfull satisfaction he payeth a ransome for temporall punish­ment's corresponding to his sins, or for as much, as he exerciseth an act of per­fect contrition, whereby his sin's are remitted: so the blessed saint's ought not to be called the Redeemers of such, as receiue remission of temporall paines due to sinn's through the appli­cation of their satisfactions. Neither he­reby are Christ's satisfaction's preiudi­ced: For as the prayer, that one belieuer on earth maketh for another doth no­thing at all diminish the dignity of Christ's dayly praying for vs at the ri­ght hand of his diuine FatherRom. 8. quotidie in­terpellat pro nobis. Rom. S. since the efficacy of it is founded in the merit's of his death, and passion: so the satisfactions of the blessed saint's ap­plyed for the remission of paine due to [Page 190]sin doe dot lessen the infinite valour of Christ's satisfactions, being they receiue from them all their worthiness, and ef­ficacy. And doubtless Christ's own will was to haue it so, to the end, that his faithfull on earth might exercise reci­procall works of charity towards one an other, and exhibit honour to such; as he had translated to his kingdom of eternall blessedness, being the honour done to a seruant doth redound to his lord, and Master.

Power to dispence this spirituall Treasure of Indulgences, or pardons is committed to the Catholick Church, as appeareth euidently by Christ's own word's Mat. 16. saying: And I will giue vnto thee the key's of the kingdome of Hea­uen, and whatsoeuer thou shalt binde vpon earth shall be bound also in Heauen, and whatsoeuer thou shaltQuoad verba Chri­sti: quodcū ­que solueris; nomine solu­tionis non intelligitur sola absolu­tio iudicia­ria, sed etiam omnis dispē ­satio, imo & omnis fauor, & gratia ex vi illius potestatis facta, & proinde Indulgentia con­cessa pro & extensa ad defunctum à summo Pontifice (eius enim so­lius est dare Indulgentias per defunctis) infallibiliter prodest defuncto per modum suffragij, id est pro modum auxilij, & adiutorij Eccle­siastici eidem defuncto applicata si caetera sint paria: puta si Jndul­gentia fiat ex rationabili causa, sique defunctus existat in gratia &c. his suppositis, Indulgentia applicata defuncto alicui semper est valida & rata apud Deum; luxta tamen Ca [...]etanum & Henri­cum Indulgentia non babes infallibilem effectu [...] respectu animae de­functi, sed liberum est Deo eam acceptare, vel non acceptare.loose an earth shall be loosed also in Heauen: wherby Christ [Page 191]promiseth to S. Peter, and his successors in Church-gouernment authority, and power for the remouing of all impedi­ment's inconsistent with the enioyment of heauenly blessedness: wherfore sin­ce not sinn's alone, but pain's due ther­eunto obstruct the passage to the king­dome of Heauen according to Christ's own preaching Mat. 5. Verily 1 say vnto thee thou shalt not come out thence till thou hast paid the vtmost farthing; it is eui­dent, that the power of the Church doth not only extend vnto the remit­ting of sinn's: but likewise to the relea­sing of temporell punishment's due thereunto: this catholick Truth is clear­ly euidenced by S. Paules proceeding with the incestuous Corinthian, whom he had commanded afore to be deliue­red vp to Satan, as to destruction of the flesh, that his spirit might be saued. 1. Cor. 5. For when the Apostle heard that the incestuous adulterer had exer­cised great penance for his sin, least he should be swallowed vp with ouer much sorow, at the earnest request of the Corinthians he for gaue the rest, or surplus of the pain, he had inflicted on him, writing to them thus. Whom ye forgiue any thing, I forgiue also: for if I for­giue [Page 192]any thing, to whom I forgiue it for your sakes, forgiue I it, in the person of Christ 2. Cor. 2. by these words plainly appeares, that the Apostle forgaue something, and since what he forgaue could not be sin in order to the guilt therof (for by the Epistle it is clear, that the adul­terer had exercised great contrition in consequence of which he had receiued remission of his grieuous offence, as to it's malice, or guilt) It followeth of ne­cessity that the thing forgiuen was part of the temporall punishment which the greatness of the sin had deserued: and indeed in order to that alone the Co­rinthians presented their request. He­reby further appeares the authority, wherwith Church-gouernours are in­uested for the remission of temporall pain's remaining after sin's are forgiuen, which is the power of granting Indul­gences, proper to the Vicars of Christ in whose room they exercise it: And the word's sett down beare euidently this sense (viꝪt)videlicet: In the person of Christ. As the Apostle did deliuer vnto Satan the a­dulterer in the name, and by the power of our lord IESVS CHRIST 1. Cor. 5. so 2. Cor. 2.In 1. Cor. 5. Patianus Epis. contra Nouatianū. Vide, in­quit, Apo­stoli Jndul­gentiam, pro­prias etiam sententias temperantis. he did moderate his sen­tence by remitting part of his temporall [Page 193]afflictionS. Ambros. l. 1. de poeni­ten. c. 6. a­gens con. No­uatianos, ait ex eo quod A­postolus dicit se condonare in persona Christi, ipsū vendicasse ius à Domi­no acceptum & non inde­bitum vsur­passe. challenging to that effect authority receiued of Christ, whose per­son he represented in the dispensation of that pardon, or Indulgence. Neither is this doctrine infirmed at all, because of the Apostles request directed, to the rest of the Corinthians, wherby he, (hearing of the said adulterers excee­ding griefe for his sin) exhorteth them to pardon, and comfort him saying: It is sufficient vnto the same man, that he was re­buked of many: so that now contrary wise ye ought rather to forgiue, and comfort him, lest exceeding heauiness should swallow him vp: Cor. 2. For though it was not said to all the faithfull of the Church ioynt, and seperate, Whatsoeuer ye shall loose on earth shall be loosed in Heauen: But to the Apo­stles, and their successours in Priestly function, such only being Christ's mi­nisters, and Vicegerents, to whom the power of loosing is cōmitted properly, as to the iuridicall exercise of it:^(b) ne­uertheless all the faithfull together with [Page 194]their Pastours forgiue, and loose by consent, desire,⁽ⁱ⁾ commiseration, out­ward [Page 195]ward good works, and holy prayers offered to God for a sinfull Brother: and truly this kinde of forgiuing, and loosing is common alike to all such, as deuoutly, and charitably recite that pe­tition of our Lord's prayer: Forgiue us our trespasses, as we forgiue the trespasses against vs, as witnesseth S. Augus. trac. 58. vpon S. Iohn: and doubtless by the mentioned word's of the Apostle (viꝪt)videlicet. Ye ought rather to forgiue, and comfort him, and whome yee forgiue any thing, &c. is meant of this generall manner of forgi­uing, and loosing, which is common alike to all the faithfull of the Church: but to demonstrate, that he himself laid claime to a higher, and better kinde of forgiuing, and loosing, he professeth, that he exercised his forgiueness, and power of loosing in the person, or room of Christ. Wherby again appea­r's, [Page 196]that the Apostle did not forgiue this adulterer the rest of the paine enioyned him in order to the rigour of Church-discipline only: that is, to the intent on­ly, that it should aduantage him in the ecclesiasticall Court: but also in order to the diuine Court of Iustice, that it mi­ght benefit him before God: and this is so manifest a truth, that no sectary can say the contrary without contradicting the Apostles own words, (viꝪt)videlicet: I forgaue it in the person of Christ, that is in the room of Christ, and as his Mini­ster, to whom Christ had committed his power of loosing, and binding vpon earth: and indeed S. Paul should haue extreamly preiudiced the said miserable adulterer (which were great impiety to think) if his forgiuenesse should ha­ue had no weightS. Cypria. Epis. 14. a­gens de rela­xatione poe­narum im­positarum peccatoribus, ait illam fie­ri per inter­cessionem martyrum vel aliorum fidelium, quorum sa­tisfactioni­bus, & suf­fragijs ad­iuuantur in delictis apud Dominum, id est in foro Dei. with the diuine Court, and been of no value before God: for according to that supposall he should haue pardoned a pain of this li­fe, in respect wherof the adulterer should haue suffered a far greater in the next: because the punishment a man en­dureth vpon earth is a thousand times lesser, then the torment's of Purgatory: and therby S. Paul would haue brou­ght his penitent Corinthian out of the [Page 197]frying pan into the fyer. That is out of the prison of the ecclesiasticall Court into the prison of the diuine Court. Conformably vnto this catholick do­ctrine, Bishops in the primitiue Church enjoyned sinners penances to satisfye God, and to compence the iniury do­ne to him through their sin's:^(k) and [Page 198]this practice was, both in order to such, as had publickly sinned (in reference to which canonicall pain's were instituted only) as also in order to such, as had sinned in secret, as doe demonstrate Burchard in the 13th. book of decre­talls, and sundry others, which haue made a full collection of the canonicall pains.

Furthermore no man can say without running into manifest errour, that the Apostles forgiuenesse, or indulgence in order to the penitent Corinthian was but an absolution of excommunica­tion, or of his sinne giuen in the Sacra­ment of penance: for first a deliuerance from an ecclesiasticall censure of excom­munication is neuer named by scriptu­res, or Fathers a condonation, forgiue­ness, or indulgence. Again by the Apo­stles words appeareth, that he forgaue part only of the punishment enioyned, which cannot be meant of an absolu­tion either from excommunication, or sin's in the Sacrament of penance, whe­re there is no sharing out by partes. Yet [Page 199]notwithstanding all this, the vsage of in­dulgences was not neer so frequent in the primitiue times, as in the subse­quent ages, because primary Christians carrying the fresh memory of their cru­cifyed Redeemer, and thereby much en­flamed with loue towards his suffe­rings, allwayes bore about his dying mortification, that his life also might be made manifest in their mortall flesh 2. Cor. 4. so that then there was strict discipline, and great penances en­ioyned sinners. For example rigorous fasting, much praying, and other pain­full afflictions,In 1. Con­cil. Nicae cui intersue­runt 318. Patres, indi­citur poena vndecim an­norum. Item in Concil. Ancyrano iniungitur poena septe­nij ijs qui bis vel ter Idolis sacrificaue­rant. Porro vulgatum est vnicui­que peccato mort ali poe­nitentiam septem annorum iniungendam esse iuxta Canones pro quo tam en nullus Textus reperiri potest. Et contrarium tenet S. Tho. in 4. l. sent. dis. 20. & sanè Gratianus, qui allegatur pro contraria sen­tentia non dicit Ecclesiam septemnem poenitentiam in singula pec­cata statuisse, sed tantum pro grauissimis iniungi solitam fuisse deinde dicit illam poenit entiam non taxatam fuisse pro foro inte­riori, sed exteriori, & constat illos Canones ad forum exteriùs pertinere. as by the ancientest Councils appeareth: Neuerthelesse such was their feruour of spirit, and extream zeale in complyance to Christ's suffe­rings, that they fullfilled them willin­gly, and chearfully: few sought after pardons vnto remissions of their pu­nishments; But now in the declination of charity, and fall of deuotion chri­stians [Page 200]commonly haue an abhorrence from much sufferings, notwithstanding that their sinnes are far greater, then euer afore, in respect wherof our holy Mother the Chnrch not ignorant of Sa­tans crafty enterprizes, lest in these de­licate times2. Cor. 2. vt non cir­cumuenia­mur à Sata­na. he might circumuent, and bring them either to despair, or to for­sake Christ, and his Religion, hath moderated the Church discipline, con­descending to the great weakness of her children: and truly Christ did not put in the power of his Ministers dispensa­tions of such discipline only, but alsoCū Chri­stus sit su­premus Do­minus & Judex potest tum per se, tum per mi­nistros mise­ricorditer re­laxarepoenas debitas quo­ad suū Tri­bnnal. vt co­stat ex cap. 21. Ioan. inuested them with authority to pro­ceede with sinners more, or less rigo­rously, and to inflict longer, or shorter punishments, as in their wisdome they should thinke fitting in regard of pla­ces, times, persons, and circumstances; Neither does this great moderation cause any substantiall differences bet­ween the ancient, and modern Indul­gences: as these, so those importe re­mission of temporall paines not only in the ecclesiasticall, but also in the di­uine Court of Iustice before God,^(l) which is the essentiall consistency of [Page 201]Indulgences, that neuer doe remit eter­nall paine due to mortall offence, be­cause this is allwayes forgiuen together with the guilt thereof through the in­fusion of sanctifying grace, which is a necessary supposall to remission of tem­porall paine. Wherfore when Church-gouernours grant their letters of In­dulgences, they say expresly that they doe grant them to suchClemens 6. extra. vni­ge. de peccat. & remis. ait eos, qui vsi sunt hoc Ec­clesiae the­sauro fuisse in amicitia Dei, quae supponit re­missionem culpae, quam Indulgentia non remittit, ideoque sta­tus gratiae praesupponi­tur ad fructū Indulgentiae percipiendū. as are contrite, and confessed, which supposeth the sta­te of grace, as an essentiall requisite for the receiuing fruit therby. neither doth it lie in the power of the supream Pa­stour to forgiue a sinner the temporall paines corresponding to his sinnes, vn­less the guilt of these be forgiuen afore: for he is only the dispenser of Christ's treasure, in consequence whereof he hath not absolute dominion ouer it: and it is nt probable, as to reason, that Christ's will is, that his Minister should confer the gracious benefit's, which proceed meerly from his bounteous li­berallity to such, as be his enemies, and perseuer in ingratitude towards him.

In regard, that Indulgences doe re­lease temporall paines, wherunto a pe­nitent sinner is liable euen in order to the diuine Court of Iustice, that is to say before God, when dayes, Months, and yeares of temporall paines are re­mitted in vertue of them the pains of Purgatory are remitted withall accor­ding to a meet proportion correspon­ding to that space of tyme: for by the Church — practice appeareth, that the supreame Pastour granteth sometimes many more years of pardon, then per­haps any soul shall remain in purgato­ry: wherfore the said years of Indul­gence are to be vnderstood, and expli­cated in reference to those yeares, whi­ch great sinners,Iob. 15. perditissimi peccatores bibunt ini­quitatem, si­cut aquam that drink in this li­fe iniquity as water, ought to endure vn­to full satisfaction for their sinn's in or­der^(m) to the penitentiall Canons, if [Page 203]they should continue aliue for so long a series of yeares: for example: in ertue of a thousand year's Indulgence, such a quantity of the pains in purgatory is remitted, as doth correspond to the pai­ne prescribed in the penitentiall Ca­nons: yet no man can know precisely what portion of time in purgatory doth correspond to the space of one, or mo­re yeares of temporall pain's inflicted by the said ancient Canons: because laying aside diuine reuelations, no man can haue a true knowledg of the pro­portion, that is between the paines of purgatory, and the afflictions of this li­fe: Howeuer it is an vndoubted truth that by a much shorter paine of this life may be released the longest paines of purgatory, supposing parity in all cir­cumstances. For a man while be liueth vpon earth is in a capacity of obtaining greater measures of grace, and mercy then in the next life, where there is no meritorious working of blessedness. The supposall of parity is added in res­pect of the extreme intensnesse of pu­rgatory paines, wherby they be sufficient [Page 204]enough in a short space of time to equall a long continuance of this lifes affli­ctions.

As concerning the sundry additionall particles, or names frequently expressed in the concessions of Indulgences for example plenary, more plenary, most plenary, and also Iubily: this variety of words doth not cause any reall, or substantiall difference in order to the prime effect of an Indulgence, which is remission of temporall paine due to sin: for he that forgiueth all, excludeth nothing; wher­fore since a plenary Indulgence remit­teth all the paine a sinner stands liable vnto, there remaineth nothing of it par­donable by a more plenary, or most ple­nary Indulgence, yea or by a Iubily. Howeuer these additions are prudently expressed for to take away scruple [...] therby, or to explicate more clearly what is granted, and the weightiness of the motiues on which a plenary Indul­gence is grounded: yet they may be di­stinguished in respect of certaine priui­ledges, which are annexed to one Indul­gence, and not to an other. But this is accidentall to an Indulgence, which ta­ken in the proper formall sense is remis­sion only of temporall paine due to sin. [Page 205]The Priuiledges are power to absolue from censures, and reserued Cases: li­berty to make choyce of any ghostly Father approued, and faculty to change vowes, which priuiledges are not gran­ted in vertue of each plenary Indulgen­ce, being proper to the Indulgence cal­led a⁽ⁿ⁾ Iubilie, which word Church-gouernours haue translated from the Hebrews to signifie full remission. For in the times of the ancient Hebrews eue­ry fifty yeare was named the yeare of Iu­bilie, and holy vnto them, for as much, as each man did returne to his posses­sion Gratis; seruants were deliuered out of bondage, and all inhabitants left their land vnlaboured enjoying full rest. After the like manner in vertue of a christian Iubilie those temporall aduan­tages are supplyed by spirituall benefits namely rest from worldly delights, em­ployments, and also deliuerance out of sin both in order to it's guilt, and tem­porall pain corresponding therto; for though the Iu [...]ilie it self be a releasing only of temporall paine, yet through^(o) [Page 206]confession, and contrition, which ought to accompany it, euen the guilt of sin is remitted, in so much, that a sinner, which confesseth, and detesteth his wic­kedness in compliance to the Iubily re­turneth to his possession of sanctifying grace lost afore.

The vsage of christian Iubilies was anciently practised, though Pope Boni­face the eight of that name about the year after Christ's Incarnation 1300. by an express written ordinance did insti­tute, that they should be celebrated in euery hundred yeare, as appeareth byIn Extra. de poenit. & remiss. (quae condita Juit anno 1630. iuxta Na­uar. notab. 7.) dicitur Antiquorum babet fida relatio, quod accedentibus ad bonorabi­lem Basili­cam princi­pis Aposto­lorum in vr­be concessae fuerint mag­nae remissio­nes, & In­dulgentiae peccatorum. the Extra: Antiquorum de poenitentijs, & remissionibus: neuertheless they lay claim to a higher antiquity, as doth plainly euidence the same extrauagant made in the yeare 1300. Wherefore it is an extream weakness in such, as assert Iubilies to be new inuentions: yet the Popes, that succeeded in Church-gouernment afterward, altered the in­stitution of Boniface: Clement the six­th reduced Iubilies to euery fifty yea­re: Vrban the second to euery thir­ty [Page 207]three yeare in memory, honour, and reuerence of the yeares Christ liued on earth; again Paul the se­cond, and Sixtus the fourth con­tracted them to euery twenty fiue years, and so they haue continued euer since.

CHAR. XV. OF PVRGATORY

PVrgatory is a receptacle of soul's deuested of their bodies, which stand in need of the [Page 209]holy Churches suffrages, and sacrifices for their deliuerance out of satisfactory pain's due to the sinnes they committed when they were inuested with their bodyes. Besides the re­ceptacle of blessed souls, which is theCoelū em­pyrcum est locus bea­torum ater­na vita fruentium. highest Heauen,^(a) and the receptacle of damned soul's, which is the lowest Hell; There is a third receptacle vnder earth of souls suffering vnto blessednes, called Purgatory: because the fire therof, [Page 210]which is an instrument of the diuine Iustice purgeth out the leauen of ve­niall sinnes, and weareth away tempo­rall pains, which euen iust men someti­mes die liable vnto. Though small faults, and gentle debt's doe not vndoe the knott of reciprocall friendship, that is once tyed between God, and a sinner in vertue of perfect contrition, or attri­tion with the helpe of sacramentall pe­nance: neuertheless they obstruct his passage to the kingdom of Heauen, till they be fully compensed, and satisfied for, either in this life through volun­tary act's of sorrow, and corporall af­flictions, or in the next through purga­tiue fire, wherby is meant Purgatory, which is the^(b) prison out of which there is no deliuerance till the vtmost farthing be paid. Math. 5. for eternall life hath nothing of imperfection, and consequently is inconsistent with all sort's of defects. Wherefore since the soul's euen of iust men after the quit­ting of their bodyes sometymes be lya­ble [Page 211]to satisfactory punishments,^(c) and veniall defects, and therefore counted imperfect, they continue depriued of blessedness, till all imperfection be pur­ged away. As a Iudg doth not punish all offences with death: and as one man after that he is reconciled to another, that hath iniured him, demandeth some satisfaction for the iniury done: for Da­uid though he pardoned Absolon his offence: Yet he did not suffer himReg. 14. Dauid con­donauit fi­lio suo Abso­loni pecca­tum, sic ta­men ci pla­catus, addit: reuertatur in domum suam, & fa­ciem meam non videat. to abide in his sight, or in his house: so God, though he doth not punish all sin­nes with eternall death (some hauing no­thin g of mortall malice) and though he receiueth a grieuous sinner into grace, that casteth away all his mortall trans­gressions, and turneth vnto him with a new heart: neuertheless he doth not ad­mit him to his glorious presence, till he hath made full satisfaction, as to the re­paration of he injury done him: wher­by it is clear that God neither in this li­fe, [Page 212]nor in the nextProuerb. 23. Tu vir­ga percuties eum, & ani­mam eius de inferno libe­rabis. Item Tob. 13. Tu flagellas, & saluas, dedu­cis ad infe­ros, & re­ducis. chasteneth sinners, that haue turned away from their ini­quity, as his enemies to destroy them: but as his children to make them fit, and proper for the enjoyment of their heauenly inheritance. This catholick truth all antiquity acknowledgeth, Co­uncils define, the approued vniuersall practice of christian Churches tea­cheth, and authority of scriptures war­ranteth.

