(n) 2. Cor. 10 8. 13 10. hath God giuen this power to edification and not to destruction Moreouer to the intente that the stubbourne and rebellious persons may feele that (o) Mat. 18 17. et ibi Hieron power of chastising and excommunication which Christ hath ordained and Sainte * 1. Cor. 5 3. 1. Tim. 1 20. PAVL exercised and by the same may be corrected repressed Here vpon (p) l. de fid et op c. 5. 3. l. 3. con Parm. c. 2. Greg. ho. 26 in Euang. Chrysost l. 3. de Sacerd. S. AVGVSTINE they saith he that gouern in the Church maye exercise discipline so it bee without tumulte and in peaceable manner against the wicked outragious Wherfore in all these thinges to omit many others it is manifest that the Churches authoritie is not only profitable but also necessarie so that without the same doubtlesse the Christian common welth might be thought nothing els but a very Babylonical confusion And therefore as we doe beleeue the Scripture and relie vpon it and attribute vnto it speaciall authoritie for the testimony of the holy Ghost speaking (q) 2. Pet. 1 19. 2. Tim. 3.16 Mat. 18 17. Io. 14 16.26 16 12. within it so also doe we owe faith reuerence and obedience to the Church for that by Christ her heade and spouse she is informed endowed confirmed with the (r) Act. 2 4. Eph. 4 4. same spirite so that it is not possible but that she be as she is called the (Å¿) 1. Tim. 3 15. Piller and grounde of truth 17 What is the fruite and commoditie of the whole doctrine touching the preceptes Traditions of the Church IT is certes very greate and full of variety And surely the first is that we may knowe that we are not tied to letters only or to diuine Scriptures For to vse the words of Saint Ireneus (a) Lib. 3. c. 4 Epi. haer 61. What if the Apostles had lefte vs no Scriptures must we not haue haue followed the order of Tradition which they deliuered vnto them to whom they committed the Churches therfore hath S. BASILL (b) Lib. de spir sanct c. 27. saide very well The verities which are helde and taught in the Church some we haue out of the doctrine set forth in writing some wee haue receiued from the Tradition of the Apostles in mysterie that is in hidden and secrete manner Both which haue equall force and authoritie to the furtherance of pietie And these no man will gainesay that hath beene but euen meanly experienced what the lawes of the Church are And it caÌ„ not be doubted but that (c) Io. 20 30 21.25 Aug. ep 108 ad seleucianam Christ and his Apostles both did taught many thinges which although they are not written yet they doe very much appertaine vnto vs and all posteritie Of which S. PAVLL (d) Phil. 4 8. warning vs in generall saith For the rest brethren what thinges soeuer be true whatsoeuer honest whatsoeuer iust whatsoeuer holye whatsoeuer amiable whatsoeuer of good name if there be any vertue if any praise of discipline these thinges thinke vpon which you haue both learned and receiued and heard and seene in me these thinges doe you and the God of peace be with you The next commoditiy of them is that we may rightly vse Christian libertie which men giuen to idlenesse and riote if euer at any time now most of all doe make an occasion to the fleshe as the (e) Gal. 5 13 2. Pet. 2 19. Apostle speaketh vnder pretence thereof they serue their filthy pleasures whatsoeuer in a manner they haue a fancie vnto though it concerne euen the alteration of the decrees of Religion they thinke it lawfull for them to doe Aug. ep 118 cap. 1. 5. But froÌ„ this prophane noueltie and rashnesse the Apostolicall and Ecclesiasticall Doctrines decrees do call away defend terrifie vs bridling mans licentiousnesse teaching vs to vse Christian liberty in a coÌ„uenient sort to wit so that (f) 1. Pet. 1 18. Ro. 6 18.22 Gal. 3 13. 4 31. Ro. 8 2. being made free by Christ froÌ„ the yoke of sinne bondage of the olde lawe we may willingly of our (g) Psa 53 8. Col. 3 23. Luc. 1 71. 2. Cor. 3 17 Ro. 6 22. 1. Cor. 9 19. 1. Pet. 1 22. 2 20. Luc. 21 19. Mat. 4 1.7 16 14. owne accorde performe Christian dutie we may serue God in holinesse and iustice we may followe the holy Ghost as our guide in the lawe of Charitie being the seruauntes of iustice the sonnes of obedience the practisers of humilitie the keepers of patience and louers of penance and of the Crosse You saith the (h) Gaâ—l 5 1â— Apostle are called into libertie only make not this libertie an occasioÌ„ to the flesh but by charitie of spirite serue one another To the nourishing maintenaÌ„ce of which charitie of spirite in the dutifulnesse of an holy seruitude both all honest thinges are profitable and the deuoute obseruation of the Tradition of the Church is vndoubtedlye most auaileable The last vse and commoditye is that we may truly discerne betwene the lawfull and bastarde children of the Church or betwene Catholikes and Heretikes For (i) Vincen. Liren the first doe simply stay them selues in the doctrine of the Church whether the same be deliuered vnto them in writing as in the Bible or approued by the TraditioÌ„ of the Fathers For they doe followe the worde of God Doe (k) Pro. 22 28. Eccli 8 11. Deut. 32 7. Hier. c 16. not goe beyond the auncient boundes which thy Fathers haue set But the other which are Heretickes doe swarue from this simplicitie of faith from the approued sentence of our reuerende mother the Church of the holy Fathers and they trust to much either vnto them selues or to those that haue reuolted from the Church insomuch as euen being warned they doe not come backe amend their error And therfore of them hath Saint PAVL so seuerely decreed when he saith A man (l) Tit. 3 10. that is an Hereticke after the first and second admonition auoide knowing that he that is such a one is subuerted And to conclude with (m) ad Pompeium S. CYPRIAN whosoeuer hath reuolted from the vnitie of the Church he must needes be founde in the company of Heretickes 18 What finally is the summe of all the premises THose thinges that from the beginninge hetherto haue bene handled touchinge the summe of Christian doctrine doe tend to this end that the true wisdome of a Christian man might be described and set before vs which is comprehended in these three (a) Aug. l. 2. tetr c. 63. vertues (b) 1. Cor. 13 13. 2. Tim. 2 22 faith hope charitie By faith the soule doth (c) Heb. 11.1 firmlie consent vnto Gods truth and relie vpon the same By hope