The second booke of the Machabees prayseth the noble Iudas^(d) who iud­ged, that it was a holy, and good thought to pray for the dead, that they might be deliuered from sin, and ther­fore sent three thousand drachmes to [Page 213]Iesusalem for the offering of a sin-sacri­fice in regard of his souldiers, that were ssaine in the holy warr, belieuing that there was great fauour laid vp for tho­se, that died godly: that is, in the state of grace; and since this action of religious piety cannot be meant in order to bles­sed soul's, these hauing ful enioyment of blessedness, nor in order to damned souls, these being sentenced to eternall fire: it is plainly euident, that the mea­ning thereof is in reference to good souls, which are neither in Heauen, nor in Hell, but in a third place suffering vn­to heauenly blessedness: this doctrine the Apostle teachethEx scriptu­ra 1. Cor. 3. Patres Lati­ni in Con­lio Florent. Purgatariū dari defi­niunt. Et quod ibi A­postolus in­telligat ignē Purgatoriū testantur O­rig. hom. 25. in Exod. Jtem Aug. in Enchyrd. c. 68. & l. 21. de ciuit c. 2. & 26. 1. Cor. 3. where he affirmeth, that after this life some souls are saued by fire, saying; If any man's work's burne be shall suffer preiudice, but he shall be saued himselfe:" yet so, as it were by fire. In which scripture he distinguis­heth two kind's of work's, that a catho­lick christian constituted in the state of grace, exerciseth, whereof some are me­ritorious, and in as much, as they con­taine nothing of vncleaness, or imper­fection the Apostle compareth them vn­to gold, siluer, and precious stones, which can receiue no detriment throu­gh fire: therby signifying, that such [Page 214]souls, as build on the foundation, that is Christ, and his grace, works of gold, siluer, and pretious stones: which is to say pure, and holy actions without mix­ture of vncleaness,^(e) will suffer no pre­iudice by fire in the day of particular, or vniuersall Iudgment; but there be o­ther workes built vpon Christ, as the foundation, which include small de­fects, and imperfections. to wit, veniall sinnes only, which the Apostle nameth Wood, bay, or stubble, that do consume in the fire; wherfore such soul's, as be char­ged with this kinde of vncleane works, doe suffer detriment in the day of parti­cular Iudgment remaining afflicted by fire, till all vncleaness be purged away: and this to be the true meaning of the Apostle, his own words, explicated aright do clearly euidence. For first, that by gold; siluer, and pretious stones be vnderstood good work's, pure wi­thout [Page 215]thout staine, orthodox writers vnani­mously grant. Secondly that by wood, hay, or stuble are meant veniall sinnes, it is manifest enough: because the Apo­stle expresly doth assert, that the works signified by those word's are to be burnt by the fire, and neuertheless such, as ha­ue exercised them, are to be saued, which cannot be vnderstood of mortall offences, the guilt wherof vndoubtedly damneth euery one that dyeth charged with it: neither can the said word's carry the sense of works, that haue nothing of vncleaness because fire cannot preiudi­ce those, they being as gold, siluer, and pretious stones vnc [...]mbustible; where­fore of necessity wood, hay, or stuble doe signifie small faults, which being once purged out by fire, the soul, that committed them is saued: that is to say translated to eternall life: and indeed since the Apostle speaketh of sauing af­ter death, it is clear that he meaneth eternall saluation therby. Thirdly that by the words The day of the lord shall de­clare it, is vnderstood the day of each souls particular judgment, is manifest likewise, according to that saying Math. 24. Watch therfore for ye know not what howre the son of man will come: that is to [Page 216]say, what hower ye shall die, and be iudged. Again the same Apostle 2. Ti­moth. 4. sayth that there was laid vp for him a crown of Iustice, which At that day our lord would giue him, a iust Iudg. Yet doubtless he obtained that reward in­stantly after his death as to essentiall blessedness. Lastly, that by the word^(f) fire, true, and reall fire is meant, appea­r's by the Apostles saying, That if any mans work burneth, for to burne is proper to true fire: and as concerning the par­ticlesJo. 1. vidi­mus gloriam eius, quast gloriam vni­geniti à Pa­tre, vbi qua­si, non est particula di­minuens, aut faciens com­parationem inter veram & metapho­ricam glo­riam, sed po­tius explicat veritatem, vt notant S. Patres, sic loquendo de Rege, dicimus incedit quasi Rex, id est, vt Regem decet: & de v [...]ro iusto: venit vt vir iustus, id est, vt decet virum iustum. (as it were) they doe rather affir­me then infirme the reality of fire: for when S. Iohn sayeth of Christ cap. 1. we saw the glory of him, as it were of the on­ly begotten of the Father: the particles (as it were) doe not deny Christ to be the true, and naturall son of God the Father: but rather affirme, that vndoubted truth, as all catholick writers doe obserue in their Commentaries vpon that scriptu­re. [Page 217]Hereby it is cleare^(g) that the Apo­stle held purgation of some soules after they were deuested of their bodies, and before their translation vnto eternall li­fe: and this the catholick Church cal­leth Purgatory, which name, though it be no: vsed in holy scripture no more then the words Trinity, person, and sundry others, which are receiued, and allowed of by all writers in order to a clearer ex­plicating some misteries of christian Re­ligion: howeuer the name Purgatory ta­ken in the sense afore mentioned layeth claime to a large series of Antiquity. But seeing that scriptures, andS. Cyprian. Epis. tota. 52. ad An­ton. Orig. hom. 6. in Exod. cum. inquit, ve­nitur, si quis multa opera bona, & pa­rum aliquid iniquitatis attulerit, il­lud parum tanquā plū ­bum resoluitur, & purgatur, & totum remanet aurum purum.... Hilar. in illud Psal. 118. (concupiuit anima mea) purgatorium vo­cat indefessum ignem, in quo grania sustinentur supplicia, per quae animae à peccatis expiantur. Aug. l. 2. 1. de ciuit. c. 24. ait constare quod spiritus aliquorum fidelium poenas aliquas temporales post mortem patiantur. primi­tiue Fathers doe assert the thing signi­fyed by the name of Purgatory (vꝪt)videlicet: pur­gation of some souls by suffering of temporall paines in the next life^* no man can contend about that name wi­thout [Page 218]incurring a censure of manifest weakness; yet in regard of two states on­ly to which God promiseth eternall life, or eternall death, that is: beatitude, or damnation (for Purgatory shall cease after the day of generall Iudgment is past) both the scripture, and the Fathers sometimes doe mention only after death the Paradise of the blessed, and the Hell of the damned,De locis, seu statibus per­petuis intel­liguntur hae scripturae: Eccles. 11. si ceciderit lig­num ad Au­strum aut Aquilonem, in quocun (que) loco incide­rit, sbi erit. Item Mat. 25 Jte ma­ledicti in ig­nem aternū, & venite be­nedicti possi­dere Regnū. which be the two e­uerlasting states of soules: but hence no man can argue an absolute negation of a third place, or state in reference to tem­porall afflictions after death without preiudicing both scriptur's, and Fa­thers, as is sufficiently enough proued: and though S. Austin Ser. 14. de verbis Domini & lib. 10. de peccatorum meritis, & remissione cap. 20. doth expresly affirme, that the catholick faith acknowledgeth two places only vat: an eternall kingdo­me (of Heauen) or Hell eternall neuer­theless by his other writings appeareth plainly, that he held the Purgatory of some faithfull soul's after death, and in the cited writing's he denyeth only, that the Catholick Church does ack­nowledge such a third place, as Pela­gius contended for, who taught, that children dying without baptism should [Page 219]be saued, though they were not admit­ted into the kingdome of Heauen: which errour S. Austin confuteth. By the premises is euident that such souls only goe to Purgatory, as are liable ei­ther to veniall sins, or temporall satisfa­ctions corresponding to their sins par­doned in this life, as to the guilt the­reof, both of them importing defects, that are inconsistent with the perfection of heauenly blessdeness: yet these suffe­ring souls, while they endure their pain­full afflictions haue something of com­fort, and refreshment:^(b) for they know, that there is fauour laid vp for them, they are certaine of their saluation, they loue God with all their power confor­ming themselues in the bitterness of their afflictions to his diuine will of Iustice, they haue confidence in the suf­frages, and sacrifices of the faithfull v­pon earth in order to their deliuerance, and are visited by their good Angells, that cheare them vp. Neither doth it hence follow, that their paines are less grieuous: for the intensest sorrow is not incompatible with the said refresh­ments, [Page 220]as appeareth by Christ, whose grief abounded, and exceeded others in intensness, notwithstanding the assu­rance of glory, the comfort flowing from his God-head, the conformity to the will of his diuine Father, and the extream willingness to suffer his death, and passion for the Redemption of the world: and indeed it is a certaine truth, that the anguish, and tribulation which a soul endureth in PurgatoryDocent S. Aug. l de eu­va pro mor­tuis agenda c. 16. & S. Ansel. in cap. 3. 1. Cor. poe­nam quam patiuntur a­nimae Purga­torij esse grauiorem omni poena huius vita. is more grieuous, then all the sufferings of this life: for therein is the place, and time of executing the diuine Iustice, the instru­ment wherof is true, and reall fire, that is applyedAug l. 2. de ciuit. c. 10. docet spiritū posse pati ab igne corporeo per omnipo­tentiam Dei. for the tormenting of such souls (truly and really) according to the proportion of the guilt of petty-trea­sons, and debt's, they stand charged with; yet in as much, as they being de­parted in faith, hope, and charity, which be the spirituall chaines of vnion, in order to all the good members of Christ's mysticall body, and in as much, as it is proper, and naturall to the⁽ⁱ⁾ [Page 221]members of one, and the same body, to comfort, and help one an other, doubt­less the souls of Purgatory can be com­forted, and helped by the prayers, and suffrages of the liuing, as plainly appea­res by the testimonies, and Liturgies of primitiue Fathers, authorities of Coun­cils, and the vniuersall practice of the catholick church, that offereth dayly, and howerly prayers, and suffrages for the faithfull souls of such, as die in gra­ce, that they may be comforted, and de­liuered out of the grieuous paines, which they endure in Purgatory. Besi­des for as much, as they are not^(k) se­perated [Page 222]from the Church, they be in a capacity to receiue benefit euen by In­dulgences, it being in the Churches power to apply those spirituall treasures for the aduantage of all such children, as abide in vnion with her through faith, Hope, and charity. And though prayers, Church-suffrages, Indulgences &c. doe not remit sinnes in the next li­fe these requiring necessarilyTrid sess. 6. cap. 7. docet peccatū mor­tale non re­mit ti sine infusione gratiae, at sola Sacra­menta in re, vel in voto suscepta in fundūt gra­tiam ex eodē Concil. sess. 6. cap. 4. sed Indulgentia nō est Sacra­mentum, & culpa venia­lis nunquam tollitur sine aliqua dis­plicentia de tali peccato veniali. infusion of grace if mortall, or a detestation the­rof, if veniall: no man can say, but that souls be deliuered thereby out of their pames, and translated to the kingdo­me of heauen, without contradicting the authority of ancient Fathers, the de­finition of a generall Councill, the Or­dinances of sundry Popes, and the vni­uersall practice of the catholick Church. For example S. Austin placeth souls af­ter their purgation in the next life, in heauen, to expect their bodies lib. 15. de Trinitate cap. 25. Again S. Austin puts no longer bounds to tyme in Purgato­ry, then the matter, as to satisfaction, for each sinne, requireth. The Council of Florence defineth the transplanting of suffering soul's out of Purgatory, into Heauen before the generall Resur­rection: Pope Benedict the 12. decreto [Page 223] Benedictus Deus in donis suis rancketh such, as hold with pertinacy the contra­ry doctrine in the number of Here­ticks. Pope Gregory the first, and Pope Siluester afore granted^(l) Indulgences to such Priests, as offered the sacrifice of Christ's body, and blood in a Chap­pel dedicated to the blessed Virgin Ma­ry called by the name of Mariae Liberatri­cis that they might free one soul out of Purgatory as doth appeare by the an­cient Records of the said Chappell, and Pope Pascall the first gaue deliuerance of one soul out of Purgatory to Priests [Page 224]celebrating fiue Masses in a Church consecrated to S. Praxes, which Indul­gence eleuen succeeding Popes confir­med whereunto may be added the In­dulgence of Pope Iohn the eight, that administred supream Church-gouern­ment in the yeare 878. granted to soul­diers, that should loose their lifes in the holy warr for the defēce of the Church; and this practice was neuer yet repro­ued by any Council, Pope, or catholick writer, wherfore it seen eth a strange thing, that M^r. Thomas White a priua­te man, and in outward profession a ca­tholick christian should assume so vn­authorized a liberty, and vnparalelled boldnesse, as to publish a writing in the yeare 1653. entitled (An Account of his husbanding the midle state of soul's) in contradiction of the^(m) constant, and vniuersall practice, that agreeth with so warrantable, and euident testimo­nies, as are set down. Howeuer he pro­duces but weake, and incōsequent proo­f's for the establishing of his nouell do­ctrine: for example from these words Maccab. For if he had not hoped that [Page 225]they, which were slaine would rise again, it had been superfluous and vain, to pray for the dead) he doth infer that the soul's in Purgatory are not freed of their suffe­rings till the generall Resurrection, and this inference he proueth only saying: For if soul's were released out of their pains through the prayers of the liuing before the Resurrection, it would be extreame profit a­ble to pray for the dead, though no Resurre­ction should follow. But where is the con­nection between the Scripture-Text, and M^r. Whites inference? shall it fol­low, that good soul's must be impriso­ned till the generall Resurrection, be­cause the noble, and godly Iudas accor­ding to the profession of his Religion did belieue in the immortality of soul's, and the Resurrection of their bodyes? and indeed the true meaning of this scri­pture afore alledged according to all Orthodox writers, is this, (viꝪt)videlicet: if Iudas Maccabaeus had belieued soul's to be mortall, and to die with their bodyes, which consequently should neuer rise again, it had been superfluous, and vain to pray for them: and therfore re­ligiously thinking of the Resurrection, and fearing, that the souls of his soul­diers, that were slaine in battell might [Page 226]be punished in the next life, in respect of some sinnes they had committed v­pon earth, he commanded, that pray­ers, and sacrifice should be offered for their deliuerance from sin, that is to say from temporall punishment due to their sinnes: whence doubtlesse no wise, and indicious man can infer the imprison­ment of soul's in Purgatory till the ge­nerall Resurrection, which would ne­uer haue happened if souls had been mortall, and died together with their bodies. After the same manner he abu­seth the new Testament. Let the new iu­strument, saith he, keepe time and harmony with the old: let S. Paul be heard preaching to the same effect 1. Cor. 15. what shall they doe, which are ⁽ⁿ⁾ baptised for the dead if the dead doe not rise at all. From this ho­ly text he inferreth, that no benefit is obtained by baptism for the dead before [Page 227]the Resurrection, not by so doing can soul's till then be released. But in ear­nest, this is a pitifull deduction, like vn­to this: God is in Heauen, therfore M^r. Thomas White is at Roterdam: for in­deed there is nothing of connection between the antecedent, and consequen­ce, and M^r. Whit's inference, for it does not follow, that soul's obtain no­thing of profit before the Resurrection, because S. Paul saith: What shall they doe, which are baptised for the dead, (meaning thereby to what purpose shall Christians pray, fast, giue Almes, or suffer tribula­tion for Christ's sake) if the dead rise not again. Besides if M^r. Whit's infe­rence were warrantable, and vnque­stionable the Apostle himself is not as yet in a capacity to obtaine that emi­nent benefit of being deliuered before the Resurrection. For in the same Cha­pter he addeth to the word's set down, Why are we (Apostles) in icopardy euery hower (if the dead rise not at all?) what ad­uantageth it me (to haue prayed, fasted, en­dnred great persecution) if the dead be not raised vp: let us eat, and drink for to mor­row wee shall die; that is, if there be no Resurrection after death why doe wee giue our selues to any thing el's, saue to [Page 228]eating, and drinking. Wherfore S. Paul himself according to M^r. White is but in the way to his blessed crowne, for if his soul were already translated into Hea­uen, his sufferings would haue aduanta­ged euen though no Resurrection should follow. But it seemeth a strange thing, that M^r. White should presume to gather from the words set downe, that good souls shall not be released of the paines, which they sufferin Purga­tory before the generall Resurrection, the said words not carrying the least sound that way: for they neither spea­ke of pain's in order to the next life, nor of releasing souls out of Purgatory: and indeed the Apostles sole intent in the Chapter alledged, is to proue the Resurrection of the dead, and to that purpose brings sundry argument's. The first whereof is that Christ our head is raised vp, and therfore we his mem­bers shall rise again in regard of the fast connection, that is between the head, and the members thereof. And what Mr. White alledgeth for the im­prisonment of souls to the day of Iudg­ment is a secondary argument, which S. Paul vseth only as a confirmation of his first argument to demonstrate the [Page 229]Resurrection of bodyes, signifying ther­by, that he himselfe together with the rest of the Apostles, and primitiue Chri­stians of those day's had suffered in vain afflictions, and tribulations if sou'ls had been mortall, and consequently ne­uer to rise again: for t'is clear by the very forme of the Apostles speech, that he supposed the false opinion, that tea­cheth souls to be mortall, whence of necessity would follow, that there should be no Resurrection at all: and truly if the Apostle had not made that supposall, he would haue concluded nothing; for supposing souls to be im­mortall, good works of this life would haue much aduantaged him for the ob­taining of Heauenly blessedness, though no Resurrection at all had followed. And the same supposall is made by the holy writer of the Macchabies, signi­sying therby if the dead were not to rise again, it would follow; that soul's were mortall in consequence of which all prayers offered for them would be in vain; where is obseruable, that the Iewish sectaryes, to wit, Sadducies held, that the soul's were mortall, and conse­quently denied the Resurrection of Bo­dies: other Iewes which belieued aright, [Page 230]professed immortality together with the Resurrection, there being in each soul an innate desire to resume the body wherof it was the true form once, and as to reason it is most consonant, that God, who createth nothing in vain, will not frustrate that desire: hence it was, that the ancient Iew's spoak of the immortality of souls, and the Resurre­ction of bodyes alike: and our Sauiour Christ Math. 22. to proue to the Saddu­cies the Resurrection of bodies infer's it from the immortality of the soul, v­sing that scripture-testimony: I am God of Abraham, God of Isaack, God of Iacob, and subsumeth thus: there is no God of the dead, but of the liuing, arguing therby, that the dead rise again, since their souls doe not die with their bodyes. Besides it is ob­seruable,^(o) that Ochinus an Apostat Ca­pucin fryer abused the fore mentioned scripture-testimony 2. Macchab. 12. to destroy Purgatory: and after the very same way of arguing M^r. White abu­seth it to ouerthrow a catholick asser­tion, [Page 231]that teacheth the deliuerance of souls out of Purgatory in vertue of ho­ly Churches suffrages. Likewise sundry hereticks haue made vse of the same Text to weaken the authority of the books of Machabies pretending, that the words (If those that were shain should not rise again) containe a manifest errour, namely, that soul's die with their bo­dies, and rise again: wherby is plainly euident, that it is no difficult business for a man, that is wantonly ambitious to be singular in teaching, to cut out of scripture abortiue interpretations, and to fit them to his vain vnquiet fancy, by which he is biassed. But how hap­pens it, that Mr. White alledgeth scrip­ture-authority vnto the deteyning of good souls in Purgatory till the generall Resurrection,M^r. White in Dimenso 2. affirma­mus itaque nos, euideter conuinci ex hoc testimo­nio non solus poenis Pur­gatorij ani­mas ante Resurrectio­nem. and to lay claime to eui­dence in his deduction from thence. It is not his custome to fly to that san­ctuary for protection of his Nouelties, nor to acknowledg euidence enough in the scriptures themselues to determine any controuersy: for he expresly wri­teth, that It were as ridiculous to seeke the decision of controuersyes out of the Bible, as to cut with a Beatle, or knock with a straw: howeuer it seemes, he hath a good min­de [Page 232]to cloath his doctrines in the scriptu­re colour's, when that holy liuery (how vnhandsomly soeuer put on) may ser­ue him for a disguise. From the premi­ses is euidenced how little reason Mr. White hath to boast of the two men­tioned scripture-Testimonies viz. 2 Ma­chab. 12. 1. Cor. 15. vauntingly saying: These two texts therfore remaine inviolable, as first not to be resisted without manifest vio­lence, secondly, pointing at the very knot of the controuersy, that souls once engaged are not capable of that eminent good of being deli­uered from their pain's before the Resurre­ction. And from these pitifull inferences he passeth vnto other scripture-Testi­monies, wherby he endeauour's to pro­ue, that euen blessed souls haue need of prayers: but of his vnnaturall, and irra­tionall arguments, as to this point, the Character of the Church triumphant shall giue euidence enough.

CHAR. XVI. OF HOLY ORDER

HOly Order (taken in the restrained Ecclesiasticall sense)^(a) is a proper [Page 234]Sacrament of the new law, whereby a reaso­nable creature of the male sex, Baptismus requiritur in eo qui ordi­natur, quia baptismus in re suscept us est Janua a­liorū Sacra­mentorum, cuius proinde characterem, character Ordinis supponit, vt patet ex cap. si quis presbyter. and baptised, is ordained, and enabled to perform the mini­stery of the Euchariste, or in the celebration therof to serue after a speciall manner ^(b) in vertue of his ordination. ^* As God in the [Page 235]old law took of his people to be Priests and Leuits: that is constituted superiour, and inferiour Ministers for the admini­string of diuine things in the Temple: so in the new law he hath ordained di­uers degrees, or states of Ministers, one more eminent, then an other: for exam­ple Bishops, Priests, Deacons, and o­ther Clergy men to^(c) dispense diuine Mysteries: that is to say, the Sacraments in the Church of Christ: as concerning Bishops the scripture maketh mention of them, as diuinely instituted Act. 20 ra­ke heed vnto your selues, and of all the flock wherof the holy Ghost hath made you Bishops [Page 236]to rule the Church of God: and the name Bishop according to the consenting te­stimonies of all Interpreters, and Fa­thers signifys an Ecclesiasticall person, that by common vsage of speech is cal­led a Bishop,^(d) which is a Church-go­uernour invested with superiority ouer meer Priest's in respect both of ordina­tion, and iurisdiction. Again the scriptu­re nameth Priests, as distinct from Bis­hops 1. Timoth. 5. against Priests: receiue none accusation but vnder two, or three wit­nesses: where doubtless the Apostle mea­neth Priest's as wanting Episcopall dig­nity, and ordination, both because Ti­mothy exercised authority ouer them, as also in regard, that in the same Cha­pter he gaue a command to Timothy, [Page 237]whom he had ordained a Bishop afore to cherish, and feed those Priests, for as much, as they were vnder his charge, and as substitutes administred the Sa­craments vnto the faithfull of the Church vnder him: which command cannot be meant in order to Bishops, since these are not^(e) as meer Priests subject to the iurisdiction, and commit­ted to the care of an other Bishop. Furthermore the scripture mentioneth Deacons 1. Timoth. 3. Deacons must be chast hauing the mistery of saith in pure con­science, and the condition of their office doth euidence plainly enough their in­feriority, and subordination not only to Bishops, but also to meer Priests, and the Apostle. Act. 6. declares also as [Page 238]much. Likewise this catholick assertion doth appeare by the ecclesiasticall Hie­rarchy instituted by diuine ordinationTrid sess. 23. can. 6. definit esse in Ecclesia catholica Hie [...]rchiā ordinatione diuina insti­tutam, quae constas ex Episcopis, Prasbyteris, & ministris. Et can. 2. eiusdem sess. dicit anathe­ma neganti­bus esse in Ecclesia ca­tholica pra­ter Sacerdo­tium, alios ordines & majores & minores, per quos veluti per gradus tendatur in Sacerdotium. to consist of Bishops, Priests, and Mini­sters Trid. sess. 23. can. 6. which manifest's a reall difference in the offices of each of them: Howeuer the scripture someti­mes doth call Bishops^* by the name of Priests promiscuously: for example in the Epistle to Titus the Apostle sayes. I left Titus in Creet, that be should ordaine Priests in euery Citty: that is Bishops: for so the Apostle in the same Chapter doth interpret his meaning, adding after that appointment, these words: For a Bishop must be without fault vnreprouable: where the particle (for) doth import a coniun­ction causatiue, which doth euidence. [Page 239]that the Apostle vnderstood by Priests Bishops. But hence no man ought to in­fer full parity, or equallity between a Bishop, and a Priest, since the distin­ction of Bishops from, and the preemi­nence aboue Priests, is by continuall v­sage receiued, and preserued in the catholick Church down from the Apo­stles to the present times. And though euery Bishop is a Priest: neuertheless euery Priest is not a Bishop: as euery Cherubin, and Seraphin in the celestiall Hierarchy is an Angell (this name being common to all alike) but euery Angell is not a Cherubin, or Seraphin, that being a peculiar Order of Angells distinct from the rest. And albeit that S. Hierom (and but he alone among all the ancient ecclesiasticall writers) doth assert in his Epistle 85. to Euagrius, that in the pri­mitiue times a Bishop, and a Priest were one, and the same thing: also that Bis­hops got superiority ouer meer Priests rather in respect of ecclesiasticall consti­tution, then diuine institution: yet no man must argue thence, that S. Hierom did deny a Bishop taken in the ordinary ecclesiasticall sense to be distinct from a meer Priest without hauing him con­tradict what himselfe hath written in [Page 240]sundry other places, which were to play the part of an vniust Iudg. Besides it is not consonant at all, as to reason, that so great a learned Prelate, as S. Hierom, should be ignorant of bishops superio­rity ouer meer Priests in regard of iuris­diction, and order, as to diuine right: since Timothy, whom all interpreters, and Fathers call Bishop, was inuested with iudicatory authority ouer meer Priests, as doth plainly appeare by the Apostles own words 1. Timoth. 3. Against Priests receiue none accusation but vnder two or three witnesses: Moreouer S. Hierom doth not deny in the epistle afore al­leadged the superiority of Bishops ouer meer Priest's to be grounded in the tru­th of our lord's disposall: for he doth assert only, that maiority to proceede rather, or more from ecclesiasticall cu­stome, then from a true ordinance of Christ, for as much as ecclesiasticall constitutions haue rendred the dignity of Bishop's more eminent, then it was in primary times adding thereunto pre­eminence of places in the Church, pe­culiar ornaments, and priuiledges to consecrate diuerse thing's which meer Priest's cannot doe: Howeuer S. Hierom doth assert expresly ordination, that is [Page 241]power to ordain Priests, proper to Epis­copall function only, in his said Epistle to Euagrius, and likewise power to con­fer the Sacrament of Confirmation in a Dialogue writen against Luciferus. But it is conceiued by coniecturall dedu­ctions from the writings of S. Hierom, that in his Epistle 85. to EuagriusCredibile etiam est S. Hieron. prae oculis ha­buisse Ioan­nem Ieroso­lymae Episco­pum, qui in­iustè affli­xerat eum, & fratrem ipsius, & voluit depri­mere fastum eius. Legatur Epis. 61. ip­sius Hieron. he playd the Oratour, vsing the figure hy­perbole, being heartily angry with cer­tain Deacons, that ambitiously prefer­red themselues before Priests, or at least suffered themselues to be preferred: wherfore to suppress their inordinate ambition, and extream insolence he ma­de a parity between Bishops, and meer Priest's: which doubtless he meant only in respect of the great, and maine fun­ction in order to the celebration of the holy Eucharist, that is equall, and com­mon alike to both of them.

Est propo­sitio de fide quod sint. 7. ordines com­muniter di­cti, presbyte ratus, Dia­conatus &c. vt patet ex Concilijs Ro­ma. sub Syl­uestro can. 7. Carthag. 4. cui interfuit S. Aug. & Trid. sess. 32. & catechis­mus Trid. cap. de ordi­ne recenset omnes 7. or­dines sigilla­tim.As touching the number of eccle­siasticall Orders, it is a constant Tenet of catholick faith, that there be seuen, orders taken in the proper sense, viz, of Priests, Deacons, sub-Deacons, Acolists, Lectours, Exorcists, and doorekeepers corresponding to as many sundry fun­ctions, which are exercised in reference to the celebrating of the Eucharist. The [Page 242]first is the consecration therof proper to Priest's alone: the second admini­stration of the Sacrament, which belon­geth to Deacons. The third is the pre­paring of the sacramentall matter, wher­unto Sub-Deacons are ordained: the fourth is the presenting of the matter at the Altar, and vnto this function doth relate the order of Acolits. But the o­ther three orders regarde the disposition of such, as be attendants only at the ti­me of celebrating the Eucharist among which some are vnbelieuers: and doore-Keepers are ordained to debarre, and keeper of such Persons; others haue a desire to belieue aright, but are not suf­ficiently enough instructed: for the per­fecting of these Lectours are ordained. Others though they are true belieuers, and want no instructions: yet in as much, as they, be possessed with de­uills, or otherwise vexed by them, Exorcists are ordained for their meet help^(f) And all these seuen ecclesiasti­call [Page 243]orders are figured, and represented by sundry actions, which Christ exerci­sed on earth. For example Christ Io. 3. made a scourge of small cordes, and droue out of the Temple of Ierusalem those, that sold oxen, sheep, Doues, and changer's of money, wherby are fi­gured Door-keepers, whose office is af­ter Christ's example to shut the Church doores againsT the vnworthy, and o­pen them to the worthy. Christ Luc. 4. read the Prophesie of Isaias, wherin the Order of Lectours is signified, their of­fice being to read the holy Prophesies. Christ. Mark. 8. cast out Deuills, wher­by Exorcists are represented. Christ. Io. 8. sayes I am the light of the world. Wherunto doe relate Acolites, the car­rying of burning candles to enlighten being their function. Christ Io. 13. pre­paring to celebrate the Eucharist tooke a Towell, girded himselfe, and powered water into a bason to wash his disciples feet, in which action Sub-Deacons be expressed: for one office of these Eccle­siasticall Ministers is to prepare water for celebrating of the Eucharist, and to [Page 244]wash the Corporalls as is prescribed in the Roman Pontificall. Christ Mat. 26. at his last supper distributed to his Apo­stles the Sacrament of the Euchariste, and afterward Io. 13. preached vnto them: in these two actions are sha­dowed deacons whose office is to preach, and sometimes to distribute the Sacrament of the Euchariste, as doth appeare plainly by the hystory of S. Steuen, and S. Lawrence, which as Deacons exercised the said actions. A­gain Christ at his last supper did offer the sacrifice of the Euchariste, that is of his body, and blood which is proper to Priestly function.S PP. Aug. Gregor. & al [...] testātur Christum a­ctione illa, qua suscita­uit Lazarū, iussit (que) eum vinculis qui­bus erat li­gatus, ab Apostolis dis­solui, adum­brasse nostrā poenitētiam, & potestatē traditā Ec­clesiae pro re­mittēdis pec­catis. Et Aug. com­ment. in E­uang. Ioan. dicit ablu­tionem ocu­lorum caeci naii ad na­tatoria Si­loe tepraeson­tasse ablu­tionem nostri Baptismi. In like manner Christs actions expressed in raysing vp of Lazarus, and in commanding the Apostles to loose the cordes, wherwith he was tyed doe represent Christian pe­nance, and the power, that Christ gaue the Church to loose, and remit sins, as doe euidence the testimonies of ancient Fathers, who also doe expresly assert Christ by his actions to haue prefigured the mysteries of christian religion: Howeuer no man can deny without running into manifest errour, but that the seuen afore named ecclesiasticall order haue had their begining from [Page 245]Christ's own institution, and it matters not that euery Church in the primitiue times was not serued with so many: for then in regard of the scarcity of belie­uers, and want of members to promote to the ministery there could not be so many ordained, in so much, that for the most part one Church was gouerned by one Priest only, or by one Bishop, and a Deacon: yet after a happy en­crease of belieuers, and persons proper to exercise ecclesiasticall functions eue­ry Church was supplied with all the se­uen orders of ministers and serued ac­cording to their distinct offices. As tou­chingCatechis­mus. Trid. cap. de ordi­ne parag. 13. ait Parochū debere docere primam Tō ­suram esse praeparat io­nem quandā ad sacros or­dines susci­piendos, sicut sunt Exor­cismi ad Ba­ptismum & sponsalia ad matrimoniū: docēt autem Beda. l. 4. His. Aug. & Baronius Tom. 1. An­nal. an. Chri­sti 58. anti­quitatem, v­sum, & sig­nificationem clericalis Tō ­surae. clericall Tonsure it is no eccle­siasticall order taken in the proper sense being only a disposition, or preparation vnto ordination, as exorcisme is to Bap­tisme, or spousalls vnto Matrimony, that is to say, it is the first step only to ecclesiasticall promotion: howeuer the vsage thereof is ancient, as is also the clipping of the haire in the crowne of his head, that receiues it; wherby lite­rally is signifyed the crowne of royall Priesthood, wherunto a Clergy-man is disposed, and deputed by Clericall ton­sure: or the crowne of glory, which he expecteth in vertue of Christs death, and [Page 246]passion: or mystically is represented therby worldly employments, and su­perfluous cares, and entertainement's which a Clergy-man ought to cast from him, as he doth the haire of his head in the receiuing of Tonsure. But Episco­pacy, as a function distinct from Priest­hood, hath a good title to ecclesiasticall order taken in the proper sense. for the consecration of Bishops is called or­dination, and the Hierarchy of the Church, which is a subordination of ecclesiasticall ministers (in respect whe­reof, some are more eminent then o­thers in the administration of diuine things) doth consist of Bishops, Priests, and other inferiour ministers: where­fore Episcopacy is essentially required thereunto, as the noblest Hierarchicall member: and indeed that, which the Apostle gaue to Timothy by laying on of his hands, was Episcopall dignity, or Episcopacy according to the interpreta­tion of S. Chrysostome Hom. 13. in 1. Epis. ad Timoth. Theophilactus. S. An­selm, and others. Besides the ancientest Fathers doe call Episcopacy an holy Or­der. Anacletus Ep. 3. cap. 1. Caius Pope in the numbring of orders acknowledgeth two orders of Priests, the one of Maior [Page 247]Priests, that is Bishops, and the other of Minor Priest's, that is meer Priests. Like­wise. S. Epiphan. Haeres. 75. Yet the de­grees, and states of Primates, and Pa­triarchs, as distinct offices from Episco­pacy lay no claim to the Churches Hie­rarchy being in respect of Episcopall function one, and the same order: and the maiority, that these can challenge aboue meer Bishops proceedes from hu­man constitution only.

As the ordination of Priests, Deacons, and Sub-Deacons &c. is a Sacrament taken in the proper sense: so is^(g) ordi­nation of bishops hauing all necessary requisits therunto viz. outward sensible Rites, Grace conferred therby, and [Page 248]Christs^(b) own institution which do plainly appeare by the words of the A­postle 2. Tim. 1. stir vp the grace of God, which is in thee by the putting on of mine hands: that is by ordaining thee a Bis­hop, according to the interpretation of the ancient Fathers. Again diuine insti­tution of Episcopacy is deducible suffi­ciently enough from the Hierarchy of the Church instituted by diuine ordina­tion: Episcopacy being the noblest mem­ber therof: for the Hierarchy⁽ⁱ⁾ doth consist of Bishops, Priests, and^(k) mini­sters. [Page 249]Hereby it is cleare that Episcopa­cy doth imprint a spirituall character in him. that is ordained a Bishop, which is the Tenet of all catholick writers that assert Episcopacy to deriue it's in­stitution from Christ, and to be an ec­clesiasticall order taken in the proper sense: for the Council of Tent sess. 23. c. 4. can. 4. doth define the Sacrament of Order to imprint a character, which de­finition being absolute without restri­ction, or distinction between one or­der, and an other, it doth euidently fol­low, that all orders, doe imprint a cha­racter, which is a spirituall signe deri­ued into the soul, wherby a man is mue­sted with power to exercise certain ec­clesiasticall functions in order to the ministery of the Eucharist: and it mat­ters not that the priestly is more wor­thy, and excellent, then the Episcopall character, as distinct from it: for the impression of a new, and distinct chara­cter [Page 250]is not grounded in the more, or less perfection, and excellency of a pre­cedent character: but in the distinction of powers, and abilities in reference to exercising the ministery of the Eucha­riste; neither Matters it, that Fathers, and Councils when they number the Sacraments of the new law do acknow­ledg seuen only, comprehending holy order for one, for in so numbring of them they consider holy Order in^(l) a genericall signification, as it containeth all it's sundry species, or kinds. Wher­fore in as much, as according to the ru­les of Logick, what can be rightly affir­med of a thing taken in the generall sense, may be also affirmed of all the sundry species contained therin, it doth plainly follow that, since ecclesiasticall order taken in its genericall signification [Page 251]is a Sacrament, and doth imprint a Character euery true species therof is a Sacrament, and imprinteth a Chara­cter: In like manner Fathers, and Councils reckoning seuen Orders they do cōprehend Episcopacy vnder Priest­hood. And for as much as Christ had but one spouse which is the Church, a Bishop, and a Priest, that supplieth his room, and representeth his Person in the ministery ought to be married to the Church onlyS. Hieron. in sua Apo­log. con. Jo­uin. Aposto­li, inquit, vel virgines, vel post nup­tias continē ­tes fuerunt, id est, absquo vxorum con­sortio. wherfore the Apostles after they were ordained Bishops, and Priests led their lifes in all godliness, purity, and chastity: and this apostoli­call practice Bishops, and Priests down from them to these times haue reli­giously obserued. S. Hierom L. in vigi­lantium exclaimeth against some Mo­dern Hereticks of those times for ta­king such of the people only to be Priest's as had^(m) wiues contrary to the [Page 252]custome of both the Eastern, and we­stern Churches, that allwaies promoted to the Maior-orders, Virginia, or such, as were esteemed chast, and pure from all carnall vncleaness, and though in the primitiue times when there was great scarcity of single persons, as pro­per, and fit to be ordained Bishops, Priest's, Deacons, and Sub-Deacons, the Church-gouernours tooke of mar­ried men for the exercising those fun­ctions: neuertheless these did not ac­company with their wiues after their ordination, but led their liues in all pu­rity, and chastity as did their wiues al­so, according to a mutuall promise of continency: and since the Priests of the old law (to whom marriage was permit­ted, as it were of necessity, to multiply the people of God, and who did s [...]a­dow only in their ministery what the Priests of the new law do really offer in their sacrifices: viz. the true, and reall [Page 253]body, and blood of Christ in memory of his death, and passion) did abstain, not only from the carnall embrace­ment's of their wiues: but also from the houses, wherin they resided before they were to enter into the Temple for the performance of their spirituall functions respectruely, it is most consonant, as to reason, that Priest's of the new law doe obserue continency together with pu­rity and holyness. Besides, the vnmar­ried careth for the things of our lord how he may please him; but he that is married careth for the things of the world how he may please his wife 1. Cor. 7. Wherfore such, as leaue the world to be ordained Bishops, Priest's, Deacons, and Sub Deacons ought to leade a single life without wifes, and truly in regard therof there is less dan­ger of dissipating ecclesiasticall goods and conuerting them to the making vp of inheritance for Clergy-mens chil­dren. Furthermore Priests vnmarried are in a better condition to reproue the vices of lay-people, then if they were married: and for as much, as they are single men they be less vnquiet, conten­tious, and troublesome to their flock not seeking to enrich children, which [Page 254]they haue not. Iouinianus and Vigilātius were the first sectaries, that stood vp in defence of Priests marriages, and Lu­ther, and Caluin raysed vp againe that heresy after that it had been dead, and buried for many ages, teaching, that it is not only lawfull for Peiests to marry before, but euen after their ordination. These are followd by all the sectaries of the present times. And knowing well, that the opinion contradicteth all anti­quity they labour to make it agree with the holy scriptures, whence they cut out weak interpretations, and form conie­cturall deductions only abusing sundry text's for Example God says Gen. 1. bring forth fruit, and multiply, whence they very weakly argue a precept obliging all to marry. For those words cannot carry a com­mand since they were vttered to men, and beast alike, which are not capable of a precept: howeuer if God therby had commanded marriage it cannot be meant in order to all men joynt, and se­perate: for thence it plainly followeth, that Abel⁽ⁿ⁾ Iosue, Daniel; S. Iohn [Page 255]Baptist, S. Iohn Euangelist and sundry others, which led their lifes in all chasti­ty did transgress a diuine law and con­sequently sinned mortally, which were a blasphemy to say of such godly Per­sons Again from the words of the A­postle 1. Cor. 7. for to auoide fornica­tion let euery man haue his wife and let euery woman haue her own husband they as weak­ly infer marriage to be enioyned euery man and euery woman: for the Text is meant of such as are married already, and so the Apostle doth interpret his meaning, saying, in the same Chapter: Art thou bonnd to a wife? seeke not to be loo­sed. Art thou loosed from a wife? seeke not a wise: be that giueth his Virgin to marriage doth well, and be that giueth her not to mar­riage doth better: wherfore the alleadged words be vttered in respect of the mar­ryed, the Apostle signifying therby, that although it were good for a man not to touch a woman, or for a woman not to touch a man, but to abide euen [Page 256]as he did a chast Virgin: neuerthelesse he asserteth it lawfull for euery married man to vse his wife, and for euery mar­ried woman to vse her husband that therby fornications, and other vnclea­nesses may be auoided. In like manner they abuse the scripture 1. Timoth. 3. and Titus 3. that say a Bishop must be a husband of one wife arguing thence an Apostolicall precept obliging a Bishop to take a wife, for it plainly appeares by the Apostles own practice, and sundry Council's, and the ancientest Fathers-testimonies, that S. Paul did not mean, that a Bishop after his ordination might marry: or if married afore might law­fully perform the act of Matrimony: because there is not one example in all antiquity, that shews permission giuen^(o) to the married to be ordained Bis­hops, or Priests vnless first they had made a promise of continency together [Page 257]with their wiues consent thereto, and their promise to liue in all continency likewise: wherfore the true meaning of the Apostles words is, that a man, which hath been married more then once ou­ght not to be ordained a Bishop: and so of necessity he meant, both in regard the place cannot be vnderstood in refe­rence to Polygamie which signifies mar­riage of one single man with many wo­men together, polygamy being inconsi­stent with Christian religion as also be­cause the^(p) Apostle, Timothy, and Ti­tus were Bishops vnmarried, as doth witness all antiquity: but S. Paul with great reason permitted such as were but once married to be ordained Bishops, because among the people of Creet whe­re he was the chief Church-gouernour, it was a difficult business to finde Vir­gins, theSecundum Baronium in Annal Ec­cles. ad an. Christi 58. leges Creten­sium coge­bant, vt quilibet à puero vxo­rem duceret. lawes of that Country com­manding euery man and woman to marry, as note h Baronius in his Ecclesia­sticall Annals. Moreouer in fauour of [Page 258]Priest's marriage they doe alledge S. Paul's word's, that say Thess. 13. Mar­riage is honourable in all, and the bed vn­polluted: inferring from thence an obli­gation vpon euery man to marry, which inference doth carry a manifest weak­ness; for it is certaine, that the marriage of adulterers, and adulteresses is dis­honourable, and infamous; besides mar­riage contracted between Brother, and sister is not honourable: wherfore the true meaning of the Apostle is, that mar­riage ought to be honourable among ass: that is to say, the married ought so to haue marriage in honour, as to know how to possess his vessel in honour, and holinesse, and not in the iust of concu­piscence, as the Gentils, which knew not God 1. Thessal. 4. and though mar­riage in it self be honourable, and a great Sacrament: neuertheless that doth not hinder the Church to constitute a law obliging the ordained to refrain from marriage, since she forceth none to receiue ordination, and to prohibit marriage in order to ecclesia [...]icks is not to condemne it altogether, as vn­lawfull, and diabolicall, as did Simon Magus, Saturnius, and those other Marcionist's, which are meant by the [Page 259]Prophecy of S. Paul 1. Timoth. 4. In the latter times some shall depart from the faith forbidding to marry. Furthermore the a­fore mentioned sectaries to proue the lawfullnesse of their own Priests mar­riages doe produce S. Paul himself for a President saying, that this great Apostle was married, and led about his wife by the name of sister 1. Cor. 9. haue we not power to leade about a woman a sister: and by the name of a faithfull companion. Phi­lip. vltimo. I beseech thee my faithfull com­panion; wherby doth appeare their ex­tream peruersness, or blindness contra­dicting the consenting testimonies of the ancientest Fathers, which assert this Apostles virginity, as he himself doth also 1. Cor. 7. therfore I say vnto the vn­married, and vnto the widdowes, it is good for them if they abide euen as I doe: wher­fore doubtless 1. Cor. 9. he doth not mean by a woman a sister, a wife, but so­me other deuout Christian woman, that after the manner of Iewry did furnish him with necessaries whilst he pursued the exercise of his Apostolicall Ministe­ry, of which sort many followed Christ, and sustained him, and his, of their substances Luc. 8. and the Apostle cal­leth that woman a sister after the imi­tation [Page 260]of the Iewes, that named the men among them Brethren, and the women sisters. Hereby it is euident, that the Apostle by the words faithfull, or sincere companion, could not vnder­stand a wife: and indeed the chiefest sectaries do reject the Commentaries of such, as do argue from that scriptu­re against the single life of S. Paul since his own word's afore alleaged 1. Cor. 7. doe speake him vnmarried:^(q) wherfore it must be some other, that was his co­adiutor, and fellow-labourer in propa­gating the Ghospell of Christ, which is the interpretation of the ancientest Fa­thers: and truly it had not been hand some for the Apostle to haue made such an Apostrophe to his own wife in an Epistle written to the Philippians, and to haue left her with them to help those women which laboured with him in promoting of the Gospell toge­ther with clement and other his fel­low-labourers, as is set down in the sa­me Chapter.

CHAR. XVIJ. OF MATRIMONY

MAtrimony (taken in the precise for­mall sense) isDefinitio contractus à Iuriscōsultis tradita, est vltro, citre­que obliga­tio.a ciuill contract ex­pressed in words, or signs, wherby a man, and [Page 262]a woman by mutuall consent, giue, and re­ceiue power of each others body reciprocally: ^(a) The first Marriage was celebrated in the terrestiall Paradise, when Adam said of the woman; that God had made out of one of his ribs, and brought vn­to him: This now is bone of my bones, and flesh of my flesh: and doubtlesse euen then Adam tooke Eue to his wife: for so he named her immediatly after, adding to what he had vttered afore: Therfore shall man leaue his Father, and Mother, and shall cleaue to his wife: hereby it is con­uincingly euident, that Eue likewise tooke Adam to her husband, since she could not haue been his wife without her own voluntary consent therunto, Marriage essentially requiring mutuall acceptance. And as Marriage was first celebrated in paradise: so was it there^(b) instituted: for God then made the first man, and first woman Gen. 2. in consequence wherof he designed, and [Page 263]determinated them to contract matri­mony; that is, instituted matrimony by creating them a man, and a woman.Constat ex 2. Gen. Adā non babuisse copulä car­nalem cum Eua in Pa­radiso Yet Adam, and Eue did not perform the act of generation in compliance with the duty of nature, till they were e [...]ected thence, through their own vo­luntary act of disobedience [...] which clearly manifest's that theJulianus asserebat co­pulam car­nalem esse de essentia ma­trimonij, cō ­tra quem Aug. hanc infert absur­ditatem, sci­licet fore, vt matrimoniū inter senes coniuges sta­tim, at quo nequenut co­pulam car­nalem exer­cere defice­ret: item fo­re vt adulte­rium esset propriè ma­trimonium. carnall exercise of the lust of concupiscence is no essentiall requisit to Marriage; and it matter's not, that carnall copulation is one end of it, for an end laying clai­me only to extrinsecall causality, as do teach all Philosophers, can be no essen­tiall part of the thing, in respect wherof it is the end; besides if the essentiall consistency of Marriage should depend of carnall copulation, of necessity it would cease, as to each married couple, which is respect of old age were dis­enabled to company together in the act of generation: nay it would plainly fol­low, that fornications, and adulteries ought to be counted Marriages, taken in the proper sense: wherfore the^(c) [Page 264]Virgin Mary, and S. Ioseph might tru­ly, and really contract marriage, thou­gh they did not come together: and doubtless they were married, marriage taken in the proper sense. For the Vir­gin Mary was betrothed, and affianced to Ioseph Mat. 1. and consequently both of them were engaged in a mutuall promise of marriage: so that if they were not truly married, they must haue violated their faith, or by consent relea­sed each other of the reciprocall enga­gement: neither wherof is agreable to the exceeding sanctity of Persons con­firmed in grace, and godliness, as were the Virgin Mary, and Ioseph, for to violate faith once pawned by promise, is a manifest argument of leuity and in­constancy? Besides both scripture, and Fathers do call Ioseph the husband of the Virgin Mary: neither did herB: Virginē virginitate Deo dicasse, id est, voto firmasse, te­stantur om­nes Patres Graecae Ec­clesiae & hanc doctri­nam Augu­stinus in A­frica, & Ambrosius in Jtalia de­fenderunt. vow of Virginity expressed in her answer to the Angell Gabriel viz: How shall this be? I know not man Luc. Ye put an impedi­ment therunto: for a vow of chastity together with a full purpose neuer to performe the act of generation doth not preiudice the essentiall requisit's to marriage: wherfore^(d) consummation [Page 265]of marriage through carnall copulation though it be lawfull, honest, and lau­dable hauing a lawfull honest, and lau­dable end, which is the generation, and education of children for the propaga­tion, and conseruation of mankinde: neuertheless it addeth no essentiall per­fection vnto marriage being extrinsecall therunto only: Howeuer God in the be­gining made and determinated but^(e) one man and one woman to contract marriage (as t'is said afore) forming of one rib one woman only, wherby t'is plain, that Polygamy which is a plura­lity of wiues in order to one man can challenge no institution from the begi­ning: and indeed such plurality, setting aside extraordinary means for supplying [Page 266]of naturall imperfections, is destructiue at least of the secondary end of marria­ge (which is a sweet sociable liuing to­gether of man, and wife) as appeareth by the example of Sara, and Agar Gen. 16. of Anna, and Phenenna 1. Reg. Again it is not consonant, as to the law of na­ture, that a man hauing once giuen the power of his body to one woman by marriage should afterward giue it to an other: yet in as much as Polygamy in order to many wiues is not absolutely prohibited by any naturall ordinance, and is consistent with the principall end of marriage, which is procreation, and education of children, God can, and hath de facto dispensed in it; for both Sara, and Agar were rightfull wiues of Abraham the Patriarch, as likewise An­na, and Phenenna of Alcana, and Lia and Rachel of Iacob being the scriptu­re praiseth these men, for their great sanctity of life without reproaching vn­to them plurality of wiues.^(f) And [Page 267]doubtless God inspired these holy men to doe so, that therby mākinde might be sooner propagated, and the diuine bles­sings promised to the children of Israel fullfilled, wherof one was increase, and multiplication of children.