vnto theÌ„ so much of Ecclesiastical helpe as may sufficiently recompence for theÌ„ But euen in these Pardon 's also is required a iust conuenient cause without the which they shall haue either none or not so greate force as the wordes doe soundâ— is we saide before The like also is to be iudged of the estate of grace of him which obtaineth the Indulgence for the deade Grace is not alwaies required in him which â—â—â—teth an Indulgence for the dead yet with some difference betweene these Indulgences and those which are graunted to them which liue in this worlde For two manner of workes may the POPE require in Pardon for the Dead The first are workes which haue no other goodnesse in them than that which they haue of sâ—eâ—dâ—eâ— as if the Pardon should runne thus Whososoeuer visiteth this Church or saieth such a Praier c. shall deliuer a soule out of Purgatory And such things being doone out of Gods grace because without his 〈◊〉 the worke hath â—o goodnesse in it there cannot be a sufficient cause of Pardon and therefore the Pardon auaileth nothing Other workes may haue some goodnesse in themselues or in some extrinsecal thing although they haue â—â—ne by the doer As if this should be the forme of the Indulgence Who saith MASSE or causeth to be said MASSE for such a cause or giueth Almes for the maintenance of such a place shal deliuer a soule out of Purgatory For certaine it is that MASSE ALMES doe good vnto the Church although they wh ch saide it or made them to bee giuen bee not in Grace And in such workes Nauarre Sotus if by some circumstance the minde of the POPE be not gathered to the contrary that is that he require that they be deuoutly and with grace perfourmed then may the Pardon be obtained for the dead by one which is not in grace For heere the POPE graunteth the Pardon for a iust cause which is Gods glory and honour by those charitable workes and the other doth nothing concurre vnto it but by determining the person to whome the POPE may apply it Euen so is it in the Dirige of a naughty Priest offered for one that is dead as for the MASSE it is certaine that it hath effecte of it selfe without any respect to him which saith it euen for those for whoÌ„ a naughty Priest doth offer it Who if he say this Dirige of his own deuotion priuately it is nothing auaileable But if he doe it to fulfill the bond of the Church whose Minister he is or in the Quire than doth it very much profite the Deade for in this he beareth the person of the wholle Church So also is it if my man being in sinne giue out of my Purse by my consent or generall leaue Almes to the poore For in these examples the workes are more â—f 〈◊〉 â—ersons than of those which doe execute thâ—◠〈…〉 it in the Suffrages and Indulgenâ—◠〈…〉 when the POPE respecteth the wâ—◠〈…〉 the goodnesse thereof in the effecte 〈…〉 recite from a naughty roote from wâ—◠〈…〉 no goodnes at al. For in such a case aâ—◠〈…〉 â—arâ—â—â—cantable of Pardon himselfe yet 〈…〉 a worke aâ— mothers appointment wherunto is annexed a Pardons for the Deade although perhaps the worke doth nothing profite the Deade but only in as much as it doth determine the POPES application of Pardon to this Particular party deceased No condition necessary in this life for Pardon in Purgatory or for participation of the suffrages of the Church Neither is that necessary which some doe require that a man for to be holpen by Indulgences after his death haue had whilest he heere liued a special deuotion to the autority of the Church and a diligent care to helpe the soules departed or a particular resolution to satisfie vnto God in this life although this last be singularly profitable to make at the least in the houre of death For it is sufficient that one be in Purgatory for then he is also in Grace And the want of those affections in life time in a higher degree than euery Christian is bounde vnto vnder paine of Mortall sinne although perhappes it hath increased the debte in Purgatory yet can it not hinder the common influence of Christes Passion and the participation of the Churches Suffrages or of the Treasure of Indulgence 12 The conclusion of this Treatise of the fruit of Indulgences THus much haue we saide according to the most sounde opinions of Learned Diuines of this 〈…〉 â—â—dulgences Which for that it was 〈…〉 â—â—IONIS ET PETRA SCANâ—◠〈…〉 offence and a rocke of scandall to 〈…〉 stumbling made Israell to sinne 〈…〉 which followe his Doctrine a comâ—â—◠〈…〉 blasphemy against the CHVRCH 〈…〉 it my part to handle more largely than the purpose of this BOOKE did require If nothing will suffice them no reason content them no autority conuince them then let them knowe that they beeing out of the number of GODS Children can neuer be troubled with Purgatory nor with Pardons which haue relation vnto Purgatory The one being a place of correction for children the other a mercifull fauour exhibited vnto the same children But of them which despise this Rodde of Discipline of our Almighty Father and contemne his Indulgence and Mildenesse is saide of the Apostle Heb. 12 8. If you be without Discipline whereof all be made partakers than are you Bastards and not children And that of the Prophet Esa 11 4 He shall strike the earth with the Rodde of his mouth with the breath of his lippes he shall kill the wicked But we whom God of his infinite mercy hath vnited vnto his misticall body of the holy Church as we must of necessity if we will remaine in the same vnity acknowledge and reuerence the sacred autority and power of giuing Indulgences so in seeking with diligence to obtaine them we shall reape three singular benefittes Three singâ—lar profits oâ— Indulgences First wee shall receiue encrease of meritte and consequently of grace in this life and glory in the other whilest wee deuoutely performe those good workes vnto which alwaies we are inuited by Indulgences Secondly we shall obtaine the release of the paines of Purgatory by diminishing in our mortall life the