As God after the generall deluge ap­pointed the flesh of beasts to be meate for Noah, and his posterity without a­ny restriction at all Gen. 5. and after­ward restrained that appointment, or concession, limitting it in order to the flesh of such beasts, as by the law of Moyses were counted clean, and vnpol­luted, and lastly, [...]nulling that restric­tion reduced the eating of flesh to the first concession: so in the begining God instituted Monogamy, that is to say, marriage between one man, and one woman only: afterward he granted Po­lygamy, that is, power to take many wiues, and lastly reuoked the conces­sion of many wiues, and reduced mar­riageMatth. 15. ab initio non fuit sic, id est, ab initio non fuit Po­ligamia. [Page 268]to it's first institution, as also raised it (which afore was a ciuil con­tract only) to the dignity of a Sacra­ment;^(g) for now marriage contracted by persons that are baptised, and ena­bled to contract is aSentiunt communiter Theologi quodlibet matrimoniū validè con­tractum in­ter duas per­sonas bapti­zatas esse propriè Sa­cramentum, nec duae per­sonae bapti­zatae validè contrahen­tes possunt facere, vt il­lud non sit validum, vbi obserua quod pecunia, quae datur in matrimonio, non datur pro matrimonio, sed pro eius oneribus, nempe pro nutritione familiae, educations filiorum, & id genus alijs. Jdeoque inde non committitur simonia. Sacrament of the new law taken in the proper sense, being cloathed with all requisits necessary ther to; for first it is an outward sensi­ble ceremony in as much as it is a con­tract expressed in outward words, or other sensible signs, secondly it doth ef­fectually sanctifie such, as receiue it a­right through a speciall grace, that is conferred on the married to loue each other mutuall after the imitation of that reciprocall loue, and charity, which is between Christ, and his Church, in respect wherof the Apostle Eph. 5. calleth [Page 269]the marriage of the faithfull baptised Magnum Sacramentum: a great Sacrament: but I speake (sayes he) in order to Christ, and the Church, exhorting wit­hall husband's to loue their wiues, euen as Christ loued the church, which is his wife, that was taken, and formed out of his own side hanging vpon the cross (a mystery S. Aug. often inculcates) as Eue, Adams wife was made of his rib, and consequently bone of his bone, and flesh of his flesh wherby is plainly ma­nifest that the marriage of Christians lies iust claime to diuine institution also, sin­ce there is no outward sensible signe, or ceremony that effectually produceth sanctifying grace in the new law, which is not instituted by Christ according to that of S. Iohn cap. 1. Grace, and truth came by Iesus-Christ. by the premises ap­peares, that the marriages of vnbapti­sed persons^(b) haue nothing of a Sacra­ment taken in the proper sense viz: for an outward practicall sign of sancti­fying grace, that is, for a sensible cere­mony, that in vertue of it's institution can effectually sanctify, which is an ef­fect [Page 270]proper only to the Sacrament's of the new law, wherof Baptism is the doore: howeuer they be ciuill contracts conformable to the law of nature, and by no diuine law forbidden, and ther­fore lawfull:2. Cor. 6. Nolite duce­re iugum cū infidelibus. yet the marriage of a christian belieuer with an infidell of what kinde soeuer, when there appea­reth danger of subuersion therby, is a­gainst the dictates of nature, which obli­ge euery one to auoide whatsoeuer ten­des to his ruine: in consequence whe­reof such marriages be vnlawfull: in respect wherof the Apostle 2. Cor. 6. forbiddeth the Corinthians conuerted to the faith of Christ to beare the yoake with Infidells, which is meant in regard of the danger, as to subuersion: and in­deed no diuine ordinance making such marriages vnlawfull appeares either by the old, or new Testament: for Salo­mon euen at that time, when the old scripture reported him to be loued of God, and to walk in all the commande­ments of his Father Dauid, married the daughter of Pharao, and though God Exod. 34. prohibited Moses to make any compact with the Amorites, and the Cananites, which adored false Gods, or to take wiues of their daughters for [Page 271]his sons:⁽ⁱ⁾ neuerthelesse that diuine prohibition according to the precise form of speech was in reference only to the danger of subuersion (which by the law of nature euery man is obliged to auoide) for God maketh the eminent danger of their ruine to be the ground of his prohibition, adding these words: Lest their daughters goe a fornicating after their Gods, and make thy sons goe a fornica­ting after their Gods: neither doth the new Testament expresse any speciall law, that prohibiteth christians to marry with Infidells. Besides in the primitiue times^(k) sundry gallant women for ver­tue, and sanctity were yoked with vn­belieuing husbands, and the supream prouidence blessed their marriages with happy success. vsing them as a means to bring their said husbands to the mar­ueilous light of christian faith. Not­withstanding the catholick Church wi­sely [Page 272]considering, that many spirituall subuersions and other great inconue­niences arose from such marriages hath euen anciently prohibited, and annulled them: that is, hath disenabled christians to beare the yoke with Infidells; wher­by is euident, that the marriage of a Catholick with an Heretick is vnlaw­full in respect of an ecclesiasticall con­stitution only,Ex cap. ex literis extra. de consuetu­dine: talis cō ­suetudo quae est in Polo­nia aequipol­let legi, sed lex posterior potest abro­gare priorē. which in Poland, and germany seemeth to be abrogated by a contrary custome introduced with the tacite consent at least of the Churches chief Pastor (the Churches consent ex­press, or tacite being a necessary requi­site to the introducing of a Custome vnto the abrogating of an ecclesiasticall law) in regard of Catholicks, and here­ticks promiscuous liuing together, and the toleration of them both,^(l) which [Page 273]probably taketh away eminent dāgerof subuersion in order to a Catholick man, or woman so marrying, and his, or her children; howeuer it doth not lie in the Churches power to loose the knot of christian marriage after consummation hath tied it vpon any occasion whatso­euer, either for adultery, or any other enormous crime, so as to giue leaue to the innocent party to marry again, whi­les the other liueth: for no humane au­thority can put a sunder that, which God coupled together: wherfore the Apostle saies 1. Cor. 7. And to the married I command, not I: but our lord: let not the wife depart from her husband, where he ex­presseth a double departure: the one vn­iust forbidden by the words set downe: [Page 274]the other iust in respect of a lawfull cau­se, namely fornication, which he allow­eth vpon condition only, adding, But if she depart let her remain vnmarried, or he reconciled vnto her husband, signifying therby the bond of marriage to be vn­dissoluble. Again Christ Math. 5 reuo­king the bill of diuorcement, that God had granted to the Iews during the old law, because of the hardness of their hearts, and reducing marriage to the institution, it had in the begining of creation, said to the Pharisies, Whosoe­uer shall put away his wife except forNomine a­dulterij siue formeationis intelligitur omnis copula illicita vio­lans sidem matrimonij per diuisionē carnis, cōtra illud. & erūt duo in carne vna.for­nication, causeth her to commit adultery, and whosoeuer shall mary her, that is diuorced doth commit adultery: and it matters not, that Christ insertes that exception: ex­cept for fornication; for it hath referen­ce only to the first part of the sentence viz. Whosoeuer shall put away his wife, Christ signifying therby, that it is law­full for an husband^(m) to depart from [Page 275]an adulteres wife, or for a wife to de­part from an husband, that is an adulte­rer, which is, it is lawfull for an innocent husband not to bed, or liue together with a wife that committes adultery: and doubtless Christ intent was not to inuolue the said exception in the latter part of the sentence: for so Christ's mea­ning should be this, viz: whosoeuer shall marry her, that is diuorced, ex­cept for fornication, committed adulte­ry, and consequently should signify thereby fornication to be a sufficient lawfull ground to dissolue the very bond of marriage vnto giuing leaue to a wife put away for adultery, to marry again; which sense carryeth an extream absurdity; for so the condition of an adulteress wife were better, then that of an innocent wife, the adulteress being made free in regard of her adultery to take a new husband, in consequence of which if that were the true sense of Christ's words, euery married woman, that is weary of her husband might easi­ly [Page 276]commit adultery to get liberty to marry an other, if adultery could dis­solue the bond of marriage. Besides S. Mark cap. 1. and S. Luke cap. 16. rela­ting this forementioned passage, and the sentence Christ pronounced Math. 5. d [...]e clearly, and absolutly assert (putting no exception at all) that whosoeuer shall marry her, that is diuorced, com­mitteth adultery: wherfore though af­ter consummation of marriage a wife may lawfully depart from her husband that committeth adultery, and a hus­band may lawfully depart from his wi­fe, that committeth dultery, as to bed­ding, and liuing together: neuerthe­lesse neither of them is at liberty to ma­ry again, as long, as both doe liue.

As to administring the Sacrament of christian marriage albeit, that the Coun­cill of Trent requireth the presence of the parish Priest vnto the celebration therof in all places, and Countries, wherin their ordinance is promulgated: yet he is no Minister of the Sacrament, that is,⁽ⁿ⁾ no efficient cause of it, since [Page 277]in order to such as marry together he applyeth neither matter, nor form in the administration thereof, these consi­sting in a reciprocall deliuering vp, and a reciprocall accepting of bodies by mu­tuall codescention expressed in words of the present sense, which is the true efficient cause of marriage: in conse­quence of which those, that contract are the proper ministers of the Sacrament, they yeelding their bodyes to each o­ther with an vnanimous consent reci­procally, in so much, that it is not ab­solutly^(o) necessary, that a Parish Priest assisting at a marriage vtter any words at all, his presence together with his no­tice of what is done there, being suffi­cient enough: and though he should dissent from the doing of it, the validity of the Sacrament would receiue no pre­iudice therby: for Christ instituting marriage a Sacrament changed nothing of the ciuill contract, which necessarily it includeth, but only eleuated the said [Page 278]contract in as much, as it is performed by persons baptised, vnto the dignity of a Sacrament. Wherfore seeing, that in all other ciuill contracts the parties, that doe contract are the efficient causes therof, it plainly follows, that a Chri­stian man, and a christian woman mar­rying together are efficient causes, or ministers of the Sacrament of marriage. Neither is the validity of the Sacra­ment preiudiced, though both parties while they administer, stand liable to mortall sin: for the vnworthiness of the minister doth not destroy the essence of a Sacrament: Baptism administred by a Pagan, that applyeth the true matter, and form with an intention conform to Christ's intention, is a Sacrament taken in the proper sense, howeuer no man can participate the fruits of any Sacrament, that ieceiues it vnwor­thily.

CHAR. XVIIJ. OF EXTREM-VNC­TION.

EXtrem-vnction is a ^(a) proper Sacra­ment of the new law wherby a christian [Page 280]belieuer constituted in eminent Habetur in Concilio Flo­ren. quod Sacrameutū sacrae vnctio­nis dari non debeat nisi infirmo de cuius morte timetur. & ideo Patres Trident. vo­cant sacram vnctionem exeuntium Sacrameutū. danger of death in respect of extream sickness, or other inward infirmity is strengthned through holy vnction against the assaults of deuills, and purged of veniall sin's together with mortall offences vnwittingly forgotten afore: and ther­fore named Extrem-vnction, being admini­stred only in extremity of sickness. Albeit that the common enemy seeketh occa­sion at all times to deuour our souls: yet then especially he employeth his grea­test subtilities, and craftiest dealings to bring vs into despaire of Gods sauing mercy, when he seeth vs at the point of drawing our last breath of life. Christ after his Resurrection instituted, and S. Iames his Apostle promulgated this Sacrament to the catholick Church in the fist Chapter of his catholick epistle, saying; If any be sick among you, let him bring in the Priests of the Church, and let them pray ouer him anointing him with Nomine olei absolusè & simplici­ter positi sē ­per intelli gi­tut oleum o­liuarum, id est liquor ex baccis oliua­rum expres­sus, alij au­tam humores pingues, vt nucum, & id genus alij, nō nisi eum ad­dito dicūtur osea. oi­le in the name of our lord, and the prayer of faith shall saue the sick, and our lord shall raise him vp, and if he hath committed sin­nes, [Page 281]they shall be forgiuen him; wherby he expresseth the necessary requisit's to a Sacrament of the new law. First the outward sign, or ceremony is signified by the words, anointing with oile, which declare the proper sensible matter of Extrem-vnction. viz: oile made of Oliues: for that only challengeth the name of oile taken in the proper sense, as wine of the vine, the name of wine. Second­ly the sensible sacramentall form^(b) vt­tered together with vnction is expres­sed by the words: Let them pray ouer him anointing him with oile: which in as much, as they be ioyned together with the matter do make the Sacrament. Thirdly, diuine institution is plainly de­clared by the particles in the name of our lord: for the true meaning of these words: let them pray ouer him anointing him with oile in the name of our lord, is this: let them pronounce ouer him the form of this Sacrament, which is after the manner of a prayer, and anoint him with oile^(c) in the room of Christ, that [Page 282]is, in vertue of the power, and autho­rity deriued vnto them from Christ, which import's diuine institution: and doubtlesse the Apostle meant, that the whole entire action, to wit, vnction to­gether with prayer of faith, ought to be performed by a Priest, as the rightfull Minister of Christ. For in that sense he vsed the said particles, In the name of our lord, in the same Chapter speaking of the Prophets, who haue spoken (say's he) in the name of our lord: that is, which we­re inuested with power, and authority to speake in the room of our lord, and indeed the holy Prophets were our lord's Minister's prophecying in vertue of his speciall inspiration, and commis­sion. In the same sense the Apostle. S. Paul 1. Cor. 5. vseth the particles, in the name of our lord, to signify, that he ex­communicated the incestuous Corin­thian in the person of our lord, Iesus-Christ: saying I haue iudged him, in the na­me of our lord Iesus-Christ, to be deliuered vnto Satan for the destruction of the flesh &c. [Page 283]Fourthly the effect of this Sacrament, viz: sanctifying grace, these words do clearly express, And our lord shall raise him vp, and if he hath committed sins they shall be forgiuen him: for sins are not remitted but by the infusion of sanctifying grace, wherby also the diuine institution of this Sacrament is euident enough, be­cause Christ only in the new law by his speciall institution hath cloathed out­ward sensible rites, or ceremonies with power to produce grace, and remission of sins effectually: And it matters not that the Apostle addeth to vnction the particles, and the prayer of faith shall saue the sick: for he doth not ascribe the ef­fect of that ceremony to the prayer, as if it alone were sufficient enough to cause it: for therby it would euidently follow, that he mentioneth, and requi­reth vnction in vaine, and to no purpo­se at all: besid's he maketh vse of no particle, that excludeth vnction, but plainly signifie's (by saying) let them praey ouer him (the sick) anointing him with oyle, that he attribute's grace, and remission of sins to the whole entire action, as it consisteth of vnction, and orall prayer proceeding from, and relying on the faith, if not of the Minister himself [Page 284](which is not necessary to the effect of the Sacrament) at least of the Church, whose person the minister supplyeth in the administration therof: and truly in the Sacraments of the new law the ver­ball form doth more plainly, and deter­minatly express the sacramentall effect, then doth the sacramentall matter, and therfore the Apostle by adding, and the prayer of faith &c. will signify only, that the sacramentall form of this Sacrament lies claim to the best, and noblest part of causality in the production of sancti­fying grace, but not to all the parts therof. Fiftly by these words let him bring in the^(d)Priests, the ministers of the Sacrament are declared, and determina­ted, namely such only as are actually promoted, in vertue of holy ordina­tion, vnto Episcopall, or Priestly fun­ction: [Page 285]and truly the new Testament when (speaking of Church Ministers) vseth the word Presbyter, or Senior mea­neth therby one inuested with Priestly dignity: besides the Apostle could not mean by Priests of the Church lay. El­ders, because they are not Church-mi­nisters taken in the proper sense: neither is it their office to pray ouer the sick, and to administer holy vnction vnto remission of sins: and it matters not, that the Apostle sayes, let them bring in Priests, wheras the practice of the catholick Church, is to employ one so­le Priest in the administration of Ex­trem-vnction: for the true meaning therof is, let him bring in some one of the Priests: the Apostle vseth the sign­re, which Gramarians call Enallogy, putting the plurall, for the singular number. After the same manner Mat. 1. the Angell of our lord appearing to Io­seph says, Take the Babe, and his Mother, and goe into the land of Israel: for they are dead, that sought the Babes life; notwith­standing he mentioneth only Herod, saying, when Herod was dead &c. Last­ly in as much, as the Apostle asserteth absolutly, putting no limitation of time, If any be sick among you: he plainly she­weth [Page 286]Extrem-vnction^(e) to be of per­petuall vse in the catholick Church to the worlds end, which is essentiall to a Sacrament of the new law: wherfore sundry ancient Fathers, that liued in the subsequent ages, when they speake of christian belieuers reduced through sicknesse to eminent danger of death, recommend to them holy vnction, as a Sacrament of the new law, and alledge for it, the authority of S. Iames set down:Hieron. E­pis. 65. ad Pamach. & oceanum de erroribus O­riginis in si­mili re ad fi­dem spectū ­te, de qua tamen pri­ma concilia nihil definie­rant, sic scri­bit. Confessi sunt quod negabatur; tacuerunt de quo nemo quarebat. and though the first generall Councill's make no mention of Extrem­vnction, neuertheless no man ought to infer from that negatiue authority an argument to the preiudice of so war­rantable a doctrine; for they declared, and defined such point's of christian faith as were questioned, and impug­ned by the Hereticks of those times res­pectiuely: but then no controuersy aro­se concerning Extrem-vnction.

By the premises is plainly euidenced, that the guift of healing through vn­ction, [Page 287]or laying on of hands^(f) men­tioned by S. Mark, and practiced in the primitiue times, was not this holy vn­ction, that s. Iames prescribeth in the forenamed catholick Epistle; for that was a miraculous end owment, and no gifts of doing miracles did confer san­ctifying grace vnto remission of sins, which is proper to a Sacrament of the new law, and truly that particular guift,^(g) called the gift of healing, was exten­ded only to corporall infirmities, it could cure the body, but not the soul. Besides one and the same spirit distri­buted that, and all other guifts of doing miracles seuerally according to his own free will, 1. Cor. 12 wherfore neither such only, as by ordination were promoted to Priestly ordination, nor all those had the guift of healing; but to the administring of Extrem-vnction is ne­cessary Priestly ordination: for the Apo­stle [Page 288]sayth expresly, If any be sick among you, let him bring in Priests of the Church. Also our Extrem-vnction requireth oyle of Oliues blessed^(h) and consecrated by a Bishop; neither is it applyed to euery sick person, but to such only, as be in­corporated into Christ by faith, hope, and charity, nor to euery part of the sick body, but to the Organs of the fiue senses, which be the windows, that let in sin into the howse of the soul; and al­though our Extrem-vnction be en­dowed with vertue, euen as to the hea­ling corporall infirmities, when the su­preme prouidence thinketh it expe­dient for the sick: yet the cure of these, is the secundary effect thereof only, being instituted specially to heale the soul. Furthermore to the forementio­ned healing vnction, no determinat form of prayer was annexed, as is to our Extrem-vnction; for example the Roman Church vseth this form (Concil. Trid. expres­sè docet ri­tum, & vsū Extremae­vnctionis, quem obser­uat Romana Ecclesia, esse optimum, id­que patet ex decreto Eu­genij ad cal­cem Concilij Florentini. which doubtlesse is the best) our Lord in vertue of that holy vnction, and his most benigne [Page 289]mercy grant vnto thee Indulgence of all thy offences committed by seeing, hearing smel­ling tasting and touching; and indeed the Priest, that ministreth Extrem-vnction⁽ⁱ⁾ is bound to anointe the Organs of euery sense, and express the name of each one particularly together with a repetition of the said form, vnless he shall obserue, that the sick person is seiz'd with pangs of present death: for then one sole vnction, and the naming of all the outward senses respectiuely, is sufficient enough, as to the essence of the Sacrament, and vnto obtaining the fruites therof; for example it suf­ficeth, if anointing one Organ only, the Priest say, our Lord through that holy vnction, and his most benigne mercy grant vnto thee Indulgence of all thy offences com­mitted by seeing, hearing, smelling, tasting, and touching; As to the anointing reins, breasts, and feet, though these vnctions [Page 290]haue nothing of the essentiall matter, yet as to them, a Priest ought to ob­serue the custome of that particular Church, wherunto he is subiect: howe­uer decency requireth, that he omit to anointe the reins, and breasts of sick women.

CHAR. XIX. OF THE CHVRCH MILITANT

THe Church militant is the grownd, and piller of truth 1. Tim. 3. as the foun­dation of an house supporteth, and hin­dereth it from falling. So the Church of God sustaineth, and preserueth truth, that is the doctrine of christian faith from perishing; wherefore whosoeuer desireth to find out truth vnto saluation must seek it in the Church, which is the certaine keeper, and faithfull Guardian thereof, the supream prouidence hauing put therein Some Apostles, and some Pro­phets; and some Euangelists, and some Pa­stours, and Teachers for the consummation of the Saints, for the worke of the ministery, and for the edification of the body of Christ vntill we all meet together in the vnity of faith, and the knowledg of the son of God vnto a perfect man, and vnto the measure of the age of the fulness of Christ, that we henceforth be no more children wauering, and carryed about [Page 293]with euery wind of doctrine by the wicked­nesse of men, and crastines of Satan, whereby they lie in waite to bring vs into errour. Ephes. 4. where the Apostle plainly asser­teth pastorall function together with the office of teaching christian faith to be of necessary, and perpetuall vse in the Church for the administring of Sacra­ments, auoiding of errours, and the con­firming of such, as shall wauer in reli­gion: and truly it cannot be conceiued, as to reason probable, that Christ co­ming into the world to be Gouernour of souls, and to make vnto himselfe a glo­rious Church without spot, or wrinck­le Ephes. 5. should not, departing out of the world leaue necessary helps to pre­serue it in holynes.^(a) Besides God hath [Page 294]not vsed lese care in instituting the chri­strian Church established in a law of grace, then in forming the Synagogue of the Iewes established in a law of bondage: whereforeDeus cum primum in­stituit Ca­thedrā Moy­sis in Deu­tro. promisit omnes, & singulas eius definitiones fore verita­tis infallibi­lis: ideo Aug. l. 4. de doct. chris. ait Pharisaeos, & scribas, id est Pō ­tisices Mosaicos iudicantes ex Cathedra Moysis non pot uisse malè definire quamuis mali essent, quia ad bene definiendum cogebantur à Deo. since this had di­uine authority, and assistance to inter­pret, and teach the old law of Moyses, as [Page 295]likewise to decide all controuersies con­cerning the Iewish religion, Deut. 17. doubtless he hath not prouided in a les­ser measure for the Church of Christ, in order to teaching, and interpreting the new law, and determining all matters, that might be in debate about christian religion. Again Christ being about to leaue this Church in order to his visi­ble presence, for as many ages, as the world shall endure, was as prouident, and carefull to preserue it pure from schism, and heresy, as was Moyses to preserue his, when he was to absent him­selfe from it for a shorter time: but Moyses being to goe vp vnto Mount Sinai, and there to abide forty dayes, and forty nights onely, constitutedExod. 24. exspectate hic, inquit, Moyses, do­nec reuerta­mur ad vos: habetis Aa­ron, & Hur­vobiscum, si quid natum fuerit quae­stionis refe­retis ad eos. Aaron, and Hur Iudges for the deciding all differences which might arise in the congregation during his absence Exod. 24 wherefore Christ infallibly hath or­dained, and appointed spirituall Gouer­nors of necessary and perpetuall vse in his Church for the deciding all contro­uersies of faith, and religion, and for the preseruing of it in holiness to the world's end; this doctrine is plainly euidenced by sundry most cleare prophesies vtte­red by Christ himselfe, viz. Math. 16. the [Page 296]gates of hell shall neuer preuaile against it. Math. 18. if he refuse to heare the Church let him be vnto thee, as an heathen man, and a publican, and Ioa. 16. the holy Ghost shall teach you all truth. Whereby clearly ap­pear's, that the very office of supream Iudge in order to deciding matters concerning faith, and religion is proper to the Church: and truly the Church, and no other thing distinct from it can rightfully challenge the full essentiall proprietys, or conditions here vnto re­quired. For example,In supremo iudice cōtro­uersiarū re­quiri ve­ritatem in­fallibilem in definiendo, non tantum catholici, sed & illorū ad­uersarij fa­tentur; v. g. vvhittake­rus contro. 10 de scrip. quas. 5. can. 8. in 3. suo argumento, & alij quā ­do de hac re agunt. Vnd. Ang. l. 1. de moribus Ec­clesiae catho­licae, ait, il­lam esse ma­gistram to­tius sapien­tiae christia­norum & magistram castissimam. not to be liable to errour at all in defining controuer­sies of faith, and religion, is one essen­tiall propertie, in fallible verity being of necessitie ioyned to the authority of a supream Iudg, that declareth sentence of iudgment in matters relating to faith, which is inconsistent with errour, and falshood. God by a speciall, and super­naturall prouidence hath constituted this Iudg in his place, and appointed him, as his immediate Ambassadour to propound to all christians the verity of faith, least they be carryed about with euery wind of doctrine by the craftiness of Satan: which office, or employment he could not execute, if he were fallible in the execution thereof: neither should [Page 297]christians acquiess in his proposalls, and definitiue sentences vnless they knew, or supposed him infallible, that is, not liable to errour, matters of faith depen­ding of diuine reuelation, which is not seen.

An other necessary propriety requi­red in the supream Iudg, is authority to exact obedience vnto his ordinances: which essentiall propriety Christ decla­red, when speaking of the scribes, and Pharisies sitting in Moyses chaire. Math. 23. he said, all therfore whatsoeuer they bid you obserue, that obserue, and doe: where the particles whatsoeuer they bid you obserue, importe power, and authority to pro­pound vnto the Iews, what they were to belieue: and the particles: that obserue, and doe: import an obligation to admit, and receiue their ordinances: and in­deed euery common-wealth hath a su­pream Iudg, or magistrate, that pro­poundeth laws, and ordinances vnto subiects, and commandeth their com­pliance thereunto.

A third necessary propriety, or con­dition required in this supream Iudg is to be visible, and a cleare speaker. Moy­ses visible, and liuing said of himselfe, as supream Iudg of the faithfull in those [Page 298]times Exod. 18. When they haue a matter of controuersy they come vnto mee, and I iudg between one, and another, and declare the ordinances of God, and the laws; also this necessary condition appeareth by the command giuen to the people of Israel Deut. 17. thou shalt come vnto the Priests of the Leuites; and to the Iudg, that shall be in those daies, and aske and they shall shew thee the sentence of iudgment: besides Christs own words Math. 23. whatsoeuer they bid you, obserue, doe sufficiently manifest, that the head Priests, which sate in Moy­ses seate were visible liuing Iudges: and indeed there is no ciuill nation, that hath not a visible, liuing, and speaking law, that is to say, a supream Iudg, or magistrate visible liuing, and speaking: for an vnliud, and mute Iudg: namely a meer written law cannot Iudg between one, and another, pronounce sentence of iudgment to the punishing of per­uerse offenders, or to declare ordinan­ces to the suppressing of controuer­sies.

That the proprieties of this supream Iudg thus explaned be proper to the^(b) [Page 299]Church of Christ taken in the proper sense (for a congregation of belieuing Christians including the supream visible Pastour) it is plainly demonstrable, for example: that this Church is not liable at all to errour, which is the first pro­priety appeares by Christs testimony al­ledged before Math. 16. the gates of hell shall not preuaile against it: which impor­teth an absolute infallibility in defining, propounding, and teaching matters of faith, for if the power of Satan, that con­sisteth in crafty dealings to draw men into errour, could ouercome the Church, by making it teach any one false doctri­ne, it would follow euidently, that the gates of hell might preuaile against it, in consequence of which Christ should not be faithfull in his promises. Besids Christ saying Ioan. 19. the holy Ghost shall teach you all truth; meant, that the Church should teach nothing of errour to the worlds end; and indeed that pro­mise was made to the Apostles, and their successours in the ministery, and Go­uernmēt of the Church: because Christ before Ioa. 14. had said expresly that [Page 300]the spirit of truth should abide with them for euer; wherforeAug. l. de mor. Ecclesia catholica, ait, si quis metuit falli difficult ate alicuius quae­stionis ad Ecclesiā esse recurrendū. Jtem ait Christū ha­bere Ecclesiā loco Synago­gae. Et Tom. 6. con. Epis. Manichaeo­rū. Non cre­derem, in­quit, Euan­gelio, nisi Ec­clesiae catho­licae autho­ritas me cō ­moueret. whosoeuer is affraid least he may be deceiued throu­gh the difficulty of a hard question he ought to recur to the Church establis­hed in the room of the Synagogue, for as the Pharisies, and Scribes teaching in the Chaire of Moyses could not deuiate from the truth: so neither can the pa­stours of our Christian Church sitting in the Chaire of S. Peter. Secondly that the Church is inuested with power, and authority to exacte from the faithfull, obedience to her ordinances (which is the second propriety of this supream Iudg) Christ Math. 18. plainly declareth, saying, if he refuse to heare the Church, let him be vnto thee, as a heathen man, and a pu­blican, that is, let him be excommunica­ted, as appeareth by Christs words im­mediatly following;Verba illa Christi quae­cunque alli­gaueritis su­per terram, intelligenda sunt de cen­suris eccle­siasticis; id etiam fate­tur Cal. l. 4. insti. Whatsoeuer re shall hind vppon earth shall be bound in Heauen, which is meant of ecclesiasticall Censu­res, the greatest of which is excommu­nication. Again Act. 15. when the new christians, referred their controuersie concerning circumcision, and other ce­remonies of the law of Moyses to the Apostles at Ierusalem, sentence of iudg­ment was declared by one accord thus, [Page 301] It seemed good to the holy Ghost, and to vs, to lay no more burthen vpon you, then these necessary things &c. Wherby it is cleare, that the Apostles (then the representa­tiue Church) were inuested with autho­rity to make ordinances,^(c) and to obli­ge the faithfull in the obseruation of them: for the words; It seemed good to vs, to lay no more burden vpon you, doe signi­fy the authority of superiours to com­mande inferiours, and the obligation of inferiours to obey their superiours. Thirdly that the Church is liuing, visi­ble, and speaking (which is the third [Page 302]propriety of this Iudg) is clearly expres­sed Act. 20. take heed to your selues, and the flock, wherof the holy Ghost hath made you Bishops to rule the Church of god, which he hath purchased with his own blood; and A­gain Math. 5.^(d) the Church is stiled a Citty, that is set on a mountaine which can­not be bid: but no man can conceiue how Bishops can gouerne a Church which they see not, or how a Citty set on a high mountaine can lie hid: Besids all the Church offices ioynt, and seperate do declare it visible, liuing, ad speaking: neither matters it, that the Church is known by faith, which is of things not seen: for the Apostles, when they con­uersed with Christ vpon earth they both saw, and belieued him to be Christ. As the Apostles saw Christ to be aman, and belieued him to be God: soe wee doe see the Church to be a congregation of men outwardly professing the faith of Christ, and doe belieue, that it is di­rected by the infallible assistance of the holy Ghost; and as it cannot be euin­ced, that a man is inuisible because an inuisible soul gouerneth him: soe neither [Page 303]can it be euinced, that the Church is in­uisible because the supernaturall gifts of the holy Ghost, namly, faith, hope, and charitie (wherby the Church is gouer­ned, and men made children therof) be inuisible.