debte thereof which by those which feare the corrections of God and consider how farre as S. AVGVSTINE saieth In Psal â— those paines exceede whatsoeuer can be suffered in this life will be iudged a great felicitie Thirdly we shall shorten the time of our absence from God after our departure from hence and hasten that happy vision which God promised to MOISES when he saide I will shew thee all good Ex. 33 1. Which acceleration of so great a good how pretiouse it is wel vnderstoode S. PAVL Phil. 1 23. who so earnestly desired to be dissolued and to be with Christ And that other deuoute soule which complaining of the length of her Pilgrimage and dwelling amongst the inhabitants of darke and sorowfull CEDAR Ps 119 5. did wast consume with the desire of entering into the heauenly Courtes Ps 83 3. In which if according to the infallible veritie of Gods word one day be farre better than thousands of worldly treasures Ps 83 11. then surely that which not onely deliuereth from miserie but hasteneth and anticipateth so many yeeres and daies of so greate a blisse giuing also such helpe and occasion of a higher mansion in so rich a house Io. 14 2. cannot be valued with the treasures of wholle Kingdomes Psal 62 2. Come therefore O you who wander abroade in the deserte desolate and withered lande of Heresie and Schisme Come vnto the waters and you which haue not siluer make haste and buy Esa 55 1. and eate Come buy without amy exchange Wine and Milke Why doe your spend your money and not in bread why doe you bestow your labour and not in satiety Come vnto these liuely waters which proceeding from the fountaine of life will purge you from the mudde of your broken cisterns and quicken you with the spirite of God Hier. 2 12. â—o 4 14. â—o 9 2. and spring vp into life euerlasting Come drinke of that wine which the holy wisdome of God hath mingled vnto you And least you be terrified with the expectation of your fathers seuerity and discipline beholde your mother with her naked breasts cometh to meete you ready to embrace you and as new borne Infants to nourish you with the milke of her clemency and kindnes â—â— 15 22. Shee bringeth with her your very first stole which you once receiued of her in Baptisme now again again haue defiled And although that pure robe of innocency with which then she adorned you cannot bee recouered yet shall you no doubte by her diligent care and motherly piety be cloathed with an vnspotted garment of your recouered grace and if you haue hurte your soueraigne Lorde and Father in any thing or be in his debte you being once restored to his fauour shee hath wroten it with her owne hand shee will repay it Whose voice if you will heare Philem. vers 18. whose petition if you will graunt whose teares if you will respecte then shall you in steede of wasting your substance riotously by labouring vnto destruction Mat. 13 44. and euerlasting fire conuert most holsomely and profitablely your care and labours to the buying of that hidden treasure which shall fully recompence the sale of all worldly riches Laus Deo ac Beatissimae semper Virgini Matri DEI-PARAE MARIAE atque omnibus Sanctis 1. Cor. 11 16. If any man seeme to be coÌ„tentious we haue no such custome nor the Church of God S. Cyp. l. de simp Praelat Aug. l. 4. de simb ad cat c. 13. He shall not haue God to his Father Who will not haue the Church to his Mother FINIS
treasure in the Church for to recompence the wholle debte of temporall punishement which is in all the liuely members of Christ But such treasure may be applied vnto these members by those which gouerne the family of Christ therefore may those which gouerne this family pardon and remitte vnto them the temporall punishment for sinnes Which reason is so manifestly deduced out of that which went before that we neede not to make any larger discourse 10 Diuerse Illations out of the Premisses concerning the nature of Pardons 1 A Pardon is not only an absolution but also a â— compenâ—ation for sinnes TO conclude this wholle Treatise of Indulgences we may gather out of that which is said First that although a Pardon be principally and properly an absolution from the debte of punishement giuen by the vertue of the KEIES Yet is it also a kind of compensation withal For the Prelate graunting a Pardon doth so absolue the Penitent that he maketh out of the treasure of the Chuch an equall paimenr vnto Almighty God for the wholle debte paying in the heade in other members that which shoulde without his sacred autority haue beene paied by the partie himselfe Or thus more plainly for the capacitie of the simpler sorte a Pardon is a mercifull release in respecte of the Penitente but in respecte of Gods iustice an equall payment made by the merits of others applied for a recompence of the Penitent his sinnes And heerein we may see howe this absolution differeth from the Sacramental absolution in penance Howe Pardons differ from the Sacrament of Penance For there is applied onely the Merits of Christ not of his Saintes whereas their merits coulde not reache vnto the taking away of the sinnes themselues nor of the euerlasting paine due vnto the same But here the merittes also of the Saintes in as much as they are Satisfactorious doe take place God hauing so disposed that according to the sweet gouernment of his Church his members doe in the course of their iustification deliuery from all punishements what they are able they being able by the concourse of his Spirite nowe dwelling within them to satisfie for temporall paine Besides in Penance the wholle euerlasting paine is taken away but heere not alwaies the wholle temporall correction but so much onely as it pleaseth the giuer according to the proportion of the cause Finally the Sacramente is an instrument of Christes eternall Priesthoode in which he himselfe remitteth sinnes by the instrumentary ministery of his priest But in Indulgences the Prelate is properly the worker by his autority receiued from Christ neither is it necessarie that he be a Priest or Bishop if he haue iurisdiction which may be in a Bishop elected yet not consecrated Secondly 2 Onely Bishoppes caâ— giue Pardâ—â— we inferre that