From the premises is euidently dedu­cible,^(e) that the priuate spirit, which is to say, the particular reuealing spirit (wherby, as many sectaries conceiue, euery priuate belieuer is enabled to in­terpret scriptures, and iudge all matters concerning faith, and religion) hath no good claime to the office of this suprem Iudge beeing neither seen, nor heard to speak clearly, nor known certainly to be infallible in what it reuealeth to each particular belieuer in priuat; for it may prudently be doubted whether it be a good spirit, or not, since false ministers can transforme themselues into Apost­les of Christ, and Satan himselfe into an Angel of light 2. Cor. 11. in consequen­ce of which no wise, and iudicious man can rely his eternity on such a priuat re­uealing spirit. Again God according to [Page 304]his ordinary way doth not immediatly himselfe reueale verities of faith to eue­ry one in particular, or iudge himselfe between party, and party: from the be­gining of the creation down to these ti­mes his prouidence hath ordained men to declare his ordinances vnto men, ap­pointed men to teach men, and consti­tuted men suprem Iudges of men for the determining of all hard matters in debate concerning faith and religion. In the law of nature Abraham was ma­de Teacher of men: I know (speaking of Abraham) that he will command his son, and family after him, that they keepe the way of our lord: Gen. 18. In the written law Moyses was constituted to teach the people of God the diuine ordinances, and to shew vnto them the way wherein they were to walke, and the worke they were to doe. Exod. 18. and Deut. 17. the Priests of the Leuits were deputed supreme Iudges of con­trouersies, which might rise about reli­gion: also Malac. 2. it is written, the Priests lips shall preserue knowledg, and they shall seek the law from his mouth. In our new law of grace the Apostles were sent into diuers parts of the world to preach christian religion. Mar. vltime. Act. 8. God [Page 305]appointed Saint Philip to teach the Eu­nuch of Ethiopia. Act. 9. Christ sent Saul to be instructed of Ananias: and Act. 10. Cornelius the Centurion was admonished by an Angel to repaire vnto Saint Peter, that he might learn of him matters of c [...]ristian faith: wherfore Saint Paul says Rom. 10. Faith is by hea­ting, and hearing by the word of God and how shall they heare without a preacher: be­cause ordinarily God teacheth men by men the verities of faith: and Gal. 1. the same Apostle doubted not to prefer the doctrine he preached before the doctri­ne of an Angel from Heauen, that should preach otherwise: and truly if it were lawfull for euery man to follow, and adhere to his own priuate spirit, there would rise almost as many contra­ry religions, as there are men liuing v­pon the earth; and consequently in room of that peace, that Christ hath promised to the Church, nothing but disorder, and confusion would happen: wherfore both in the old, and new law this prinat spirit is condemned, for example, in the old law, Numb. 12. God was angry with Mary, Moyses Sister, and Aaron because they had detracted from Moyses, she saying; hath our lord [Page 306]spoken only by Moyses? hath be not spoken al­so by vs? and Ierem. 23. Heare not the words S. Hieron. ait falsos il­los prophe­tas referre baereticos qui sequuntur spiritū suū, quia nequa­quam, in­quit, diuino instinctu sed proprio cor­de vatici­nantur. of the Prophets, that prophesie vnto you, and deceiue you: they speak the visions of their own hearts, and not out of the mouth of our lord: and Ezech. 13. God saith thus: woe vnto the foolish prophets that follow their own spirit: yet say the lord saith it, albeit I haue not spoken: likewise in the new law this priuat spirit is condemned: for in the primary age of the Church,^(f) Che­rintus was counted an Heretick for pre­tending vnto priuat reuelations in the spreading of sundry absurd doctrines: and in as much as he asserted that Ie­sus-Christ was not come in the flesh: Saint Ioan. Apostle Epis. 1. cap. 4. wri­teth to the faithfull against him thus: Dearly beloued belieue not euery spirit but trie the spirits whether they are of God: for many false prophets are gon out into this [Page 307]world: hereby you shall know the spirit of God; euery spirit which confesseth that Iesus-Christ is come in the flesh is of God, and euery spirit, that confesseth not, that Iesus-Christ is come in the flesh is not of God. Yet althought the Apostle vsed that analogie in order to this true article of faith (Iesus-Christ is come in the flesh) as a certain signe to shew the falshood of Cherintus asser­tion: neuertheless he did not mean to establish it for a generall rule to distin­guish euery good, from euery ill spirit, or euery true, from euery false doctrine; for the Pelagians, and sundry ancient sectaries are counted Hereticks both by Lutherans, and Caluinists, albeit they acknowleged the mistery of the Incarnation. But the generall rule for the trying of spirits Saint Iohn clearly expresseth a very little after in his same Epistle; saying Wee (Apostles) are of God; he that knoweth God, heareth vs, he that is not of god heareth vs not: hereby know we the spirit of truth and the spirit of errour. In regard his first particular rule was not sufficient enough to discerne between euery true, and false doctrine; that is to say between all true and false Teachers, therfore he addeth this generall rule, viz. To heare, or not to heare vs Apostles [Page 308]Gouernours of the Church, alluding to Christs own words set down I uc. 10. He that heareth you, heareth me, and he that despiseth you despiseth me, Saint Iohn spo­ke in the person of all the Apostles, and their successors in Church Gouerment with whom is deposited christian doc­trine receiued from the mouth of Christ: and truly it is very probable, that no one of the other Apostles, was aliue, when Saint Iohn writ his Epistle: yet what Christ promised Mat. 28. behold I am with you alwayes untill the end of the world, remained then in him, and euen now in the Prelats of the Church that succeed the Apostles in the administra­tion therof: wherby it is cleare that the office of supream Iudge of cōtrouersies in debate concerning faith, and reli­gion, is proper to ecclesiasticall autho­ritie only: howeuer in as much, as no man can come vnto Christ except the Father, which hath sent him draw him Ioa. 6. inward grace of the holy Ghost is necessarily required to belieue in, and loue God aright vnto the obseruation of his ordinances, and law, of which is meant the prophesies Ierem. 31. I will put my law, saith our lord, in their inward parts, and write it in their hearts, and will [Page 309]be their God, and they shall be my people, Isa. 50. and all thy children shall be taught of our lord, to witt: by inward grace, which excludeth not outward Teachers for fai­th is by heareing, and hearing importeth outward Teachers. Moyses, and the Pro­phets of those daies taught the people in as much as they declared vnto them outwardly the lawes of God affording nothing of inward help to the seeking of them: but Christ truly God cloathed with human flesh taught by himselfe in our new law both outwardly preaching the doctrine of faith, and inwardly in­stilling into the hearts of his people in­ward grace for the embracing of it: and afterward before his ascention into hea­uen appointed outward visible Teachers, and promised withall his own inward inuisible concurrence with them to the end of the world. Wherfore doubtless the alledged scripturs will show only the maiority of Christ, compared to Moyses, and the Prophets in order to teaching matters of faith and religion together^(g) with the plenteous mea­sure [Page 310]of grace especially annexed to the new law in respect wherof, it is stiled the law of grace, neither is this necessi­ty of outward Teachers excluded by the saying of Saint Paul 1. Cor. 2. he that is spirituall discerneth all things, and he him­selfe is iudged of noe man. Ioa. 1. Eps. cap. 2. ye need not that any man teach you: but as his vnction teacheth you all things, and it is true, and is notlying: and Saint Ioa. 1. Eps. cap. 5. he that belieueth in the son of God hath the testimony of God in himselfe; for as to the first text. Saint Paul spoke of the spirituall man only, that is to say, of such beli­uers, as were perfect, and knowing of christian doctrine and therby apt to dis­cern false opinions, and conceiue the high mysteries of faith declared by word of mouth, or writing, which is not to exclude outward Teachers: and that this is the true meaning appeareth by the Apostle himselfe: because he says in the very same Chapter set down, We speak wisdom among them that are perfect, and we speake wisdom in a mystery, wherby he se [...] ­teth the spirituall mā against the naturall man, that is versed only in the wisdom of the world, or in the knowledge of naturall things; and in the third Chap­ter of the same Epistle he saith thus: And [Page 311]I would not speake vnto you Brethren as vnto spirituall mem but as vnto carnall men, euen as to Babes in Christ I giue you milke to drinke, and not meat, for you were not yet able to beare it: where he layeth the spirituall man against the carnall man, that in re­gard of carnall affection perceiueth not the things of the spirit of God, wher­fore it seemeth a strang thing, that Se­ctaries should infer from this text of scripture that euery belieuer hath a pri­uat^(b) reuealing spirit of truth; wherby he is enabled with authority to discern matters of faith, and iudge all contro­uersies, and to be iudged of no man himselfe vnto the excluding of all out­ward Teachers. As to the second Text, the true meaning of it, is not that his vn­ction only doth teach, but that the do­ctrines of christian religion, which men teach outwardly by speakingAug. trac. 3. in Epis. Joan. magi­steria, in­quit, foren­secus adiuto­ria quaedam sunt & ad­monitiones, cathedram autem in cae­lo habet qui corda dotet. his vn­ction teacheth inwardly by inspiring grace, wherby men are made apt to harken to what the Church ministers teach: and indeed this docility, or apt­ness to harken to the word of God is a speciall prerogatiue giuen by the spirit [Page 312]of grace vnto the children of the new law, and prophesied of in the old law by Ieremy, and Isaias. As concerning the third Text set down, the true sense is this, that whosoeuer beliueth in the son of God aright hath in himselfe in­ward faith, which is a diuine gift, and therfore called the testimony of God, in as much as it witnesseth that no man canMat. tues Christus Fi­lius Dei vi­ui: caro & sanguis non reuelauit ti­bi, sed pater meus. come vnto the son Iesus-Christ except it be giuen vnto him by the Fa­ther: and albeit that the inward testimo­ny of God hath been the Iole cause to draw some men vnto the maruelous light of faith; for example, Saint Peter beliued the mistery of the incarnation in vertue of an inward inspiration pro­ceeding from God immediatly: neuer­theless the outward testimony of the Church is the ordinary necessary requi­sit to the conceiuing of christian faith according to the ordinance of Christ that hath constituted outward Teachers to be of necessary and perpetuall vse in his Church to the worlds end, that we be not carryed about with euery wind of doctrine, which hath been extreme needlesse if he had thought it expedient to supply euery particular belieuer with a priuat reuealing spirit. Furthermore [Page 313]from the premises is clearly deducible, that the holy scripture cannot lay cla­me to the dignitie of a supream Iudge: because the office therof (which is a pri­mary end intended of necessityPlato in li­bris quos de repub. scrip­sit, & Ari­stoteles in policicis do­cent in con­stitutione & formatione alicuius rei­pub. vnum ex ijs quae de­bent 1. & per se inten­tendi, esse ip­sum Iudicē pro dirimen­dis litibus ci­uium ad pa­cem in rep. seruandam. in the forming of euery common wealth) is to declare laws punish peruerse offenders, and pronounce sentence of iudgment for the determining all matter in deba­te, that therby vnity, and peace may be preserued: but the scripturs can chaleng nothing of iuridicall power in order to iudging, defining, and deciding contro­uersies of faith, these actions importing life, hearing, and speaking, which the scripturs cannot exercise, being vnliud things, that neither heare, nor speak clearly, and consequently vnfit to Iudg matters in debate between one, and ano­ther; besids these were not intended in [...]he forming of the Church, as requi­sits absolutly necessary to the Gouer­ment of it, for Christ during the time he conuersed on earth, writ nothing himselfe nor commaunded his Apost­les, or disciples to writ: and indeed of themselues they were not much⁽ⁱ⁾ set [Page 314]vpon writing, because of their ingage­ment in an higher imployment; namely preaching of the Gospell: and it seems, that those few, which haue written we­re vrged, or necessitated therunto, as was Saint Iohn, that writ his Gospell to confute the hereticks Cherintus, and Ebion, who denied the diuinity of Christ. Again among the twelue Apo­stles Saint Matthew, and Saint Iohn on­ly, and among the 62. Disciples Saint Luke only only, writ the Gospell euen diuers years after Christs Ascention into Hea­uen, insomuch, that the christiā Church had institutiō, exercised iuridicall autho­rity, made lawes, exacted obedience vn­to them along while before the new scri­pturs were in being, and contrary to the old scripture, pronounced sentence of iudgment to the anulling of Circumci­sion, which was a controuersy of faith. Wherfore doubtless scripturs were nei­ther [Page 315]primarly intended, nor primarly giuen as suprem iudges of all matters in debate concerning faith, and religion: moreouer Saint Irenaeus who florished in the yeare of our lord 160. expresly^(k) asserteth, that the people of sundry countries without the help of paper, or inck had preserued christian faith down from the Apostles to his time, the vn­written supplying the room of the written word: for this ancient Father writeth, and ascribeth that preseruation vnto apostolicall tradition obserued by the ancient Churches together with the help of inward grace proceeding from the holy Ghost. Wherfore as those pri­matiue Churches did perseruer in the profession of the christian faith for the space of many years without scripturs: so the present Church assisted with the like meanes might continue pure wi­thout spot, or wrinckle, although it had nothing of written doctrine, and consequently the primary end for which scripturs were intended was not to doe the office of suprem Iudg: howeuer all things which were written were writ­ten [Page 316]for our learning, that wee through patience,L. 1. Ma­chabae. cap. 11 Ionathas summus Sa­cerdos scri­bens spartia­tis dicit se, & suos in rebus aduersis pro solatio habe­re libros sa­cros quod os­tendit vsum in quem da­tae sunt nobis scripturae. and comfort of the scripturs may haue hope. Rom. 15. although they doe not define, and iudge all matters of faith, and religion: yet they^(l) conduce mainly therunto tending specially to christian instruction, and erudition: be­sides they stir vs vp to ioyne vertue with faith, and with vertue knowledg, and with knowledg temperance, and with temperance patience, and with patience godliness, and with godliness loue 2. Epis 2. Pet. which is the consistency, and plenitude of the law.

Scripturs are liudS. Ambros. Epis. 19. vo­cat sacras scripturas fontes viuos, qui saliunt in vitam ae­ternam. fountains springing vp vnto euerlasting life: but the keeping and dressing of them is cōmitted only to the Church of Christ that was the rock, whence they sprāg: it is the christian ca­tholick Church taught of the holy Ghost, that cōprehēdeth the bredth, len­ght, depth, and hight of these heauenly fountaines: which is to say, it is a spe­ciall prerogatiue giuen to the Church [Page 317]of Christ to interpret infallibly, and iu­ridically the holy scripturs^(m) which profoundness of misteries, plenteousness of senses, shortness of sentences haue rendred obscure, hard, and intricate; as plainly appeareth by the holy writers of the old law namely Isay, Ieremy, Eze­chiel, Daniel, and of the new law Saint Paul especially according to the testi­mony of Saint Peter, 2. Pet. 3. wherein he speaketh of his writings thus,S. Irenaue l. 3. cap. 7. scribens de Haereticis te­statur Paulū hyperbolis vti frequen­ter propter impetu spi­ritus qui in ipso fuit. Idē sentiūt Ori­gines expli­cat. Epi­stolae ad Rō. & Aug. de fide & operi­bus cap. 14. 15. our Brother Paul in all his Epis mentioneth things in which (Epistles) some things are hard to be vnderstood, which they, that are vnlear­ned, and vnstable wrest, as they doe also o­thers scripturs vnto their own perdition: for further proofe of this catholick assertion may be alledged the perpetuall conten­tion between one sectary, and an other concerning the interpretation of scrip­ture [Page 318]Texts in reference to controuer­sies of faith: for example from the words This is my body Luc. 22. Lutherans doe argue the true, and real presence of Christs body in the Sacrament toge­ther with the substance of bread: con­trariwise Caluinists infer a meer figure of Christs body; Anabaptists deduce out of the commission Christ gaue vnto his Apostles Math. 18. goe, and teach all nations baptizing them in the name of the Father &c. That baptism ought not to be administrated, but to such, as are de facto apt to receiue instruction. And the Arians misinterpreting that saying of Christ Io.Apud S. Joan. dicit Christus Pa­ter maior me est: & a­libi ego & Pater vnum sumus. Po­sterior tex­tus explica­tur ab Aria­nis de vnita­te consen­sus, & con­formitate voluntatū. My Father is greater then I: denied his Godhead: the holy scriptures are a great light of christian doctrine: for they are the dictates of the holy Ghost: yet not sufficient enough to let vs see the way to euerlasting life vnless they be set on the cādlestick of theVt luceat omnibus qui in domo sūt. Mat. 5. Church; it is not the same thing to be a light, and to enlighten: a light vnder a bushell is a light, and shineth there: howeuer it doth not giue light to all that are in the house, but when it is put on the cand­lestick. Math. 5. euen so the scripturs light put vnder a bushell, that is, vnder the interpretation of priuate wits con­tinueth [Page 319]a shining light in it selfe; neuer­theless doth not enlighten, vnto euer­lasting life, but when it is put on the candlestick of infallible authority pro­per to the Church of Christ. Again the scripture is a booke written within, and on the backside Apoc. 5. the outward writing is the letter, that killeth: the in­ward, the spirit, that giueth life. 2. Cor. 3. as the soul quickneth the body,⁽ⁿ⁾ soe the spirit, or sense of the scriptures quickneth the letter; but to come vnto the spirit, of necessity there is required the opening of the booke, which the Church onely can doe, trusted with the key of authority, that openeth it; wher­fore [Page 320]in as much, as many men down from the begining of christianity to these times haue adhered rather to the letter, then to the sense of scripture, and thence cut out vnauthorized interpre­tations of their own, many heresies ha­ue sprung vp to the distruction of infi­nit souls, wherof Christ prophesying said: heresies must be. He fore saw, that euen of such as were incorporated into his Church would men riseS. Cypri. Epis. 55. ad Cornelium. Nec aliunde, inquit, hae­reses obortae sunt, aut na­ta sūt schis­mata quam quod Sacer­doti Dei non obtempera­tur, nec v­nus in Ec­clesia ad tē pus Sacerdos & Iudex vi­ce Christi cogitatur. teaching peruerse things to draw disciples after them; wherby is euidenced that no pri­uat man is an infallible interpreter of holy scriptures, neither can know cer­tainly, that scriptures are the word of God laying aside the Churches autho­rity. For example credence is not giuen to the canon, or caralogue of scriptures, because of scripture testimony, which no where attestes that catalogue: in so much, that Luther, and Caluin down from the begining of their defection, to the departure out of the world conten­ded about the number of canonicall scri­ptures, and their adherents of these dayes respectiuely continue in the pur­suance of the same dispute. Moreouer there is greater reason, that the chri­stian faith should rely rather on the [Page 321]Church, whichS. Cypri. in trac. de vnitate Ec­clesiae, adul­terari, in­quit, nō po­test sponsae Christi, in­corrupta est, & pudicae. is an infallible ground and piller of truth, then of sole scriptu­res, which are liable to mutations, cor­ruptions, and false interpretations: howeuer scriptures cōsidered in them­selues precisely do chaleng equall autho­rity with the Church, the same diuine spirit, that directeth the tongues of the supream pastours in speaking^(o) gui­ded the pennes of the Apostles, and Euangelists in writing: and as the Church beareth witnesse of the scriptu­res infallible doctrine: so the scriptures do witness the Churches infalible au­thority: yet so, as that faith in order to its acte of assent, is resolued into the Church, and not into the scriptures: for noe man can prudently belieue any scripture to be the word of God, if the Church, that is the ground, and piller of truth should not declare it for such: howeuer Catholicks who doe infer the Churches infallibility from the testi­mony [Page 322]of scripture, and the authority of scripture from the testimony of the Church, are noe more guilty of com­mitting,^(p) a circle of errour, then are Philosophers, that assert mutuall causa­lities, or doe argue from a cause its pro­per effect, and from an effect its proper cause: for example from the rising of the sun is proued the existence of the day, and againe the existence of the day proueth the risiing of the sun, wherin there is noe circle of errour, which pro­perly consisteth in the coming again of the same thing vnto the same thing, from whence it came, and by the same way it came: but the way of one cause is not the way of an other cause: nor the way of an effect is the way of the cau­se, wherof it is the effect: in like man­ner the way of the Church, which is a cleare speaking Iudge, is not the way of the scriptures, which consiste in mute elements of characters: and although we belieue, that the Church is an infal­lible proposer of all matters pertaining to faith because of the scripture testi­mony, neuertheless, if the scriptures [Page 323]had borne noe witness therof; there is euidence of credibility enough to in­duce vs prudently to belieue the Chur­ches infallibility, which euen before the writing of scriptures was beliued: nei­ther do we recur to scriptures to pro­ue it,^(q) but when we haue to doe with such as admit them, and euen then we doe not alledge scriptures as the for­mall cause the Churches infallibility is known by: for that is diuine reuelation, but as witness of it only; for we doe not belieue precisely, that the Church is in­fallible because the scripturs do say it: but in regard of many other motiues which do moue vs to giue our assent thereto: neither was the church intended for the vse of the scriptures; but scriptures for the vse of the Church: besides no man without manifesting extream wea­kness can except against the mutuall testimony, that Christ, and S. Iohn Baptist gaue of one another, or against [Page 324]the disciples of both, who belieued their masters to be such, as their masters reci­procally had declared theselues to bee.

The principall marks, or tokens of the true ChurchQuatuor illa signa di­lucide con­stant ex sa­cra scriptu­ra, & ex symbolis A­postolorum Nicae. & S. Athanasij & expressè habentur in sym. Constā ­tinop. cuius Patres voce apostolicam diuinitus ad­diderunt. are foure, set douwn in that Article of christian faith viz; I belieue one, holy catholick, and apo­stolick Church. Albeit; that the true Church consisteth of many members yet it is but one body (1. Cor. 12.) of Christ in vnity of faith, and baptism: One lord, one faith, one baptism Ep. 4. nor can Christ be an author of diuision, that is a God of vnion. Likwise it is holy for as much, as it is the body of Christ, that is the fountain of all holyness, and en­ioyes a sacrifice, and Sacraments which confer sanctity: neither matters it that sundry members of his body are guilty of mortall transgressions. For as such, as profess any art are counted artificers, though they doe not act according to the principalls, or rules there-of: so the said members in regard they put on Christ^(r) by Baptism, and become the chosen people of God by faith, are cal­led [Page 325]holy although they doe not obserue the ordinances, and lawes of either. For example 1. Cor. 1. the Corinthians are said to be sanctified in Christ IESVS and holy: neuertheless there were among them both the naturall, and carnall men. The true Church militant is,^(ſ) the great house of God, wherin are not only ves­sells of gold, and siluer: but also of wood, and of earth, and some for honour, and some for dishonour 2. Tim. 2. howeuer no man is so irreuocably a vessell vnto dishonour, but that he may be transla­ted into a vessell vnto honour, sancti­fied, and meet for our lord IESVS, if he will cast from him all his transgressions (committed after baptism wherby he was incorporated into this great house) which made him a vessell vnto disho­nour. The Church is called catholick that is, vniuersall, in as much, as it sen­deth forth the marueilous light of chri­stian [Page 326]faith from the rising of the sun vn­to the goeing douwn therof. For Christ, that redeemed vs to God by his bloud, out of euery kindred, and tongue, and people, and nation Apoc. 5. hath not con­fined the knowledg of his faithAug. ser. 13. Ecclesia, inquit, à so­lis ortu vs­que ad occa­sum vnius fidei splendo­re enititur. within the bounds of one kingdome. Moreo­uer the Church is rightly named catho­lick, or vniuersall in respect of time, that is to say: of perpetuall succession of pastours, and Teachers: for the proui­dence of God towards man of necessi­ty preserueth the Church from perish­ing, himselfe hauing prouidently insti­tuted it as the common ordinary way to lead man vnto his kingdom. Again its vniuersall, because of the obligation euery man hath to embrace it, that will aspire to eternall life. As out of the arke of Noe there was no deliuerance from the generall deluge,^(t) so out of the true Church there is no saluation: and [Page 327]indeed the Church is the sole Mother, that conceiueth, bringeth forth, and nourisheth children vnto heauenly bles­sednes. Lastly the true Church is called apostolicall, because it hath, doth, and shall preach in all times to the end of the world; christian religion planted by the Apostles, vpon whom as the foun­dation it was built Eph. 2. By the fore­mentioned marks, or tokens ioynt­ly the Church of Christ is shewed, and distinguished from euery false con­gregation. The Synagogue of Iews, and Mahometans cannot challeng Aposto­licall foundation (where of Christ him­selfe is the Chief corner stone) nor ca­tholick propagation from the rising of the sun to the goeing down therof: for their religion is neither christian, nor spread in all parts of the world: and the false Churches of sectaries, though they carry the name of christian: neuerthe­less they haue nothing of vnity; as to the faith of Christ, nor of perpetuall succession, as to pastours, and Teachers down from the Apostles to these pre­sent times: for they set vp a new mysti­call body of Christ composed of refor­med members, saying that Christ in re­gard of sundry great scandalls, and er­rours [Page 328]hath elected the old mysticall bo­dy wherof he was head afore: that is the Roman Church, which seemeth a strang thing, because that Church ac­cording to their own confession was once in possession of the true faith, and true religionAd Rom. 5. gratias ago Domino Deo quod fi­des vestra (Romana) annunciata. Est in vni­uerso mun­do. and the Apostle witnes­seth, as much writing to the Romans, I thank my God through Iesus-Christ for you all, because your faith (Roman) is published through out the whole world, and no one expresse scripture testimo­ny can be alledged to shew that the Ro­man Church hath deuiated from that true faith, in consequence of which se­ctaries, that will belieue nothing without express scripture ought not to belieue, that the Roman Church is deuested of the true faith, which it was once in pos­session of, and therby deserted: and tru­ly it is not to reason credible, that Christ after being marryed to the Roman Church for sundry ages should repu­diate her, especially hauing promised by the mouth of his holy Prophet thatSponsabo te mihi in ae­ternum. he will neuer chang the spouse of the new law, saying I will espouse thee for euer: it is not as to reason credible, that Christ, that cast out the bill of deuorce practized in the old law should be the [Page 329]first to bring it again into practice: nor is it as to reason credible that the spouse, which Christ chose without sport, or wrinckle, and put vnder the conduct of the holy Ghost should cast away her spousall innocence, integrity, and fide­lity, and turne to vncleaness, fornica­tion, and idolatry. Wherfore it is plain­ly euident, that the Roman Church is not repudiated, or deserted; wherefore she, and no other, is the true Church of Christ, that since the first age for 1660. yeares hath not deuiated from one, holy catholick, and Apostolick faith; neither isApostolus scribens ad Rom. dicit fi­dem vestram & meam sed fides S. Pau. erat vniuer­salis & ca­tholica. Roman Church, and catholick or vniuersall Church less consistent toge­ther, then christian Church, and catho­lick Church, or apostolicall, and catho­lick Church: for Christ was a singular person whence the word Christian is deriued, and the Apostles were particu­lar men, whence the word Apostolicall comes: and as the catholick Church is named christian, because of Christ, that is the supream inuisible head therof: and as the catholick Church is called apo­stolicall in respect of the Apostles which were the foundation of it: so the Ca­tholick Church is called Roman from the Bishop of Rome, that is the visible [Page 330]head therof; subordinate to Christ:Concil. A­lexand. lo­quens de Ro­ma Eccl. sa­cer, inquit, vertex, inquo omnis Eccle­sia vertitur. and indeed the Roman Church taken pro­perly doth not signifie precisely, and only that Church, which is at Rome but cōprehendeth euery Church throu­gh out the whole world that professeth the same faith with it, and acknowled­geth obedience to the same,^(u) Bishop of Rome, as lawfull successour of S. Peter in suprem authority: and there is not any except the Roman Church, that hath published, and planted the one holy apostolicall faith from the ri­sing of the sun to the goeing down ther­of, which denoteth its vniuersality an order to place: there is not any except the Roman Church that can rockon pastours, and Teachers in a continuall line of succession down from S. Peter to the present times, which sheweth its [Page 331]vniuersality in order to time: there is not any Church-Gouernour, saue the Bis­hop of Rome to whose definitiue sen­tence of iudgment,^(x) hard controuer­sies of faith haue been referred in all a­ges. Furthermore it is essentiall to the true Church to begett children in Iesus-Christ through the Gospell 1. Cor. 4 that is to say, to bring whole countries out of darkness of infidelity into the marue­lous light of Christian faith, which not any except the Roman Church hath performed, Sectaries like partriges ha­ue gathered children,Ieremiae cap. 17. per­dix fouet seu congregat quae non pe­perit. Vnde S. Aug. assimi­lat haereticos perdici. which they haue not brought forth: but the Roman Church hath begotten vnto Christ a world of children both in the primatiue times for the first 500. yeares and since. For Germans, Bauarians, Vandals, Po­lans, Sweds, Danes, Noruegians, Hun­garians, Normans, English, and sundry [Page 332]other Countryes since the yeare 600. were begotten in Iesus-Christ through the Gospell by Priests, and Bishops of the Roman Church, as plainly appears by the ancient, and modern histories written of each people respectiuely. And as touching our country of Englād that embraced the catholick faith throu­gh the preaching of S. Austin a Priest, and Bishop of the Roman Church, af­ter its conuersion, which happened in the reign of S. Ethelbert for near a thousand yeares continued obedient to the Bishop of Rome, and constant in the profession of the catholick religion, as do euidence our ancient Cronicles, laws, common laws, ordinances Records foundations of Bishopricks, Cathedrall Churches vniuersities colleges and hos­pitalls which remain monuments of the­se dayes to beare clear witnes of catho­lick religion: wherfore it is a wonder how English Magistrats come to look with so enuious an eye vpon their ca­tholick subiects as to persecute them for conforming their conscience to the full, and constant profession of all their chri­stian progenitours.

CHAR. XX. OF TRADITIONS

TRaditions are vnwrtten doctrines deli­uered by the mouth of Christ, or his A­postles, and committed vnto the keeping of the Church ^(a) as precepts of faith and gene­rall [Page 334]manners necessary vnto saluation. Thou­gh the whole scripture is giuen by ins­piration of God, and is profitable to teach, to conuince, to correct, and to instruct in iustice. 2. Tim. 3. Yet it is not the same thing to be a profitable guide in the way of iustce, and saluation, and to be the sole expedient necessary therun­to; for a head is both profitable, and ne­cessary to preserue a man aliue: neuer­theless it alone without the society, and ministery of the body, is not sufficient enough to continue him aliue: likewise the Sacrament of Eucharist conduceth to the purchase of eternall blessedness: yet cannot effect it without the help of baptism, and faith: and the Chapter set down expresly asserteth, that euen the old scriptures instruct to saluation; and notwithstanding the Apostle requireth of Timothy perseuerance in the doctri­nes which he had heard of him, besides what he had learned from them, wherin he had been versed from^(b) him infan­cy; [Page 335]again albeit the scriptures be a great light, neuertheless they doe not giue li­ght to all a en within the house of God, whose written doctrines they are, vnless they be put vpon the candlestick of the Churches definitions, and vnwritten traditions: for setting these aside scri­ptures are but a light shining in a dark place 2. Pet. 10. in order to many diui­ne ordinances, in regard they doe not shew plainly, clearly, and euidently all the mysterious precepts of Christian faith, that require necessary obseruan­ce: wherefore it is an extream weakness to infer from the light of the written, a negation of light in the vnwritten word of God, as to instruction in iustice, and saluation: and indeed down from the begining of the Church, christian reli­gion hath in all timesTrid sess. 4. cap. 1. decla­rat verita­tem, & disci­plinä Eccle­siae contineri in libris scri­ptis, & sine scripto tradi­tionibus qua ex ipsius Christi ore ab Apostolic acceptae aut ab ipsis Apo­stolis Spiritu sancto dictā ­te quasi per manus tra­ditae ad nos vsque perue­nerūt, & hu­iusmodi tra­ditionū con­temptoros anathemati subiecit. Sectarij vero communiter reijciuns eruditiones apostolicas affirmantes omnia qua sine dispendio sulutis possunt ignorari, apertè contineri in scripturis. been directed, [Page 336]and gouerned by both of the said lights, that is by the written, and vnwritten word, as by laws and customs, which kind of gouerment is common alike to euery common wealth instituted aright. That this double light^(c) of written, and vnwritten Traditions is of necessa­ry, and perpetuall vse in the Church ap­peareth by the second Epistie to the Thesalonians, where S. Paul enioyneth the keeping of both: saying stand fast, & keepe the Traditions which you ha­ue been taught either by word, or our Epistle. All the doctrines necessary to saluation, which the Apostles receiued either from the mouth of Iesus-Christ, or by inspiration of the holy Ghost, they deliuered to the faithfull of those dayes partly in written, and partly in vnwrit­ten traditions, which down from the primatiue Church to the present times haue passed, as from hand to hand in a continuall line of priestly succession. Moreouer it appeareth clearly by the [Page 337]second Chapter of S. Iohns canonicall Epistle, that the Apostles thought it not expedient to set forth in writing all matters of christian religion necessary to saluation: for he expresly saith al­though I had many things to write vnto you, yet would I not write with paper, and inck: for I trust to come vnto you, and speak mouth to mouth, that your ioy may bee full, which he repeateth in the end of his third ca­nonicall Epistle, saying: I haue many things to write, but I will not with ynck, and pen write vnto thee: and doubtless as Christ when he said to his Disciples Io. 16. I haue yet many things to say vnto you, but ye cannot beare them now, meant of many mysteries of faith distinct from those he had already taught them: so S. Iohns meaning was, that he had o­ther doctrines of christian faith, or man­ners to deliuer by word of mouth, then those he had written with ynck, and pen: and truly the particles: That your ioy may be full, doe import as much, being meant of spirituall ioy, such as faithfull christians commonly receiue when they are instructed in things per­taining to iustice, and saluation: and it is not in reason probable, that S. Iohn should vnderstand temperall ioy in or­der [Page 338]to wordly aduantages the intent of his Epistle being to stir vp a Mother, and her son vnto a vertuous life in Ie­sus-Christ; neither is it, as to reason, credible, that so many things which S. Iohn purposely omitted to write were set down in writing either by himself afterward, or by the other Apostles afo­re, there being no scripture testimony wheron to ground those coniectures in­uented meerly by the aduersaries of vn­written traditions: Besids it is plainly euident that sundry vnwritten doctri­nes of christian religion, which are not contained expresly in any part of the new, or old Testament are of necessary credence. For example we must belieue with diuine faith the receiued catalogue, or canon of both Testaments to be the true, and vncorrupted word of God. For otherwise those holy writings would ha­ue nothing of weight with vs, as theron to relie our saluation: notwithstanding not any part of either Testament expres­seth the receiued catalogue; or canon: for example we must belieue that the true sense of the written letter is a neces­sary, and essentiall requisit to faith, be­cause in the sense, that giueth life, and not in the letter, that bringeth death, [Page 339]the true word of God consists: but the true sense of the written letter that is to say how^(d) the written letter ought to be taken whether in a proper, or figu­ratiue signification, is not known but by the interpretation, and tradition of the Church. Again we must belieue, that in one God there is a Trinity of diuine persons, which be really distinct one from an other, and no more: yet not any writing of the Apostles or Euange­lists,^(e) expresly assertes a reall distin­ction, or excludeth expresly a quaterni­ty of persons: and truly though S. Iohn saith in his canonicall Epistle cap. 4. that there be three, which beare testi­mony in Heauen, the Father, the word, and the holy Ghost, neuertheless he doth not say expreslySimplex affirmatio ternarij in aliquo non excludit, vel negat ibi es­se aliquod quartum cū in quater­nario inclu­datur terna­rium, & qui asserit esse tres, vbi sun [...] quatuor non falsum dicit. three only, or that these three are really distinct one from an other; for he addeth these three [Page 340]are one: in so much, that the great Sa­bellian heretick Praxeas taught that God was but one sole person, that car­ried three distinct names in order to three seuerall effects, naming him Fa­ther in as much, as he createth all things: son because be was borne of the Virgin Mary, inuested with human na­ture, and holy Ghost in regard he sancti­fieth all creatures: Wherfore if the A­postles had not deliuer'd to the faithfull of those days by word of mouth a reall distinction in God as to personality, and a reall identity, as to nature, and sub­stance, and the Church likwise defined that vnwritten Tradition, the faithfull of these dayes might haue beenS. Basil. dicit Sabel­lianismum esse quēdam Iudaismum. Sabellius vo­ro qui omni­bus hareticis impietate antecelluit eirca annum 260. haresim Trinitatis propagauit, quod Pr [...] ­xeas omniū primus humo Romanae in­uexit & proximè ac­cessit ad er­rorem Iu­daeorum. Sabel­lians, or Iewes, as for any clear spea­king scripture to hinder them. Again we belieue, that the holy Ghost is not the son of God, nor that his procession is generation taken in the proper sense: notwithstanding without tradition, and interpretation of the holy Church it cannot be proued sufficiently, that is to say, by express scripture-testimony: nor matters it, that the Euangelists doe na­me the second person of the blessed Tri­nity, the only begotten son, for hence it follows not by necessary consequence, [Page 341]that the holy Ghost is no son: for Salo­mon is styled the only begotten son Prouerb. 4. Howeuer it plainly appea­reth by the first booke of Paralipome­non, or cronicles, that he had many brothers, yet he was named the only begotten son in regard he was beloued, as if he had been the only begotten. We must belieue that such,^(f) as are bapti­zed by hereticks ought not to be bapti­zed again: wee must belieue that we are bound to keepe holy our lords day which is sunday, and we must belieue, that there is a necessary obligation to receiue the Apostles Creed: yet for as much as none of all these doctrines be contained expresly in, or can be dedu­ced [Page 342]out of the holy scriptures by immo­diate necessary, and euident consequen­ces they would haue nothing of weight with vs in the conuincing of our vn­derstanding, if the tradition, and defini­tion of the Church were laid a side. Mo­reouer the Lutherans, and Caluinists in regard they reject Church tradition ad­hering to the meer letter of scripture, and their own interpretations thereof cannot as yet after frequent disputes e­uince against the Anabaptists, that the Sacramēt of Baptism ought to be admini­stred vnto infants; where they alledge the words of Christ set down Math. 19. suffer little children, and forbid them not to come to me, for of such is the kingdom of Heauen: as also the practice of the Apost­les, that baptized whole housholds, Act. 19. it is plainly euident that from nei­ther of these testimonies they can as much, as deduce by any necessary con­sequence what they assert as a doctrine of their faith, namely that baptism ought to be applied to young children, that want the vse of reason, especially supposing^(g) what Lutherans, and Cal­uinists [Page 343]hold as an other article of their reformed religion viz. that baptism is not absolutly necessary to saluation, for as to the first testimony though by litle children Christ meant not such only, as can goe, and speake: but also infants suc­king their Mothers breasts: neuertheless the words of Christ declare them only capable of blessedness without mentio­ning baptism at all. Since then Luthe­rans, and Caluinists doe teach, that ba­ptism is not an expedient absolutly ne­cessary to blessedness they can infer no­thing of moment, and efficacy from the­se words of Christ to conuince the Ana­baptists: because the blessedness that is to say, the kingdom of Heauen whereof Infants are declared capable may be ob­tained without baptisin according to Lutherans, Caluinists and Anabaptists: yet for as much, as catholick faith tea­cheth absolute necessity of baptism out of S. Iohn Cap. 3. that except a man be bor­ne againe of water he cannot enter into the kingdom of Heauen, Catholicks can by a clear inference from the said words of Christ proue, that Baptism ought euen [Page 344]of necessity to be administred to chil­dren: because Christs words declare thē capable of the kingdom of Heauen, and consequently of baptism, that being an expedient absolutly necessary vnto the obtaining of it; whosoeuer is capable of any end, is likwise capable of the ex­pedient, or medium which is of absolute necessity in order to the purchasing of it. As touching the latter scripture testi­mony though it containes a most preg­nant coniecture, or presumption, that the Apostles, when they baptized whole families baptised children with all: ne­uertheless it is not sufficient enough to the grounding of an euident, and neces­sary consequence vnto prouing, that de facto they did so, because experience sheweth, that many whole housholds haue no children at all. Wherefore it is cleare, that neither of the scripture te­stimonyes do proue effectually the bap­tism of Infants, laying aside the tradi­tion, and definition of the Church. And truly Lutherans, and Caluinists haue only meer coniectures, and remote in­ferences drawn from the interpretation of their own priuat spirits (which is the Mother of heresies) to euince the foun­damentall, and essentiall doctrines of [Page 345]their reformed religion, namly, that faith alone iustifieth, that there are but two Sacraments: that no addresses of inter­cession ought to be made vnto Saints, or prayers offered for the benefit of soules departed &c. and it is a founda­mentall article of Caluinism, that the Sacrament of the Eucharist signifieth only the body of Christ, being a meer fi­gure thereof: contrary wise it is a foun­damentall article of Lutherans, that the body of Christ is really contained in the Sacrament together with the sub­stance of bread: and though both Cal­uinists, and Lutherans teach, that the scriptures speake, and propounde clear­ly doctrines of faith; howeuer they ha­ue not as yet reconciled that contro­uersy, which, notwithstanding the many conferences, and disputes held about it, continueth in debate: Caluinists impu­te to the Lutherans an heresie, or er­rour in faith for admitting, and the Lu­therans ascribe heresie vnto the Calui­nists for denying the reall presence of Christs body, and bloud in the Eucha­rist: whereby appeareth plainly the ne­cessity of Church tradition, and inter­pretation for the deciding all hard con­trouersies in debate, for as much as [Page 346]they relate to faith. Furthermore God, who is not an accepter of persons. Rom. 15. who is not God of men only, but of women also, and who desireth to saue all of each sex, doubtless instituted a re­medy against originall sin in fauour of men, and women, for as much, as the expiation thereof is absolutely necessary vnto saluation; wherfore in regard cir­cumcision was the remedy proper to men, and could not be applied to wo­men, some other expedient was ordained for their cure, and although no express mention thereof be made in any part of the old Testament; neuertheless that God instituted a remedy for the deliue­rance of womenQuod, qua­leue fuerit illud reme­dium à Deo institutum ad subueniē ­dum faeminis quae nasce­bantur in peccato ori­ginali nulli­bi explicatur in sacris lit­teris nec po­rest deduci ex illis. from the guilt of ori­ginall sin the Iews belieued, as an arti­cle of faith necessary to saluation: and indeed so it was, as appeareth from the necessity of it, and from the proui­dence God hath ouer both men and women: and truly to auerre, that God was defectiue then in necessary requi­sits to the saluation of women is a ma­nifest blasphemy: wherby it is clear, that euen the Iews in the old law held vn­written, besides written tradition as ne­cessary vnto saluation: neither is the said unwritten tradition preiudiced by [Page 347]the reply of some sectaries, saying that the oblation of women in the Temple according to the law of Moyses did free them of originall sin. For that legall of­fring was common alike to women, and men, and Christ was both circumcised, and offered in the Temple: nor by recur­ring for this deliuerance vnto the cir­cumcision of Parents, there being not any passage in the whole Testament of the old law, that carrieth the least sound that way, or that hath relation to the deliuerance of women from originall sin in vertu of their parents circumcision: besides S. Austin, and other ancient Fa­thers expresly teach, that baptism is to Christians, as circumcision was to the Iewes: but no Christian sectary will say that women are sanctified, and conse­crated to God through their parents baptism; for if it were enough for the purging out of originall sin to baptise the male, there would be no need at all to baptise the female sex; hereby it is clear again that the Iews of the old law allowed, and professed vnwritten, besi­des written traditions, as necessary to saluation.

From the premises appeareth, that the word of God taken precisely com­prehendeth [Page 348]both vnwritten, and writ­ten traditions: in consequence of which vnwritten traditions are not additions to the word of God, they being a part therof. Wherfore neither Moyses Deut. 4. saying to the people of Israel: Ye shall adde nothing to the word, which I speake to you, neither shall ye take ought from it. Nor S. Paul Gal. 1. saying to the Galatians though, that we, or an Angel from Heauen preach vnto you ^(h) besids what we haue preached vnto you, let him be accursed: con­demne vnwritten traditions, as sectaries do calumniate the Catholick Church: besides sectaries very vnhandsomly, and weakly do infer from these two scriptu­re testimonies, that no doctrines of faith ought to be receiued, saue such, as be contained expresly in, or by euident consequence deduced from the written [Page 349]word of God: for neither of both doe mention the written word of God. The word, says Moyses, which I speake vnto you, and that we haue preached vnto you, says the Apostle: but if it were granted vnto them what they cannot proue viz: that Moyses then spoke what he had written afore, notwithstanding they could not ouerthrow therby vnwritten traditions, vnless they could proue (which they can neuer doe) that they be additions destructiue of, or contra­ry to the written word of God: for such additions only he meant, and excluded by the cited scriptures: and indeed if S. Paul had meant otherwise, he should haue cursed S. Iohn the Euangelist, that many yeares after his martyrdome writ reuelations, which S. Paul had not preached to the Galatians; likwise the Anathema had touched S. Paul himselfe, that deliuered sundry passages in the acts of the Apostles, which happened af­ter his preaching to the Galatians. How­euer catholicks doe not deny, but that traditions, which are the vnwritten word be contained implicitly in the w­ritten word of God: that is to say, as in a generall principle from whence they are deducible: and the whole word of [Page 350]God is contained in scriptutes, yea in this sole Article of the Apostles Creed I belieue in the holy Catholick Church: in as much as all the matters pertaining to faith and generall manners, and not clearly expressed in holy scriptures are contained expresly in the doctrine of the Church, which the scriptures, com­mend vnto vs as infallible; and indeed the whole word of God is expounded vnto vs in Christs command Math. 18. If he refuse to heare the Church let him be vnto thee as an heathen man, and publi­can: in regard wherof ancient Fathers do auerre all doctrines of faith to be contained in scriptures; that is as in a generall principle, from whence they can be deduced.