onely Bishoppes can giue Pardons to those which are of theire Diocesse and that not onely for the restrainte made by the Church but also for the very nature and condition of Pardons For although vnto all Priestes be saide whose sinnes soeuer you forgiue they shall be forgiuen yet is this authoritie alwaies vnderstood according to the necessarie regiment which Christ hath ordained in his Church And therefore a Priest cannot by his Priesthood alone absolue except he haue iurisdiction also Likewise an ordinarie Priest although he be a Parish Priest and haue cure of soules cannot excommunicate and yet that autoritie belongeth vnto the Keies of the Church These thinges therefore doe require such soueraigne autoritie as is in the chiefe gouernours and Prelates of the Church and espeacialy in this present case where the common treasure of the familie being dispensed there must of necessitie be had the consent of the ruler of the same which is euery Bishop 3 Bishoppes power in graunting Pardons is iustly limited Thirdely we may gather that the POPE in limiting the Indulgences of Bishops hath not doone them any iniury at all For the Bishoppe hath not autoritie ouer the works of any which are not his subiects And those also being once dead belong no more to his diocesse than to another and consequently the application of their Merittes is out of his iurisdiction Wherefore his particular treasure beeing so vncertaine for it may so fall out that in his wholle Diocesse there may be very fewe superfluous satisfactions the POPE in limiting him hath prouided for all inconueniences least the Bishop deceiue the people in promising more than he may performe which in sacred matters is a pernitious thing And moreouer it is very probably to be thought that the POPE hath allowed those Indulgences which Bishops may giue as out of the common Treasure of the wholle Church and so there can be no doubt of the value of them at al nor any iniury in restraining the Bishop who is rather holpeÌ„ thereby Fourthly hence appeareth the reason 4 None caÌ„ receiue Indulgence with bâ— in deadlie sinne why an Indulgence cannot be receiued by him which is out of Grace For Grace is necessarie to participate the benefit of other mens Satisfactions And the Indulgence giueth me onlie so much as my owne Satisfaction could doe but my Satisfaction were nothing doone out of Gods fauour therefore can the Indulgence heere auaile me nothing Fifthly we may nowe vnderstand what difference there is betweene the Satisfaction of others applied by the Church and by one man vnto another 5 He which satisfieth for an other doth not graunt Indulgence For he which applieth his own Satisfaction to another cannot surely knowe whether himselfe be in Grace and consequently whether his Satisfaction be accepted of God But these Satisfactions applied in Indulgences are most certaine Besides another man applying his Satisfaction for my reliefe doth not absolue me from my debte of Satisfaction but only payeth for me Wherefore I am still bound to fulfil my Penance that beeing a meere personall worke to bee vndertaken by my selfe But the contrary is in Indulgences as hath beene declared before Last of al after the worke is past we cannot apply the Satisfaction of it vnto our neighbour but it either helpeth our selues or if it were not necessary for our selues it goeth into the common treasure But the Church applieth the Satisfactions of workes which are past to our reliefe in Indulgence Sixthly he which receiueth an Indulgence 6 Publicke nance enioined is not alway takeÌ„ away by Pardon is bound notwithstanding to fulfill all Penances which are publickely enioined him For indulgences onely take place in the court of Conscience and betweene God and vs vnlesse it be otherwise expressed And those Penances are to Satisfie the worlde scandalized by our faultes and to be a warning for others from committing the like 7 No blasphemie in saying that by Pardon recompence is made to God Seauenthly it is no blasphemy to say that in Pardons is made an equal recompence for paines of sinnes vnto Gods Iustice For it is Christ which paieth and maketh this recompeÌ„ce out of the merits of
The seuenth Age Anno. Dom. 600. Leontius Episc Sophronius Episc S. Isidorus Hispalen Episc Concilium Hispalense 2. Concilium Toletanum 4. Georgius Alexandrinus Episc hic sorte Concilium Braccarense 2. Concilium Toletanum 8. Concilium Braccarense 3. The sixt generall Councell of Constantinople Synodus Trullana Constātinopolitana * The eight Age Anno Dom. 700. Venerabilis Beda S. Ioannes Damascenus The seuenth general Coūcell of Nyce 2. * The ninth Age Anno. Dom. 800. Alcuinus Paulus Diaconus Concilium Moguntinum Ionas Aurelianens Episc Concilium Aquisgranense 1. 2. Haymo Episc Rabanus Episc Concilium Wormatiense Phocius Episc The eight general Councell of Constantinople Ioannes Diaconus Rom. Remigius Antisiod Episc Theophilactus Episc Concilium Triburiense Concilium Nannetens hic force * The eleventh Age Anno Dom. 1000. Burchardus Wormatiensis Episc Concilium Salegūstadiens S. Petrus Damianus Episc S. Lansiancus Episc Concilium Rom. sub Leone 9. cont Petergar Concilium Vercellense sub eodem Concilium Turonense sub Victore 2. Concilium Rom. sub Nicolao 2. Guitmundus Episc Algerus Concilium Rom. sub Gregor 7. contr eundem Berengarium S. Anselmus Episc Oecumenius S. Iuo Carnotensis Episc * The twelfth Age Anno Dom. 1100. Zonaras Rupertus Tuitiensis Gulielmus Abbas S. Bernardus Hugo Victorinus Gratianus Euthymius Concilium Lateran sub Alexandro 3. Lucius 3. Pont. Nicetas Innocentius 3. Pont. * The thirteenth Age Anno 1200. Concilium Lateran magnum sub Innocent 3 S. Thom Aquinas Concilium Lugdunen sub Gregor 10. Gulielmus Durand Episc * The fourteenth age Anno Dom. 1300. Nicephorus Calixtus Concilium Viennense sub Clemenet 5. * The fifteenth Age Anno Dom. 1400. Concilium Constantiense Concilium Basilcense Concilium Florentinum Bessarion Episc Sixtus 4. Pont. * The sixteenth Age Anno Dom. 1500. Concilium Tridentinum A TABLE CONTAINING the order and Summe of the whole Catechisme CHRISTIAN Doctrine consisteth in Wisedome Iustice To Wisedome maie bee referred these Chapters that followe in order CHAP. I. OF FAITH and the CREEDE where amongest other thinges are handled these that followe Of the author of the Apostles Creede q. 5. Of the descending of Christ into Hell q. 13. Of the Markes of the Church that it is Visible q. 18. One q. 18. Holy q. 18. Catholicke q. 18. CHAP. II. OF HOPE and our Lords Praier with the ANGELICALL Salutation as also Of Hope to be ioined with Feare q. 2. Of the Praise of our Blessed LADY q. 15. 