CHAR. XXJ. OF THE CHVRCH TRIVMPHANT

THe Church triumphant is a holy Con­gregation of blessed Saints reigning [Page 352]with Iesus-Christ; innocēt souls not liable to any guilt of sin, as soon,^(a) as the earthly house of their habitation is destroyed are translated into an other building giuen of God their Creator, that is, an house not made with hands, but eternall in Heauen: and as now euery creature is a dark glass, whereby God is seen in part, so in the next lifeVerbum di­uinum pro­pter reprae­sentandi per­fectionē vo­catur specu­lum fine ma­cula. God himselfe is a clear glass wherin creatures see him fully, as he is, that is, perfectly, if no­thing of sin interuene to obstruct their passage to Heauen. Now saith the Apo­stle2. Cor. 5. mūc videmus per speculum in anigmate, sed tūc vide­bimus facie ad faciem Aug. in illud Aposto. Philip. 1. sic scribit, inde incipit requies, quae non inter­rumpitur resurrectione, sed clarificatur, quae nunt fide retinetur. wee see through a glass darkely but then shall wee see face to face.^(b) 2. [Page 353] Cor. 5. which words plainly shew, that then * begineth the eternall, when the transitory life endeth: in consequence of which pure souls without offence, af­ter they be deliuered from their earthly tabernacles, do not expect the generall resurrection to put them in possession of the clear vision of God; and truly the desire of S. Paul expressed Philip. 1. and Ephes. 5. to be remoued out of the body, and to be present with Christ, had been very vnprofitable, and imper­tinent, if the clear sight of God wherein consisteth the souls blessedness were to be differred for soe long a series of yea­res: and it matters not, that to be pre­sent with Christ doth not include of ne­cessity a clear sight of his diuinity: for it appeareth by the words of the Text, that the Apostle desired a full clear sight of Christ vnto blessedness, in regard he speaketh of that presence with him, [Page 354]which excludeth faith, saying We know while wee are at home in the body, that we are absent from Christ: for we walke by faith, and not by sight, signifying thereby, that when we are remoued out of the body we wal­ke by sight, and not by faith: but it is the clear sight of God that abolisheth faith according to the doctrine of all ancient Fathers: besids 'tis in reason conuin­cing, that Christ hath not appointed prisons to keepe the Saints of the new Testament out of Heauen, hauing in his ascention trāslated thither the Saints of the old Testament, which were detai­ned afore, as prisoners in the lowest parts of the earth. Again God is far more inclined to reward the iust then to punish the wicked: for his mercyesPsal. 144. miserationes eius super omnia opera eius. exceed all his other works: but his di­uine Iustice^(c) inflicteth eternall sensi­ble paine vpon wicked men sudainly after their remouall out of their bodyes: wherefore doubtless iust men doe quickly after their death receiue their blessed rewards, nothing of offence interuening to obstruct their passage to Heauen; moreouer God is more iust in [Page 355]giuing labourers their hire, then any man whosoeuer: but a iust man doth not suffer the workemans hire to abide with him till morning Leuit. 19. Whe­refore. Since eternall blessedness, that consisteth in the clear vision of God, is the hire of good labourers in the diuine vineyard^(d) payment of it is made quickly after the finishing of their worke; that is, suddenly after their death, wherewith endeth all merito­rious working: but there be two kinds of blessedness the one complete, and full, in order to both body, and soul: the other, which is the principall, and es­sentiall blessedness is not perfect, as to the whole man: but in respect of the soul only. Now when the holy scriptu­res declare, that blessedness, or reward for good works is to be giuen after the generall resurrection they mean only of [Page 356]the consummation thereof, which is full blessedness, named the double stole of felicity in order to both body, and soul: and indeed Christ in the generall iudg­ment, as appeareth by the 25. Chapter of S. Mathew, will say after the same manner, to the blessed. Come ye blessed of my Father take the inheritance of the king­dome prepared for you from the foundation of the world: as he will say to the damned depart from me ye cursed into euerlasting fire which is prepared for the deuill, and his An­gels: but Christ by this latter saying mea­neth, that after sentence of vniuersall iudgment is pronounced the damned whose souls were punished afore shall suffer euerlasting torments of fire in or­der both to the body, and soul for the cōsummating of their misery; wherefore by the other saying addressed to the bles­sed is meant, that in the generall resurre­ction, those, whose souls likwise must be allowed to haue essētiall blessednes afore, shall receiue full blessedness: that is, shall be inuested with a double stole of glo­ry whereof one regardeth the body, and the other the soul. Of this consumma­te, and perfect felicity speaketh S. Mat. cap. 20. and the Apostle 2. ad Tit. 4. whereby the hire, or reward there men­tioned [Page 357]is signified full blessedness giuen to all the good labourers together, when the euening was come, that is to say, to all the Saints at the day of the ge­nerall resurrection: for though all of them were approued by the testimony of faith, and translated into the king­dome of Heauen, as to their souls; ne­uertheless as the same Apostle teacheth Heb. 11. they receiued not the promiss; God prouiding, that they without vs shall not be consummate that is^(e) shall not haue the enioyment of full, and perfect felicity till the generall resurrection: and indeed S. Paul doth not say, that they should not be crowned without vs; but that they should not be consummate without vs, that is, should not receiue the whole promised reward consisting in the blessedness of the soul, togeather with the glory of the body, which is S. Chris. obseruation expressed in his 28. hom. vpon the Epistle to the Hebrews: and noe man can say that there the Apo­stle [Page 358]meaneth by promise, blessedness, as to the soul only, without hauing him contradict himselfe; for he says in the same Chapter that Dauid, Samuel, and the other Prophets had obtained promi­ses, or promised blessedness without vs, which is meant of the souls blessedness obtained at Christs Ascention into Hea­uen: and truly seeing, that a pure soul remoued out of the body is capable of beatificall vision, as the reward of its merits, in reason it is fitting, that it should be beatified before the resurre­ction of the body: whereof Christ is our example, whose soule was blessed be­fore his resurrection: and it matters not that S. Iohn saith Apoc. 6. that he saw the souls of martyrs vnder the Altar: for by the word Altar he cannot meane anLutherus in gen. ex Staphilo 2. p. de tripar­tita eius Theologia, Et Cal. li. 3. Insti. cap. 25. docent sanctos ho­mines tātum esse in Atrio paradisi, ibi­que exspe­ctare diem vniuersalis iudicij out­ward Court, or porch of Heauen, where some sectaries will needs haue all the Saints to abide without knowing god vnto blessedness till the generall resur­rection: because the Apostle saith im­mediatly after in the same Chapter, that white stoles were giuen to euery one, which signifies the clear vision of God. Besids in the following Chapter he ex­presly affirmeth, that they were in the presence of the throne of God, and ser­ued [Page 359]him day, and night: in consequence of which it is plain, that souls are not banished Heauen, and depriued of the crowne of iustice, which is the clear sight of God till the day of generall re­surrection. Wherefore of necessity the Apostle S. Iohn meant by the word Al­tar so ne secret intellectuall room vn­known to vs (and in the house of God are many lodgings Io. 14.) where those blessed souls offer continually sweet in cense of prayses to their Creatour: not­withstanding all this, the holy Church had not declar'd this catholick doctrine, as an express article of faith before the time of Pope Bennet the twelth, who was the first that defined it: which is noe strang thing: for though the present Church laies no claime to new reuela­tions, neuertheless all reuealed doctri­nes were not at once propounded: if the Church had defined the validity of baptism administrated by Hereticks be­fore, or in that age S. Cyprian liued, he would neuer haue asserted an opinion contrary there to, as witnesseth S. Aus. who often excuseth him in regard that controuersie arose before the definition of a generall Council, and the same may be said of sundry other controuersies [Page 360]pertaining to faith, or generall man­ners, which the authority of the Church guided by the holy Ghost hath determi­ned according to the occurring exigen­ce thereof in all times respectiuely: in consequence of the premises such an­cient Fathers (if any such were) as de­nyed the enioyment of the clear sight of God before the generall resurrection in any age preceding the definition of the Catholick Church in reference ther­vnto, are excusable: yet it is certaine that euen all Fathers generally doe de­clare in their writings the doctrine, which the Church now propoundeth in her definitions in order to the said controuersy, as doe plainly proue Co­xius, Egid., Bellar. &c. and the com­mon vnanimous consent of Fathers ou­ght to be preferred before the priuate opinion of a few only; howeuer truly, no man can say, that euen S. Irenaeus, and S. Bernard (which seem to speake darkly, and as it were doubtfully in re­lation to the said catholick assertion) S. Irenaeus li. 5. aduersus haereses cap. 31. S. Bern. ser. 4. de omnibus sanctis, did ex­clude Saints from the clear sight of God, or did confine them to an out­ward Court, or porch of Heauen till [Page 361]the generall resurrection without ha­ueing them^(f) contradict themselues in other places of their writings, and as to Pope Iohn 22. if it was his priuate opi­nion, that the Saints doe not see God face to face till the generall resurrection: yet he proceeded not to a definition in reference theretoBenedictus 12. in extra. quae incipit benedictus Deus ait Ioannem 22. morte prae­uentum nil potuisse defi­nire circa il­lam difficul­tatem. as witnesseth Pope Bennet 12. his successour in the Pope dome, BesidesOcamus 2. par. sui dia­logi cap. 8. Ocham that was a pro­fess'd enemy of Iohn 22. writeth, that in a consistory of Cardinalls this Pope de­clared, that as to that matter of contro­uersy no definition was past, and that vpon notice of any he should be most ready to embrace the sense, and defend the sentence of the Church: which testi­mony giueth euidence enough to belie­ue, that Pope Iohn neuer defined the said controuersy.

As the Catholick Church guided by the holy Ghost asserteth the Saints reig­ning with Christ to haue actuall enioy­ment of blessedness: so likwise declareth them to be our Aduocats, mediatours, and intercessours in the sight of God. Although the office of aduocation, me­diation, and intercession^(g) is proper to Christ alone, as to the most excellent manner thereof: for as much as he only without the helpe of man, or of any Angel through the proper merits of his own passion, and death on the crosle payed the full ransom, or price of all sins, whereby he reconciled vs to God in respect of which the Apostle calleth him theEst vnicus mediator Christus, ratione scili­cet ac medio redemptio­nis, qui pro­prio sangui­ne in cruce effuso nos ab inferno, à diabolo, & ira Dei Pa­tris redemit, & eidem nos reconcilia­uit [...] est au­t [...] [...], & solus media­tor ratioue, & medio in­tercessionis & precum. onely mediatour between God, and man. 1. Cor. 2. that is the sole singular mediatour taken in the singu­lar sence of redemption, after which sort also he is our sole Aduocate, and Patron, that by himselfe alone procu­red for vs mercy in the sight of his di­uine Father: and truly noe Christian [Page 363]asketh, or obtaineth grace in this life or glory in the next, but in vertue of his merits: neuertheless the Apostles, and Saints in Heauen, and the faithfull on earth, that deale with God by interces­sion, and mediate with Christ by prayer also vnto procuring for vs saluation, lay clame rightly to the office of an Aduo­cate, and mediatour taken in a more large sense according to the common vsage of speech, and the scriptures eui­dence as much, which attribute the na­me of mediatour to Moyses, Ieremy, the Apostles, and others, as clearly pro­ueth S. Cytill. l. 12. Thom. cap. 10. also they giue the name of Sauiour, and re­demer to meer creatures. Iud. 3.92.^(h) [Page 364]Esdras. 9.27. Act. 7.35. Wherefore Christ is our Aduocate after a far no­bler manner, then the Saints are. Christ maketh intercession for vs, in as much, as he representeth to his diuine Father his own merits in our fauour. The Saints in as much, as they offer for vs their prayers through the merits of Christ. Christ exhibiteth for vs what is his own: Saints offer for vs what is Christs: and therfore are but inferiour, and secun­dary intercessours which neuer ask, or obtaine any grace for vs but through Christ our lord, which is the close of all Church prayers addressed to the bles­sed Saints: in consequence of which the greatness of Christs glory suffereth no­thing of preiudice, but rather is illustra­ted thereby, since through the immensi­ty of his merits he did not procure on­ly, that his own prayers should be gra­ciously heard, and accepted in the sight of his diuine Father, but likwise the prayers of euery one offered in his name aright, in regard wherof the Apostles, Martyrs, and other Saints, that reigne in Heauen (hauing here on earthS. Cypria. magnus cha­rorū nume­rus nos in coelo exspe­ctant....de sua salute se­curi, pro no­stra soliciti. espou­sed the generall interests of their neigh­bours, and after the imitation of Christ their head promote by intercession the [Page 365]spirituall aduantages of all, notwith­standing, that their own concernments, might haue exacted of them their who­le employment in the behalfe of them­selues, being not then certain of hea­uenly blessedness) doubtles whereas now they enioy a full assurance of the crow­nes of iustice, which their victories ha­ue merited, their desires to aduance the spirituall interests of their friends on earth abound more, and their charity soliciteth more for our admittance into Heauen to be partakers of their inheri­tance in the light of glory Coloss. 1.Tom. 1. Conciliorum Epis. 1. S. Clemens in initio. S. Clement in his Epistle to S. Iames (called the brother of our lord,) auer­reth, that S. Peter encouraging him to accept after his death the gouerment of the Church, promised, that after his de­parture he would not cease to make in­tercession for him, and his flock, ther­by to ease him of his pastorall charge. LikwiseSer. 3. in anniuersario die assum­ptionis. S. Leo the great, that succee­ded in the Church-gouerment ascribeth the good administration therof to the prayers of S. Peter, to whom Christ said before his passion: and thou being conuer­ted, confirme thy brethren, and after his re­surrection, feed my sheepe, my lambs. And indeed S. Peter himselfe saith in the first [Page 366]Chap. of his second Epistle, that he would endeauour after his decease, that the Christians of those dayes might ha­ue frequent remembrance of the things, which he had taught them, wherby it is euident enough, that the Saints depar­ted, haueS. Grego l. 4. dial. ca. 33. quid est quod ibi nes­ciunt, vbi scientem om­nia sciunt. Loquitur de sanctis in cae­lo Deum cla­rè intuenti­bus. vnderstanding, and memo­ry: and in earnest otherwise the compa­rison Christ made Math. 22. to wit, the Saints are, as the angels in Heauen, had been very impertinent: forEuseb. l. 6. cap. 4. refert Potamiena cum iret ad maatyrium promisisse se post mortem suam impe­traturam à Deo miseri­cordiam pro Basilide, qui fuit vnus ex militibus qui ducebant illā ad locū sup­plicij the hea­uenly Angels⁽ⁱ⁾ reioyce at the conuer­sion of a sinner Luc. 15. Besids accor­ding to the common vsage of the pri­matiue Church one beleeuing christian bargained with an other, that he, who went first to Heauen should pray for him, that abided on earth. Let vs (saith S. Cyprian Epis. 57.) pray mutually, one for an other, and whether of vs two shall through the diuine mercy be first called for, let his loue continue, and his prayers not cease for his brethren, and sisters in the world. In like manner S. Hierome spoke to Heliodorus Epis. 1. [Page 367]cap. 2. saying, that when he is once in Heauen he will pray for him, that ex­horted and encouraged him to embra­ce a monasticall state of life. Moreouer in the law of nature Abraham made in­tercession to an Angel for his sons, Io­seph, Ephraim, and Manasse, Gen. 48. the Angel, which hath deliuered me from all euill bless these children. And albeit it can­not be proued, that in any time during the old Testament the people of God prayed directly to the holy Patriarkes, and Prophets after their decease, in re­gard then the Saints departed were not translated into Heauen, and inuested with whi [...]e cloathes of glory, their habi­tation being vnder the earth, as in a prison. 1. Petri 2. neuertheless they ma­de intercession to God, humbly asking of him mercy and grace through the merits of the said Patriarches and Pro­phets.Psal. 131. memēto Do­mini Dauid, & omnis mansuetudi­nis eius: pro­pter Dauid seruum tuū non auertas faciem Chri­sti tui. Salomon asked of God meet helpe in regard of his Father Dauids great meritsExod. re­cordare Do­mine Abra­ham, Isaac, & Jacob scr­uorū tuum. and Moyses in respect of the good workes of Abraham, Isack, and Israel the faithfull seruants of God. Likewise the ancient Iews made inter­cession to God through the prayers of their progenitors departed; And the [Page 368]holy Prophet Ieremy^(k) after his death praid much for the people of Israel. 2. Mach. 75. Neither doth the Prophet Isaias preiudice this catholike truth, saying cap. 63. Abraham knew vs not, and Israel was ignorant of vs: for he meant only, that Abraham, and Iacob did not acknowledge the Iews of those days for their children, because of their greiuous sinns, and iniquities, as the ancient Fa­thers interpret that scripture. Nor Ec­clesiastes, when hee saith, the dead know noe more, and haue reward noe more. For his meaning is not to take all vnderstan­ding, and knowledge from soules remo­ued out of their bodyes: but to inculcate vnto vs, that it is impossible after our departure out of this world to merit a reward, the time of this life being a ne­cessarie requisite there to, according to Christs own testimony Io. 9. the night co­meth when noe man can worke.

But now the ingagement mentioned in the character of Purgatory calleth for an answere vnto the Digbean White; that hath studied diuinity 40. yeares; who as to the contents of this character mainly resisteth the constant^(l) and vni­uersall practice of the Catholick Church agreeing with so large, and euident te­stimony of scriptures, Councills, and Fathers, as are set down; for example in the third accompt of his midle state of souls, to proue, that the ancient practice of the Church was to pray for the dead euen after their souls were beatified. He alledged the 2. Epis. and 1. cap. to Timo­thie, where the Apostle thus prays for Onesiphorus: Our lord grant him (Onesi­phorus) to find mercy from our lord in that day: by which words this knowing Ma­ster, that hath studyed 40. years to build a Theology on Digbean peripateticks, will of necessity proue, that S. Paul prayed, that Onefiphorus might find mercy after he was beatified. Shall I deny [Page 370](saith he) the Apostle prayed, that Onesipho­rus might find mercy euen after his soule was beatified? the Text on all sides confessed for bids me: what then? will our aduersaries say this was not to pray for the blessed? common sense permit's them not. S. Paul did it. But doubtless no knowing man in Theolo­gy, or ecclesiasticall historie (that is, vn­partiall) dare say for his credits sake, that M^r. White doth clearly proue a­gainst the whole practice of the Church, that the faithfull on earth must pray for the blessed, because the Apostle prayed for Onesiphorus saying Our lord grant vn­to him, that he may find mercy of our lord in illo die in that day: for Onesiphorus was not dead when S. Paul prayed, that he might find mercy of our lord in illo die. In consequence of which M^r. Whites inference from the words alledged car­ries no weight with it at all, being grounded vpon a very false supposall: Howeuer the good prayer of the Apo­stle was not in vain for according to the martyrologes both Latine, and Greek Onesiphorus was honored afterward with a crown of martyrdom in Helles­pont; in consequence wherof doubtless he found mercy of our lord in that day, that is, in the day of particular iudg­ment [Page 371]after his death, for it is the con­stant Tenet of the Catholick ChurchApoc. 14. Beati mor­tui qui in Domino mo­riuntur à modo iam di­cit spiritus vt requies­cant à labo­ribus suis. Hic sacer textus ostē ­dit beatos morientes, id est, marty­res, aliosque fideles dece­dentes perfe­ctè iustos sine omni macu­la & reatu poenae, id est obligatione ad poenam nō expectaturos vniuersale iudicium, vt accipiāt bea­titudinem, ita explicat S. Aug. l. 20. de ciuit. cap. 9. that martyrs by their death suffered for the confessing of Christs faith be per­fectly purged of sin both in order to the guilt and paines therof, and imme­diatly possess their glorious crowns which is the beatificall vision, as S. Au­stin lib. de peccatorum meritis. expresly teacheth, saying, he that prayeth for a mar­tyr doth an iniury to a martyr. The same doctrine the Councill of Trent ses. 5. asserteth touching children, that die im­mediatly after baptism; notwithstan­ding they will receiue aduantages in or­der to their bodies in the day of generall resurrection. But as to Onesiphorus M^r. White perhaps will answer that the Apostle supposeth him dead, because in the same Chapter tis said Our lord giue mercy to the house of Onesiphorus. Yet that form of speech doth not make him dead: for the Apostle sayeth Rom. 10. salute them, which are of Aristobulus his house: and M^r. White cannot make it ap­peare by any orthodox writer, that then Aristobulus was dead; again the same Apostle 1. Cor. 10. writeth thus, now brethren I beseech you, ye know the hou­se of Stephanus, and Fortunatus: be you obe­dient [Page 372]vnto such, and yet it is certaine, that Stephanus, and Fortunatus were liuing at that time: for the Apostle saith in the same Chapter. I am glad of the co­ming, or presence of Stephanus and Fortuna­tus. Howeuer the Latine, and Greek Martyrologes ought to carrie more weight with wise, and iudicious men then M^r. Whites meer asserting the con­trary. But let his supposall be admitted gratis: what doth he infer thence. Mary that the soul of Onesiphorus bath not already found, that mercy the Apōstle prayed our lord might grant vnto him, because the Apostle praid that Onesi­phorus might find it, in illo die: in that day. In earnest a manifest weake infe­rence, in regard it relies on a false sup­posall, as the former did, viz. that of ne­cessity by illo die: thay day, is meant the day of generall iudgment: neither doth M^r. White produce any proofe besids his own bare assertion to shew, that to be the Apostles meaning; nor indeed can he produce any; for both the words, that day, as likwise euen the words the day of our lord doe commonly signifie in scripture, and namly 1. Cor. 5. 2. Cor. 1. Philip. 1. 1. Thes. 2. as doeDoctores Rhemenses in Annot a. super cap. 3. Epis. 1. ad Cor. obserue Catholicke writers either the particu­lar, [Page 373]or generall iudgment. And doubt­less the mentioned Text of the Apostle is truly very fied in respect of particular judgment, where vnto euery man is lia­ble immediatly after his death: because euery one shall be iudged in the generall iudgment, according to the account he giues after his death at the particular tribunall of diuine Iustice: and not only the fauour, that a soul findeth in the ge­nerall iudgment, but also the fauour, that it finds at the particular iudgment is called in the scripture mercy; both the one and the other being shown vpon the score of good works, which pro­ceed from the mercyfull grace of God through the merits of our lord Iesus-Christ. Hereby plainly appeareth the vnquietness of M^r. Whits hawty spirite for as much, as through a sacrilegious ambition he endeauours to wrest the Apostles words to ouerthrow the com­mon practice of the whole Church of God. Moreouer in persuance of his vn­quiet ambition he passeth from this scri­pture-text vnto Church Lyturgies bea­ring himselfe confident to euidence thereby, that the vnanimous consent of antiquitie witnes plainly on his side.

Let S. Iames be our first witness (saith he) [Page 374] in his lyturgy of the Hierosolymitan Church; be mindfull lord God of the spirits and their bodyes whom we haue commemorated, or not commemorated, who were orthodox from the iust Abell to this present day. Thou grant them there to rest in the region of the liuing in thy kingdom, in the delights of paradise. And to assure the reader that the Hierosolymi­tan Church (which by origine is the Cheif) in as much as she begun from the iust Abell, could not exclude any, he produceth S. Cyrills testimony (for which he citeth his first catechesis) next, faith S. Cyril; for the holy Fathers, and Bis­hops departed, and of all vniuersally, who are dead from amongst vs.

The second witness S. Basils Mass, or lyturgy, Bee mindfull also of all who haue slept in hope of resurrection vnto life euer­lasting.

The third witnes S. Chrys. Mass, or lyturgy. For the memory, and remission of their sins, who were the founders of this ha­bitation worthy of eternall memory, and all who haue slept in thy communion in the hope of resurrection, and life eternall, our orthodox Fathers, and brethren.

The fourth witness. S. Marks Mass, or lyturgy. Giue rest our lord, our God to the souls of our Fathers, and brethren who haue [Page 375]slept in the faith of Christ, mindfull of our Ancestours from the begining of the world, Fathers, Patriarks, Prophets, Apostles Martyrs Confessors, Bishops, Saints, and iust men, all the souls of Those who departed in the faith of Christ, and moreouer of those whose memory this day we celebrate, and our holy Father Marke the Euangelist: to the souls of all these giue rest our supream lord and God in thy holy Tabernacle &c. and he concludes (saith M^r. White) to their souls grant rest, and admit them to the kingdom of Heauen.

The fift witnes S. Greg. the great his lyturgy. Remember also o lord thy ser­uants, who haue gone before vs with the sign of faith, and now rest in the sleep of peace. To them our lord, and all that rest in Christ wee beseech the grant a place of ease, and light, and peace.

From the witnesses set down M^r. Whi­te argueth thus. So many Patriarchall Churches continually in their publick lytur­gyes beseech God in generall tearmes to giue saluation to all the faithfull departed assig­ning them a place of ease, light, and peace: and where none is excepted all are included: and in our case eminent Saints particularly named: we cannot therefore doubt, but that prayer was anciently offered for the blessed; that is [Page 376]to say, we cannot doubt, but that the an­cient Churches offered prayers for such as departed in the faith of Christ, that they might find mercy, saluation, place of ease, light, and peace euen after their souls were beatified; these aduantages according to M^r. White being the mo­tiues on which ancient Churches groun­ded their prayers, suffrages, and sacrifi­ces, which they offered for such, as were already blessed, that they might find mercy, place of ease, light, and peace, which implies manifest weakness: for he contradicts himselfe, since blessedness is a clear sight of God importing of neces­sity saluation mercy, place of ease, light, and peace. Wherfore it seems a strang thing, that vpon such premises he should conclude with soe much confidence, as if the point were euidently clear, that the anciēt lyturgyes acknowleged pray­ers for the blessed, as to procuring them mercy, saluation, place of ease, light, and peace: besides its not as to reason conso­nant, that the said lyturgyes should re­quire the prayers, and sacrifices of the faithfull on earth for the aduantages of the blessed in Heauen, since these,^(m) [Page 378]lyturgies giue clear euidence of pray­ers, and intercessions made to the bles­sed Saints for the releife of all the faith­full (both liueing, and dead) that stand charged with any guilt, or defiled with any vncleanes. Again to shew the ex­treame wantonnes of M^r. Whites witt in order to singularitie; tis certaine, that down from the first age of the Church to these times he cannot produ­ce one amongst all the ancient, and mo­derne orthodox writers, that interprets the said Masses, or liturgyes in his sense to wit of prayers, and sacrifices offered for the aduantage of the blessed, these hauing noe need, in regard they are sa­tiated with the plenty of the house of God, satisfyed with the fountaine of life, conforted with the son of light, and ine­briated with euerlasting pleasurs Psal. 35. wherby tis euidently manifest, that although blessed Saints be commemora­ted in the lyturgyes of the Church, and the August sacrifice of Christs precious body, and blood is said to be offered for them. Neuertheless it is neuer said, or meant, that such commemorations, and [Page 379]offerings were done to benefit them; and indeed to offer the Churches sacri­fices for the ancient Fathers Patriarcks, Prophets. Apostles, Euangelists, Martyrs according to the approued interpreta­tion of all orthodox writers, is thereby to celebrate their memory vnto hono­ring, and reuerencing them, and to be­seech God, that through their prayers, and intercessions he will heare our prayers, and supplications. We all, saith S. Cyrill Hierosoll. (catechesi 5. mysti­gogica, where he explaines the words of the Greeke lyturgy) beseech thee and offer vnto thee this sacrifice in commemora­tion, euen of those who are dead from amongst vs. First of the Patriarcks, Apostles Mar­tyrs, that God, through their intercessions, may receiue our prayers. After the same manner speaks S. Austin in his 17. Ser­mon vpon the words of the Apostle. 'Tis saith he, the practice, and custome of the Church, which the faithfull know, that when martyrs are commemorated at the Al­tar of God, we pray not for them, but for the rest commemorated, which are dead from amongst vs, wee doe pray: because it is an iniu­rie to pray for a Martyr, to whose prayers we ought to be recommended. Hereby is fur­ther euidenced, that albeit the lytur­gyes [Page 380]especially some of those, which Mr. White alledges on his side seem to di­rect the suffrages of the Church (whe­rof the sacrifice of the Altar is Cheife) euen to the helping of such, as be de­parted in the faith of Christ, rest in peace, and are counted for eminent Saints already: Howeuer that seeming apparence ought to be ascribed to the intricacy of the lyturgyes (wherin words, and sentences are obscurly set down) and the meaning of the Church thereby is to be vnderstood in order only to such faithfull departed, as haue need of helpe. Wherfore S. Tho. supp. q. 71. art. 8. teacheth, that the blessed Saints in regard they haue full enioy­ment of all things in as much, as they are satisfied with the fatnes of the hou­se of God, haue noe need of the Chur­ches suffrages: and S. Cyrill Cateches. afore mentioned, where he explicats the words of the Greek lyturgy, wri­teth thus: We pray to God for the common peace of the Church, for the tran­quility of the whole world, for kings, for soul­diers for the sick, for the afflicted: in sum for all, which haue need of help. Which shows euidently enough that the ancient Churches neuer offered their suffrages [Page 381]for the helping of the blessed Saints, that suffer nothing of want.