16. 17 18 19. Of the Veneration of our Blessed LADY q. 15. 16. 17 18 19. Of the Inuocation of our Blessed LADY q. 15. 16. 17 18 19. CHAP. III. OF CHARITY and the Ten Commaundements Also Whether the Ten Commaundementes doe belong vnto Christians q 6. Whether they may be kepte q. 6. Of the Inuocation of Saintes q. 8. Of the Worshippe of Saintes q. 8. Of the Relickes of Saintes q. 8. Of the Holy-Daies of Saintes q. 8. Of the Images of Christ and the Saintes q. 9. Of the Preceptes of the Church namely Of Traditions Apostolicall Ecclesiasticall q. 1. as followeth Of the Church and her autorty q. 9 10. 16. Of the Bishoppe of ROME and the Church of ROME q. 9. Of Councelles q 11. Of the autority of holy Fathers Ibidem Of the fiue precepts of the Church q. 14. Of the holy Scripture and the interpretation thereof q. 16. CHAP. IIII. OF the SACRAMENTES in generall Of Ceremonies q. 8. Of the Sacrament of Baptisme Of Concupiscence in the Regenerate q. 3. Of the Sacrament of Confirmation Of Chrisme q. 4. Of the Blessed Sacrament Of the Reall Presence q. 4. Of Transubstantiation q 5. Of the adoration thereof q. 6. Of the sacrifice of the MASSE q. 7. Of communicating vnder both kindes q. 8. Of the Sacrament of Penance Of Contrition q. 4. Of Confession q. 5. 6. Of Satisfaction q. 7. 8. Of Purgatory and the faithfull departed q. 9. Of the Sacrament of Extreame-Vnction Of the Sacrament of Orders Whether al Christians be Priestes q. 2 8. Of honour due vnto PRIESTES whether they be good or euill q. 6. 7. Of the Sacrament of Matrimony Of diuorcement q. 3. Of Vowe breakers q. 4. Of the Marriage of Mounks Nunnes Ibidem Of the single life of PRIESTES q. 4. 5. Of VIRGINITY q. 5. and more at large in the question of the Euangelicall Councelles CHAP. V. OF CHRISTIAN IVSTICE The first part of the Chapter 1 Of sinnes in generall 2 Of the seauen deadly sinnes 3 Of Alien sinnes that is of sinnes of other men which by any defaulte of ours doe touche vs. 4 Of the sinnes against the Holy-Ghost 5 Of the sinnes that cry into Heauen 6 Of the purging or expiation of sinne 7 Of small or Veniall-sinnes The second part of the Chapter 1 Three kindes of good Workes where also is intreated Of the fruite of good Workes q. 2. Of Fasting q. 4. and as followeth Of Praier q. 7. and as followeth Of Almes the workes of Mercy q. 10. as followeth 2 The Cardinall vertues 3 The gifts fruits of the Holy-Ghost 4 The eight Beatitudes 5 The Euangelical Counsels of the Gospel Of Euangelical Pouerty Chastity Obedience q. 3. 4. 5. Of Mounkes Religious Orders q. 5. 6 The foure last things of a Man To cōprehend the summe of al Christiā Doctrine in one worde this sentence of Ecclesiasticus is worthy the noting which saith My Sonne coueting WISEDOME Eccli 1 33. conserue IVSTICE and God will giue it vnto thee THE TABLE OF THE APPENDIX 1 Of the fall of the first Man 2 Of the transfusing of Adams sinne into all men 3 Of the remedy of Originall sinne 4 Of the relicks of Original sin in those which are baptised 5 Of the imbecility of nature of the law to iustify mē 6 Of the dispensation and mystery of the comming of Christ 7 Who are Iustified by Christ 8 A description of the Iustification of the wicked man the manner thereof in the state of the Lawe of Grace 9 Of the necessity of preparation to Iustification in those of full age and whereof it riseth 10 The manner of preparation to Iustification 11 What is the Iustification of a wicked Man and what are the causes thereof 12 Howe it is to be vnderstoode that a wicked Man is iustified by Faith and freely 13 Against the vaine confidence of Heretickes 14 Of the increase of Iustification once receiued 15 Of obseruing the Commaundements the necessity and possibilitie thereof 16 That the rashe presumption of Predestination is to be auoided 17 Of the gifte of perseuerance 18 Of those which are fallen of their reparation 19 That by euery mortall sinne Grace is lest but not Faith 20 Of the fruites of Iustification that is to say of the Merite of good workes and of the reason of the same Meritte A Table of the other Questions following 1 Of Hallowed Creatures in the Church 2 Of Pilgrim age vnto he ly places 3 Of Indulgences or Pardons THE FIRST CHAPTER
may conclude this place of charity with an Oracle of God himselfe it is thus written (d) Deu. 30 20. Choose life that bothe thou maiest liue and thy seed And loue thy Lorde thy God And obey his voice and cleaue vnto him For he is thy life and the length of thy daies Then that no man may doubt but that the Euangelicall doctrine of Christ doth herein accord with the lawe let vs remember that Christ him-selfe did say If (e) Mat. 19 17. thou wilt enter into life keepe the commandementes And in an other place hauing commended vnto vs the preceptes and workes of charitie he also annexeth these wordes This (f) Luc. 10 28. do and thou shalt liue (g) Ro. 2 13. For not the hearers of the lawe are iuste with God but the dooers of the lawe shal-be iustified OF these doers were (h) Gen. 6 9. 7 1. in oratione Manassis Sap. 10 4. Mat. 23 35. 1 19. Iob. 13 18. Luc. 1 6. 2 25 Iac. 2 21. ABEL NOE ABRAHAM ZACHARIE whome the Scripture testifieth to haue ben iust before God as those that loued God their neighbour in worke and in trueth Wherfore DAVID not the least amongst them glorieng after a holy manner singeth thus I haue (i) Ps 118 32 runne the way of thy commandementes when thou hast dilated my harte I (k) Ps 118 47.48.51.55.101.102.110.113.127.128.157.159.163.167.168 haue loued I haue obserued I haue kept thy commandementes and thy testimonies in (l) Ps 18 12 keeping them much retribution (m) Ps 118 21. accursed are they that decline from thy commandementes OF THE PRECEPTS OF THE CHVRCH 1 Are there any other coÌ„mandementes to be obserued by Christians besides these ten THere are doubtles for-asmuch as our (a) Iac. 4 12. Law-maker and (b) Mat. 23 8. maister Christ hath not only taught the ten commandements (c) Mat. 19 17. of the Lawe but hath also commaunded in generall al those things that doe concern the yeelding of obedience vnto Apostolicall Ecclesiasticall commaundementes To this ende are those speeches of the Gospell (d) Io. 20 21 17 18. As my Father hath sent mee I also doe send you He (e) Luc. 10 16. that heareth you heareth me and hee that despiseth you despiseth mee If (f) Mat. 18.17 hee will not heare them tell the Church and if he wil not heare the Church let him bee to thee as the Heathen the Publican in which places Christ attributeth willeth to be attributed the chiefe and last iudgement vnto the Church that (g) 3. Reg. 8 14. is to say to the Prelates Gouernours of the Church as (h) hom 61 in Mat. Bas c. 30. constit monasti Theophylac Eutim in c. 18. Mat. S. CHRYSOSTOME doth interpret and the wordes of the Gospell immediatelie following doe declare and conuince For which cause it is not in vaine writteÌ„ of the Apostle Saint PAVL He (i) Act. 15.42 et 16 4. walked through Syria Cilicia confirming the Churches commanding them to keep the precepts of the Apostles and the Auncients 11 What theÌ„ are the precepts of the Apostles Auncients which S. PAVL would haue vs to keepe SAint DENIS the Areopagite Scoller of S. PAVL (a) Eccl. Hier cap. 1. Bas de spir Sanct. c. 27. Euseb lib. 1. demonst c. 8 Epiph. haer 61. contra Apostolicos Tert. de cor mil. c. 3. â—t 4. affirmeth that they are of two sortes to witte partly written partly vnwritten To both kindes doth belong that which Saint IHON the Euangelist saith He (b) 1. Io. 46. that knoweth God heareth vs. He that is not of God heareth vs not In this we know the spirit of trueth and the spirit of errour And surely the first kinde which is committed to letters and standeth in written Lawes is apparant enough for that it consisteth of those bookes that are Canonicall But the latter consisteth in those precepts and ordinances which are compreheÌ„ded vnder this one name of Traditions and vsually so called by the (c) Cyprian de ablu ped Hiero. cont Lucif c. 4. Chrysost in 2. ad Thef hom 4. Fathers For they are not kept in writing as the former but deliuered by word of mouth as it were by hand from our Auncestors surrendered ouer vnto vs and commended vnto the Church 3 Are both these kindes of precepts necessary to be obserued THey are doubtlesse if wee will followe the doctrine of Saint PAVL giuing vs this charge Stand (a) 2. Thes 2 15. ibid. Chrysost Theophylact and hold the Traditions which you haue learned whether it be by Worde or by our Epistle Whereupon he in this respect coÌ„mendeth the Corinthians because they did diligently keepe the preceptes of the (b) 1. Cor. 11 2. Apostles which they had already by word of mouth receiued Then he warneth the Thessalonians that they withdrawe themselues from euerie (c) 2. Thes 3 6. brother walking inordinately and not according to the Tradition receiued from the Apostles And this is that which the holy Counsaile of Nice consonant to (d) 2. Nicen. act 7. 8. Sinod c. 1. diuine Scripture hath expressed in so plaine termes It behoueth vs to obserue with one consent and inuiolably Ecclesiasticall Traditions whether they by writing or by custome bee reteined in the Church And we (e) De abâ—â—â— pedum read in S. CYPRIAN that that is of no lesse force which the Apostles by the inspiration of the holy Ghost haue deliuered thaÌ„ that which CHRIST him-selfe hath deliuered For as (f) Ibidem the holie Ghost and CHRIST haue one and the same God-heade so is the authoritie and power of them both equall in their sacred ordinances 4 How maie wee knowe which are Apostolicall and approued Traditions in the Church OF these S. AVSTEN hath (a) In Epist 118. ad Ian. cap. 1. prescribed vs a rule worthye to be noted saying Those things that we keep not written but deliuered which are certainly obserued al the worlde ouer it is vnderstoode that they are holdeÌ„ as coÌ„meÌ„ded ordained ether by the Apostles theÌ„selues or by general Counseles whose authority in the Church is most holesome So the same holy Doctor discoursing against the (b) Lib. 4. c. 24. lib. 2. c. 7. lib. 5. cap. 28. Donatistes yea eueÌ„ against al Hereticks admonisheth this very seriously looke what the vniuersal church holdeth which by couÌ„sels hath not bin decreed yet euer hath bin vsed it is very wel beleeued that by no other meanes than by the authority of the Apostles theÌ„selues it hath bin deliuered And LEO (c) Ser. 2. de Ieiunio PeÌ„tecostes the great agreeing hereunto saith It is not at al to bee doubted but that what-soeuer is holden in the Church as a custome of deuotion it proceedeth from Apostolical Tradition and of the Doctrine of the holy Ghost 5 What
are those Apostolical Traditions which Christians must obserue THere are sufficient store of examples extant amongest the Fathers and such of the Fathers as aboue a thowsande yeares since deserued publike credit By Tradition ORIGEN (a) in c. 6. ep ad Rom. (b) l. 10. de gen ad lit c. 23. et con Don. lib. 4. c. 24. S. AVSTEN doe teach that Infants are to be baptised S. DENIS (c) de Eccle. hier c. 7. and (d) in exhor ad castit c. 11. et de cor mil. c. 3. et de monog c. 10. TERTVLLIAN do shew that praiers oblations ought to be made at the Altar for them that are departed Hereupon S. HIEROME (e) ad Marcell ep 54. cont erro Montani (f) haeresi 75. Acrii EPIPHANIVS doe plainly affirme that the set fasts of the church especially that of LENTE are to be obserued So in like maner doth Saint AMBROSE (g) in officio Mediolan (h) in Liturgia Saint CHRYSOSTOME auouche the dignitie of those things that are solemnely prosecuted in the holy office of the MASSE Than besides (i). l. 4. c. 17. in orat de Imag. DAMASCEN the Fathers that the second Nicen Councell doth (k) act 6. tom 4. act 7. cite doe witnes by the same reason that the Images of Christ and his Saintes are to be reuerenced Finally to omit all others that great and holy (l). l. de spir sanct c. 