But lord God what crafty dealings M^r. White vseth to bring the stream of Church lyturgyes to run on his side, so­me words he cuts of, others cites amiss, and especially omits what concernes the B. Mother of God; as likwise the ad dresses the Church maks to the Saints of God for helpe through their suppli­cations, and intercessions: besides to proue more particularly that S. Iames lyturgy of the Hierosolomitan Church allows of prayer for the benefit of the dead vniuersally, in as much, as it saith be mindfull, lord God, of the spirits, and their bodyes, whom we haue commemorated, or not commemorated, who were orthodox from the iust Abell to this present day. M^r. White addeth these words. But let vs consider more particularly (the point of praying for the blessed) the Hierosolymitan Church is by origine the Chief; the begining from the iust Abell, cannot certainely be supposed to exclude any; and S. Cyril. the Heire of S. la­mes in his first Catechesis will assure vs she did not: adding next (Cyrillus) for the holy Fathers, and Bishops departed, and of all vniuersally which are dead from amongst vs. Where is obseruable M^r. Whites [Page 382]crafty dealing, for in the fift catechesis of S. Cyril. the words set down by him appeare not, that catechesis containing only an explication of faith in order to its definition, which is substance of things hoped for, and a conuiction of things vnseen: Howeuer the said words cited by him are extant in the first mystigogicall ca­techesis of S. Cyril. who before he co­ms at those words set down by M^r. White to proue, that the Hierosolymi­tan Church prayed for the blessed wri­teth thus, when we offer this sacrifice, after­ward we make commemoration of those also, who are dead afore; first of the Patriarkes Pro­phetes, Apostles, Martyres, that God by their prayers, and intercessions may receiue our prayers. But M^r. White leaueth out these words, which sheweth his crafty, and sub­till dealing. Again the words of S. Cyril. thatUerba sub­sequētia hac sunt: maxi­mū est ani­marum iu­uamen pro quibus offer­tur obsecratio sancti illius & tremendi, quod in altari positum est sacrificii, quod exemplo demonstrare volumus; scio enim multos dicere quid iuuat animam in peccatis ex hoc mundo decedentem et­iamsi in hoc sacrificio mentio fiat illius? Ansi rex aliquis eos à qui­bus offensus est in exilium pepulerit postea vero illorum propinqui coronam aliquam conficientes pro his, qui in supplicio sunt, exulibus eidem (regi) offerrent, nonne condonationem aliquam suppliciorum dederit? ad eūdem medū & nos pro defunctis precationes adhibemus. follow the words set down by M^r. White doe preiudice his doctrine of the midle state of soules; and there­fore on purpose he omits those likwise. [Page 383]The same crafty dealing he employes about S. Marks lyturgy, that is of Ale­xandria for there he omits mentioning the precedent, of which the subse­quent words depend, and ioynes words together, which haue nothing of con­nexion. For example: the words, Of our Fathers and bretheren, who haue slept in the saith of Christ, down to the words, and moreouer of those whose memory this day we celebrate, and our holy Father Marke who taught vs the way of saluation, doe not containe a prayer for the Saints, becau­se the Euangelist saith expresly grant vnto them rest, mindfull of the Saints, that is mindfull of them; through the intercession of the Saints; but truly the subsequent words to wit, To thesoules of all those giue rest haue no relation to the pre­cedent commemoration. Neither doe the particles of all those giue rest compre­hend the Saints commemorated afore in regard, that both afore, and after those words is recited the angelicall saluta­tion Aue Maria, and after this is expres­sed in the lyturgy, that the Deacon rea­deth [...]: that is the holy tables containing a Catalogue of all the faith­full departed: afterward (saith the ly­turgy) the Priest decently bows his bo­dy [Page 384]and prayeth, vttering the words set downe, viz, To the souls of all those giue rest, our supream lord, that is, to the souls of all those, which be contained in the said Catalogue, the names whereof the Deacon had read: and whereas S. Marke concluds saying To their soules, I say, grant rest, and admit them to the king­dom of Heauen, that conclusion is only a repetition of the precedent prayer To the soules of all these giue rest our supream lord, and God, and consequently did not relate vnto the blessed Saints, that had no need of such a prayer, but to those named in the Deacons [...], that receiued help. After the like manner M^r. White dealeth in citing the Ro­man, or S. Gregorie the greats lyturgy, which is thus. Remember alsoe, O lord thy seruants N.N. that is, such as I name, or intend to pray for, who haue gone before vs with the signe of faith, and now rest in the sleep of peace. After which words the Preist according to the rubricke there set down ioynes his hands together and prayes during a little while for the said. N.N. which he nameth, or intendeth to pray forInnocen­tius & Ale­xaner Sū ­mi Pontifi­ces item Ga­briel & Al­bertus diser­tè docēt post verba illa dormiunt in somno pacis, debere fieri memoriam specialē (non vniuersalem vt perperam dicit Albius) defunctorum parētum, & corū quibus missam spe­cialster ap­plicare vo­luerit sacer­dos: his po­tius creden­dum est, quā Albio. and afterward only it follow­eth To them O lord, and all the rest in Christ we beseech thee grant a place of ease, and [Page 385]light, and peace; whereby tis manifest that M^r. White weakly, if not craftily goes about to proue from those words, that S. Gregorie prayed for all, who were baptized, and departed in the communion of the Church. And indeed soe it should follow that he prayed for the most blessed Virgin, that is aboue intercession, exceeding all the Angels in sanctity. But tis great pity, that the ex­tream wantoness of M^r. Whits witt should so carry him away, and soe har­den his mouth, and fortifie his stomack as to disgest a morsell of doctrine, that by his own confession contradicts the generall practice of the whole Church. Furthermore to cleare more amply all these, and other obiections which secta­ries commonly draw from vncertain­ties, and intricacies of Church lytur­gyes to preiudice Catholick verities, there is nothing of absurdity, or incon­ueniency if we answere them, that the holy church represents therin the de­parture of Saints out of the world, that is the exact time, when their souls were remouing out of their bodyes: for example in the Mass for the dead, when t'is celebrated for such as died some hundred yeares afore, the Church [Page 386]in that prayer of the offertory (Our lord Iesus Christ deliuer the souls of all the faith­full departed from the paines of hell, from the deep lake, from the lions mouth: let not bell swallow them vp) represēts those souls vn­to Christ, as if euen then they were de­parting, and considers them as if euen then they were in the agonie of death, and therby noe lye is committed: for a Priest celebrating the Mass of the fourth sunday in Aduent does truly say without lying (Drop down yee Heauens from aboue, and let the clouds raine the iust. Send downe the lambe, the ruler of the earth.) Because the Church therby only repre­sents the humble supplications of the ancient Patriarks and Prophets for the accelerating of Christs preordained co­ming into the world, as if they were present in that moment of time, when those holy Fathers soe prayed. And truly that glorious Emperour Charles the first by the aduice of his Ghostly Father commanded, that his funerall should be celebrated, and the office, and the Mass likewise of the dead sung for him, as if he had been dead indeed, when he was aliue.

The premisses euidence enough the true sense and meaning of the Chur­ches [Page 387]lyturgyes against all hereticall in­terpretations. Howeuer an answer shall of M^r. Whits proofes. To wit: nor is it, saith he, infrequent among the pious when they name a Saint, or Martyr to adde; whose glory God increase. Hereby M^r. white ei­ther means essentiall, or accidentall glo­ry, if he vnderstand an increase of es­sentiall glory in order to the intensnes therof, he teacheth an heresy for the Church of God ascribes such an increase of blessednesConcil. Flor. in dee. vnionis desi­nit animas beatorū vi­dere clarè Deum sicut [...] est sed alian [...] alia perfe­ctius pro di­uersitate meritorum. Et definitum est sess. 6. can. 32. iu­stificatum bonis operi­bus augmē ­tum gratiae mereri, & ita profit en­tur veteres Patres. Et ratio distri­butiua iusti­tiae exigit, vt plus merenti maior red­datur mor­ces. to the Saints own merits and not to the prayers of their friends according to that saying of the Apostle 2. Cor. 9. He that soweth sparingly, rea­pes alsoe sparingly: and he that soweth liberally shall reap also liberally: and in­deed it is the proprietie of distributiue iustice to better the reward in order to such as deserue better: and God com­penseth the merits of his faithfull accor­ding to destributiue iustice; but if M^r. White vnderstand an increase of acci­dentall glory either in order to speciall reuelations of mysteries whereof the Saints were ignorant afore, or in order to a greater measure of honour, and re­uerence from the faithfull aliue, that makes nothing to his purpose, and in [Page 388]that sense may be meant that saying:⁽ⁿ⁾ Whose glory God encrease: and after that sense Christians pray. Glory be to the Fa­ther to the son and to the holy Ghost. Amen.

CHAR. XXIJ. OF FOVNDAMEN­TALL, AND NOT foundamentall Articles of faith.

T'Is a moderne distinction, that was ingeniously contriu'd by^(a) Mar­ke Anthony de Dominis Arsh-Bishop of Spalatto, and brought into the Pro­testant Church in order to the said Churches claim vnto, as to foundamen­tall, and disclaim from the Roman Church, as to not foundamentall Arti­cles of faith, that is, as to errours in or­der to such Articles of faith, as may be [Page 390]denyed without hurt of faith, and loss of saluation, though sufficiently pro­pounded, in regard whereof they beare the name of not foundamentall,Protestātes communiter constituunt hocdiscrimen inter fundamentales, & non funda­mentales, (quod scilicet damnabile sit ab illis dissentire, cū sufficienter proponūtur, non item dis­sentire à nō fundamen­talibus, dum sufficienter proponūtur) vt vniuersa­litatem, & amplitudinē suae Ecclesiae estendant. as di­sinct frō foundamētals, which cā not be reiected without incurring both loss of faith, and saluation: in consequence whe­rof Protestans of theses dayes common­ly represent the Roman Church, as a naturall body, that is partly sound, and partly vnsound, infected with sundry soares and vlcers which is to say, that al­though the Roman Church hath conti­nued alwaies sound at heart hauing ne­uer deuiated from the true doctrin of Christ, as to foundamentall requisits vnto saluation: neuertheless she still re­taines sundry errours in order to not foundamentall requisits, which they pretend to haue purged away, and ther­by make their Church to be the same with the Roman Church, as to the sound part therof.

Marke Antony de Dominis saw a ne­cessity of inuesting the Protestant Church with visible existence, least it might appeare to haue perished afore, and with perpetuall succession of Pa­stors, and Teachers, these being of ne­cessary vse in the gouernment therof, [Page 391]for as much as they be essentially re­quired to the professing of faith, prea­ching the diuine word, instructing the illiterat, and administring the Sacra­ments, which functions could neuer ha­ue been performed, if the Church of God, (wherof these be necessary mar­kes) had been inuisible, and therby de­stitute of Pastors for the work of the mi­nistery: wherfore to fit vnto the Pro­testant Church visible existence, and a series of Pastors, and Teachers, in a continuall line of succession down from the Apostls, he aduiced such as carried on the Protestant Reformation not to quitte all claim to the Roman Church, without which, visible existence, and perpetuall succession of their Church had been impossible, since no one so­ciety of Christian belieuers appeared vpon earth (when the Protestant Re­formation begun) that was seperated from the Church of Rome. Again he saw, that by asserting the Romā Church to haue in all times reserued necessary requisits vnto saluation, that is, foun­damentall Articles of faith, it might seem, as to reason consonant, that the Protestants departure from it, had been without cause, and thereby they, as to [Page 392]reason might be counted guiltySecundum Aug. l. 1. con. Epis. Parm. cap. 4. schisma om­nia scelera supergredi­tur. of deadly schism for going out from, and breaking vnity, and communion with a Church, wherin, if they had continued, they might haue attained vnto salua­tion; therfore to escape this rock, he ad­uiced again that Protestants should re­present the Roman Church, as infected with errours crept into it, in order to not foundamentall Articles of faith and to assert the quitting of these, and not the Roman Church, as to the sound part therof; in consequence of which Protestants infer the now Ro­man Catholicks who perseuer in, not themselues that rooted out the er­rours, that were crept into the Ro­man Church, to bear the infamous brād of schism; thus the distinction of foun­damentall and not foundamentall Arti­cles of faith serues the Protestant Re­formation, and might haue weight with it, if any exāple could be produced from any Christian Church preceding the Protestant Reformation, that so distin­guished between foundamentall, and not foundamentall Articles of faith, ma­king it damnable to dissent from those, and not damnable to dissent from these, sufficiently proposed: and indeed the [Page 393]going of the Children of Israel on drie ground thorow the mids of the sea, the raising of Lazarus vnto life by Christ, and sundry other Articles of faith, whi­ch according to Protestās are not foun­damentall, neuertheless cannot be de­nyed without hurt of faith, and loss of saluation. Wherefore the primitiue Church taught, that all Articles of faith sufficiently propounded ought of necessity to be belieued; for the first Council of Nice condemned seuerall Hereticks euen for asserting errours, which were not against foundamentall Articles of faith, namely the Quarta­decimani for celebrating the solemnity of Easter at an vndue tyme, and Can. 8 ma­de an ordinance forbidding the recei­uing of certain hereticks called Cathari, into communion with the Catholick Church, vnless first they promised in writing, that they would embrace, and keep all the doctrines therof without making any exception, as to founda­mentall, and not foundamentall Arti­cles of faith.Aug. l. de haeresibus v­bi enumeras­set multas haereses, qua­rum plures non erant cō ­tra Articu­los funda­mentales, in fine tamen, vniuersali­ter de omni­bus ait, chri­stianus Ca­tholicus ista non debet credere. Besides not one scripture testimony, or one authority of ancient Father; can be alledged to proue, that diuine faith is consistent, with one sole [Page 394]errour, that is against anyS. Chrysos. in Gal. 1. ad illud & vo­lunt subuer­tere. Quem­admodum, inquit, in moneta Re­gia qui pa­rum aliquid amputaue­rit de impres­sa imagine totum nu­nisma reddit adulterinū: ita quisquis sacrae fid ei vel minimā particulam suhuerterit, in totū cor­rumpisur; idem docet Theodor. l. 4. his. cap. 16. & 5. Prosper Epis. ad Vir­ginem De­metr. alie­nus, inquit, est à nume­ro fidelium & à sorte sanctorum, qui in aliquo à Catholica veritate dissentit. one Article therof. For indeed euery errour against an Article of faith is an errour against faith: in cōsequence of which one act of hereticall infidelity expelleth faith as darknes dissipateth light, and as one sole mortall sin driueth away christiā charity: and although naturall habits, as they are got leasurly by frequēt acts of the same liknes, ād so lost at leasure by sundry acts of contrary likenes; neuertheless faith, that is a diuine habit supernaturally in­fused, is wholly lostIo. 2. qui offendit in vno factus est omniumreus, prasertion quoad incturam totius habitus gratiae & charitatis, qui habitus tam facilè vno peccato mortali, quam pluribus deperditur. 1. Cor. 6. & Rom. 6. stipendium peccati mors, vbl dicitur peccati, in numere Tingulaeri. by any one act of errour, that importes a voluntary dis­sent from any whatsoeuer Article of faith sufficiently propounded; and the reason hereof is manifest, because who­soeuer so dissenteth reiecteth diuine re­uelation together with the veracity of God, which is the indiuisible object, and consistency of diuine faith, and re­gardeth all the Articles therof alike: wherby is plainly euident, that tis vnaduisedly, and in vain conceiued that the Roman Church is one indiui­duall [Page 395]body, partly sound, and partly exulcerated, or one indiuiduall field, that in part is filled with thistles and netles, and in part purged of all euil hearbs by the industry of a carefull hus­band man, seeing that the true Church of God is inconsistent with errours a­gainst Articles of faith, as appeareth by the reasons alledged; and indeed the true Church is the spouse of Christ wit­hout spot, or wrinckle, and so shall con­tinue to the end of the world vnder the the infallible conduct of the holy Ghost, who will neuer suffer the ga­tes of hell to preuail against her: Mat. 18. in consequence of which she shall ne­uer lose her spousall innocency, integri­ty, and fide lity; wherfore if we will auer­re that the Roman Church was once the true Church of God of necessity she ou­ght to continue so, and if we will cōfess, that the present Church of Rome con­taines all foundamentals, that is, all ne­cessary requisits vnto saluation, of ne­cessity the opinion of errours crept in, in order to not foundamentall Articles of faith, ought to be laid aside.

But to whom shall it belong to distin­guish the foundamentall Articles from not foundamentall, and meer arbitrary? [Page 396]not to the Pope surely and such Christiās as yeeld obediēce to his Holines because these acknowledge for foundamentall Articles, what the Council of Trent hath defined: nor to the ancient Church, in regard, that frō tyme to tyme, she hath condemned, and excommunicated tho­se, which dissented from any poynt of the generall faith, or from generall Co­uncils: for though the Pelagians, Dona­tists, and other sectaries confessed the misteries of the Trinity, and Incarna­nation, and other foundamentall Arti­cles of Christian faith: neuertheless they were not tolerated, but anathematised by the ancient Church, and by the Fathers execrated, as Heretiks. Yet perhaps it will be answered that the determination belong's to the vnanimous accorde of all those which in any manner confess, and worship Christ. But if the vniuer­sall consent of these were required for the making, or appointing foundamen­tall Articles necessary to the obtaining of saluation, this should be none, viz: The Diuinity of the son of God. Because the Arians denyed it: nor The Diuinity of the holy Ghost. Being the Macedonians de­nyed it, nor The blessed Trinity because the Sabellians denyed it. Nor the vnion [Page 397]between the diuine, and human nature in one diuine Person, for Nestorius denyed that vnion: wherby euidently appears that tis not possible for Protestāts to de­terminate which Articles of faith be foū ­damētall, and which be not foūdamētall. That is, to set down precisely such Ar­ticles of faith as can not be denyed wi­thout loss of saluation, and such again as to deny, is not damnable. Howeuer it is euident enough, that Protestants, (ha­ueing neither vnion, as to diuine faith, nor communion as to the ministery of Sacraments with the Roman Church) cannot make a good claim to a visible existence, and perpetuall succession of Pastors, as deriued from her. Again their going out from that Church, which they confess to haue been once the true Church of God, and still to re­taine requisits necessary vnto saluation, argueth them guilty of deadly schism, caused by themselues, that departed from, and not by Catholicks, that abi­ded in her. In euery ciuill state such as dissobey, not such as obey authority, such as abrogate, not such, as conserue the ancient lawes, and ordinances, such as reject, not such as keep the setled cu­stomes therof, bear the infimous brand [Page 398]to all posterity, of being the men, that rent, and diuided the common wealth: but Protestants haue dissobeyed, not obeyed, abrogated, not preserued: re­iected, not obserued the authority, lawes, and Customes of the Roman Church, hauing by their own power only, vnder a specious colour of refor­mation introduced nouell doctrines, lawes, and rites, contrary to the vsage, and practice therof: wherfore they of necessity bear the guilt of deadly schism, and not Catholicks, that haue altered nothing. Besides Protestants went out of the Roman Church without cause, for at the time of their departure, the Roman Church retained all requisits necessary vnto saluation for then was there no Christian Church vpon earth. Seperated from her, so that, when the Protestants reformation begun, the Ro­man Church or none was the true Church of God, in consequence of which their departure was without cau­se.Aug. l. 3. de baptis. con. Donat. c. 2. in fine, ait, si Eccle­sia Romanae sit verae Dei Ecclesia in qua salus haberi po­test, non ha­bent (Dona­tista) sua pracisionis aliquam de­fonsionem, sed exeundo, & commu­nionem Ec­clesiae relin­qu [...]do in quae poterāt saluari, ir­rucrunt in sacrilegium schismatis. For whosoeuer goeth out from a Church, wherin he might attaine to sal­uation goes out without cause, and commits sacriledge of damnable schism, as the great Doctour S. Austin teacheth in his third book of baptism against [Page 399]the Donatists. Moreouer this asserted truth appeares euidently by the founda­mentall doctrines of Protestant Reli­gion which are as opposite to the faith of the Roman Church, as the ends of a Diameter are ouerwhart, and cross. For example Protestants commonly teach that good works proceeding from di­uine grace can neither iustify, nor me­rit saluation, these being prerogatiues of faith only, in regard wherof it bea­res the name of iustifying faith: but all ancient and modern Pastors and Do­ctours of the Roman Church assert that good workes exercised in, and by diui­ne grace doe bring vnto iustification of life, and that they are in order to me­rit, causes of euerlasting saluation, as wicked workes in order to demerit, are causes of perpetuall damnation: Pro­testants commonly teach, that the sacri­fice of Mass wherin Catholick Priests offer the body, and blood of Christ for the liuing, and dead; is a blasphemous tale, and a dāgerous deuise. Protestants cōmonly teach, that confirmation, Pe­nance, Order, Extream-vnction, and Matrimony want requisits necessary to an Euangelicall Sacrament. Protestants commonly teach that the doctrines of [Page 400]Purgatory, Indulgences, religious vene­ration of holy Reliks pertaining vnto, and inuocation of Saints are idle fan­cies, and trifles, crept into the Church without warrantable authority of scri­pture testimony. Protestants commonly teach sundry other doctrines as foun­damentall requisits to their religion clean contrary to the faith of the Ro­man Church, as is manifestly demon­strated in the Characters concerning the outward Sacrifice of Masse, Confir­mation, Penance, Order, Extrem-vn­ction, Matrimony, Purgatory, Indul­gences, and Adoration. From the pre­mises is inferred, that the Protestant. Reformation cannot borrow of the Ro­man Church visible existence together with continuall succession of Pastors vnto perpetuating that Church in foun­damentall Articles of faith vnto excu­sing from schism. Howeuer it cannot be denyed but that Protestants can shew clearly, that the whole body of doctrines foundamentall to Protesta­nism hath been asserted by sundry lear­ned men, that liu'd in sundry ages res­pectiuely long before their reformation began: namly Simon Magus taught, that faith alone was an expedient, suf­ficient [Page 401]vnto saluation, as witnesseth S. Irenaeus, and rejected good works, as vnnecessary therto, as doth attest Cle­mens Romanus: Manichaeus despised the Sacrifice of Masse, spoiling Christs Church of all outward sacrifice, as wit­nesses S. Austin: Nouatus impugned the Sacraments of Confirmation, Eucharist Extrem-vnction, and Matrimony, as S. Cyprian affirmeth: Vigilantius detested the inuocation of Saints, and the vene­ration of their Reliques, and likewise single life of Priests, as S. Hierom rela­teth: Iulian the Apostat had in detesta­tion the cross of Christ, and demolis­hed his statue, as Eusebius writeth: Ae­rius condemned prayers and sacrifices offered for the souls departed, as S. Au­stin, and S. Epiphanius auerre. But that which is exacted of the Protestants, is to shew from the first age for 1500. yea­res a setled company of Christians, and the place, country, town, or village where they liued, that taught and prea­ched the whole body of their founda­mentall doctrines; it is not enough to produce the example of such, as at dif­ferent tymes, and in different places a­greed with them in two, or three of their Articles, for that is not sufficient [Page 402]vnto constituting a society of true be­lieuers, because so Turkes, and Iewes might be lifted for Protestants, these agreeing with them, as to sundry Arti­cles, namely they deny the Popes supre­macy, transubstantiation, inuocation of Saints, and the sacrifice of the Masse. Again the fore named sectaries themsel­ues were destitute of visible existence and perpetuall succession, and conse­quently could not deriue either of both vnto the Protestant Church. Besides Simon Magus, Manichaeus, Nouatus, Vigilantius &c. bear the infamous brand of being condemned Hereticks before the Protestāts reformation begun. How­euer some Protestants there be that en­deuour to proue their visible existēce in a long line of succession from the Albi­genses but vnaduisedly, first because this seed of sectaries knowes not to de­riue the Genealogy of their own Reli­gion down from the Apostles, which is the question in debate wherin satisfa­ction is expected: secondly the Albi­genses are condemned Hereticks, that taught doctrine impious, and blasphe­mous, for example, they asserted a good, and an euill God, denyed originall sin, reiected baptism, and impugned the [Page 403]resurrection of bodyes. By the premises plainly appeareth that Mark Antony de Dominis Bishop of Spalatto his distin­ction between foundamentall, and not foundamentall Articles of faith carrieth nothing of weight with it; t'is like a spe­cious building, that wantes a good foun­dation to support it. And truly it is as im­possible an enterprise to proue the visible existence, and perpetuall succession of Protestant Pastours, from the Roman Church, as it is for Caluinists to shew that the true Church of God laid hid for sundry ages inuisible without peris­hing; which is impossible also: for the markes of a liu'd Church are profes­sing of faith, preaching of the diuine word, instructing of the illiterate, and administring of the Sacraments, which functions can noe more be executed in a Church, that is inuisible, then in a Church that is perished.