27. doctour Saint BASIL affirmeth that the sacred Chrisme other solemne ceremonies vsed in the most holy Sacramentes are holden vpon tradition And the same Sainte addeth (m) Ibidem further If we doe once attempt to refuse the ordinances and customes that are not written as thinges of small moment and importance we shall couertly and by little little fal to disproue the very ratified sentences of the Gospell or rather wee shall bring the preaching thereof to a bare name But I (n) c. 29. clus dem li. saith he doe thinke it Apostolicall to sticke to those Traditions also that are not written 6 How much at this day doe men erre goe astray about Apostolical Ecclesiastical Traditions VEry much no doubt whilest many do despise them others neglecte them or at the least make no more account of them than of the statutes of (a) Ro. 13 1. ciuil Magistrates and faine them to be decrees of meÌ„ which may bee obserued broken at a mans pleasure as being to verie little or no profite at all calling them thinges indifferent Some there are who wil haue all manner of Traditions of like moment and so they doe shamefullie confound certaine places of Scripture as though there were no difference between (b) Math. 15 9. Pharisaicall Traditions and Apostolicall between (c) Col. 2 8.20 Mar. 7 3. Iudaicall and (d) 2. Thes 2 15 Act. 15 42. 16 4 Ecclesiastical betweene priuate particular Traditions and (e) Aug. ep ad Ian. 118. c. 1. 2. epist 86. ad Casul those which being receiued by the coÌ„sent of the whole Church approued so many ages together by the common custome of deuout persons and as it were by hande deliuered ouer vnto vs are found in a maner al the world ouer 7 What is to be thought of such as reiect make no account of the Traditions of the Church THese doth the word of God reproue and condemne when it appointeth Traditions to be (a) 2. Thess 2 15. 1. Cor. 11 2 obserued commaundeth vs to (b) Mat. 18 17. heare the Church and to keepe the (c) Act. 15 42. 16.4 precepts of the Apostles Auncients It is the worde of God that maketh vs subiecte to Magistrates both (d) Ro. 13 1. Mat. 22 21. Ciuil (e) Mat. 23 2. Luc. 10 16. Ecclesiastical to the modest also to the (f) 1. Pet. 2 13. waiwarde for (g) Ro. 13 5. conscience-sake It will haue vs giue both great (h) Tit. 3 1. reuerence and obedience vnto their Lawes (i) He. 13 17 Obay saith it your prelates and be subiect vnto them (k) Mat. 23 2. Al things that they shall say to you obserue yee and doe yee but according to their workes do yee not Wherefore these fellowes doe not only despise men but God (l) 1. Thess 438. 1. Cor. 14 37. himselfe most gratious mighty whom they shoulde heare reuerence in the (m) Ioa. 20 21. 17 18 Luc. 10 16. Apostles their (n) Cyprian epist 69. ad Flor. Pas cap. 23. constitut mon. successours Therefore they do manifestly resist the worde of God whilest they resiste the power and ordinance of God and purchase damnation vnto themselues thereby if we beleeue (o) Ro. 13 2. S. PAVL Vndoudtedly this is the very ordinance of God himselfe which caÌ„not be abolished by any authoritie of man that by certaine Lawes those partly written and partly vnwritten which the Tradition of the (p) Bas de Spir. Sanct. cap. 27. Aug. lib. 4. cont Dona. c. 24. et l. 2. c. 7. et l. 5. c. 23. et 26. Epiph. haeresi 55. Euseb l. 3. histor c. 30. Apostles commendeth vnto vs the Church be gouerned true Doctrine preserued Religion defended Concorde nourished Discipline kept and obserued 8 What hath the iudgement of the Fathers beene about this matter ORIGEN a famous and verie auncient author hath written in these wordes Euerie such onâ— is of vs to bee accounted an (a) In cap. 3. ep ad Tit. teste Pamphilo in apol pro Origen Iten l. 4. c. 43 Hereticke that professeth himselfe to beleeue Christ beleeueth otherwaies of the trueth of Christian faith than hath the definition of the Churches Tradition And the same in an other place That (b). â—l 1. periar in Prooâ— mio only is to be thought the truth saith he which in no pointe disagreeth froÌ„ the Tradition of the Church And it is the speach of S. HIEROME I doe (c) ad Lucinium ep 28 thinke it good to admonishe thee that the customes of the Church espeacially those that are not against faith are so to be obserued as they were deliuered from our auncestors And S. AVGVSTINE (d) ep 118. cap. 5. teacheth in this manner If the authoritie of diuine Scripture doe prescribe any thing there is no doubt but that we ought so to doe as we haue read so in like maner if the Church doe vse any thing through out the worlde for to dispute that a man ought not so to doe were a part of most insolent madnesse And againe the same In (e) ad Casul ep 86. those matters wherin the worde of God hath set downe no certainty the custome of Gods people or the decrees of our Auncestours are to be holden as a lawe And as the transgressours (f) Distinct 11. c. in his of diuine lawes so also the contemners
of the Churches customes are to be restrained Finally TERTVLLIAN a most learned and auncient writer of the Church in one whole booke together disputeth (g) Lib. de praescript against those that doe admitte nothing that is not expresly set downe in the Scripture he contendeth very earnestly that there be certaine vnwritten Traditions obseruations of the Church which none can take exceptions against but heretikes only But If any maÌ„ seem to be coÌ„tentious that we may vse (h) 1. Cor. 11 16. S. PAVLS words We haue no such custome nor the Church of God 9 I pray you then what is the Church Rom. 12 4. 1. Cor. 12 12. 1. Pet. 5 4. Io. 21 15. Mat. 16 18. THE Church is the whole multitude of all those that professe the faith and doctrine of Christ which Christ the Prince of Pastors committed both vnto S. PETER the Apostle and also to his (a) Chryso l. de Sacerdoti Conc. Flor. Bern. l. 2. de consid c. 8. successours to be fedde and gouerned And therfore all Heretickes and Schismatickes doe not deserue the name of a Church but do (b) Hier. cont Lucif c. 9. Cypr. epist 69. falsely arrogate the same vnto themselues who although they seeme to professe the faith doctrine of Christ yet they refuse to be the sheepe of the high Pastour and Bishop which Christ hath made chiefe gouernor oâ—er the sheepfold of the Church in his owne steed hath by perpetuall (c) Iren. l. 3. c. 3. Tert. l. 3. con Mar. c. 9. Optat. l. 2. Aug. ep 165. et 42. et in Ps cont partem Donat et lib. 2. contr lit Petil. c. 51 succession in the Romane Church continually preserued This Chaire of S. PETER this primacy of the Church whosoeuer doth deny oppugn first they do not vnderstaÌ„d the large promises of Christ * Mat. 16 18. Io. 21 15. Luc. 22 31 Mat. 10 2. Ioan. 1 42. Mat. 17 24. Act. 1.15 made vnto S. PETER the mysticall keies of the kingdome of heauen deliuered to him only and many other thinges written of Saint PETER the (d) Cypr. de simpl Hil. et Hier. in c. 16. Mat. Hier. in Ion. l. 1. c. 14. Ciril l. 2. in Io. c. 12 Aug. Tr. 56. et 124. in Io. Orig. ho. 2. in diuers et tract 6. in Mat. Bas de paenit Chry. ho. 87 in Io. et 55. in Mat. et 9. de paenit et ser de caten et gladio S. Pet. et ho. in SS Petrum et Eliam Leo. ser 3. de anniuers et ep 89. ad Epis Vien Prince the mouthe and head of the Apostles Then they doe manifestly breake the peace and certaine order of the Church which with-out an highe Bishop his supereminent auctoritie can neither be well gouerned nor kept long in vnitie nor holde that sounde strength that is necessarie to beare out the violence of hell gates Lastly they doe impudently discredite the Fathers their CouÌ„cels and writings consenting all togither about this manifest (e) Aug. cont ep Fund c. 4. et de vtilitate cred c. 17. et lib. 11. cont Faustum cap. 2. note of the Church yea and the consonant voyce of all Christianitie This Church and Her dignitie acknowledged Saint HIEROME whose (f) ad Dam ep 58. et ep 57. ad cund words are these he that is ioined to PETERS chaire is mine Optatus of (g) l. 2. cont Donat. Africke hath acknowledged her who witnesseth that among the true notes of the Church the Chaire of Saint PETER is the principall (h) ep 162. 90. 92. 93. 165. S. AVGVSTINE hath acknowledged Her who writeth expresly that in the Church of Rome the Soueraigntie of the See Apostolike hath al-waies florished Saint (i) ep 55. 69. Hier. cont Lucif c. 4. Leo. ep 84. ad Anast cap. 11. Cyprian hath acknowledged her who imputeth the cause of all Haeresies and Schismes that doe growe to this alone that men doe not obey one highe Priest Iudge in Christ his roome Saint Ambrose (k) l. 3. de sacram c. 1. de obitu Satyr hath acknowledged Her in so much that he hath saide that in all thinges he did couet to followe the Romane Church And more auncieÌ„t than al these and neere vnto the Apostles time that very Apostolicall man Ireneus (l) Lib. 3. c. 3. Tert. de praescrip cap. 36. Cypr. ep 45. 46. Theod. l 2. hist cap. 4. Ber. ep 190. ad Innoc. lib. 2. de coÌ„sid cap. 8. Con. Chalc. action 3. Anaclet ep 1. 3. Marcell ep 1. Synedus Alexand ad Foelicem giueth such a testimoniall of coÌ„mendation to the Church of Rome To this Church saith he because of the chiefer principallitie it is necessary that all the Church haue recourse that is to say all the faithful that are dispersed in all places in which Church by those that are in all places of the world hath alwaies ben conserued the Apostolical Tradition 10 What dignitie and auctoritie hath the Church ALmightie God doth aduance his Church 1. Cor. 12.28 Ephes 5 25. Io. 14 15.26 16 12. 17 11.17 Mat. 28 20. 16 18. Psal 120 4. of all thinges vpon earth the moste deerest vnto him with many most excellent dowries promises and benefits Her he doth alwaies adorne preserue defend and maintaine Her also he hath appointed to be his (a) 1. Tim. 3 15. Ps 22 2. Io. 10 16. house wherin all the Sones of God may be cherished taught and exercised His pleasure was to make Her the (b) 1. Tim. 3 15. Aug. lib. 1. cont Creâ— cap. 33. â— 2. cap. 32. piller grounde of trueth that we may not doubt any whit of Her doctrine which as a maistres keeper interpreter of the trueth obtaineth credite and authority inuiolable Moreouer he hath determined that she should be builded vpon a sure (c) Mat. 1â— 18. 7 25. Ephes 2 20. Psal 86 2. 47 9. Aug. in Psal 47. Alcim lib. 4. cap. 14. Rocke that we might assuredly knowe how she is vnmoueable stedfast and how she preuaileth as vnuanquishable against the very gates (d) Mat. 16 18. of hell to wit the most sharpe and grieuous assaultes of all aduersaries Finally he will haue Her to be a certaine Cittie (e) Apo. 21 2 Mat. 5 15. Esa 2 2. Mich. 4 1. Mal. 1 11. Act. 1 8. P. 21 26.28 most holy set vpon a hill apparant to all men and easie to goe vnto least any man forsaking Her * 1. Io. 2 19. might betake himselfe to the pestiferous dennes dungeons of Haeretickes and being seduced with those false speaches (f) Mat. 24 23. ibid. Orig. tract 29. 30. Beholde here is Christ beholde there might depart and be with-drawne from her This is the (g) Cant. 4 7 6 8. Louer Sister and only spouse of Christ which holy Scripture proposeth and commendeth
vnto vs for whose (h) Ephes 5 26. RedeÌ„ption clensing Sanctification gathering together (i) Io. 11 52. Col. 1 18.24 Eph. 4 12. 1 22. wholy vniting vnto himselfe the Sonne of God did and suffered all thinges in so much as he doubted not to geue his most holy body and blood for the loue of her For Her he asked (k) Io. 17 21 Luc. 22 31. Mat. 16 18. obtained that Her faith vnity stedfastnesse might neuer faile To her (l) Io. 14 15.26 et 15 26. 16 12. he hath promised and faithfully (m) Act. 2 4 sent downe and lefte a teacher president and gouernour and the holy Ghost Hee (n) Io. 14 26 saieth he shall teach you all thinges and suggest vnto you all thinges whatsoeuer I shall say to you hee (o) Ibidem 16. shall abide with you for euer He shall (p) Io. 16 13 Aug. tract 97. in Mat. teach you all truth to witte whatsoeuer is necessarie to be knowne and beleeued 11 By whom I pray you dothe the holy Ghost teach vs the trueth in the Church Act. 20 28. 1. Tim. 3 2. Heb. 13 17. Ephes 4 12. 1. Cor. 12 28. BY those vndoubtedlye whom the Apostle witnesseth to be ordained by the holy Ghost to gouerne the Church whom he calleth Bishops Prelats Pastours also and Doctours And these (a) Aug. in Psal 44. after the Apostles haue bene euer yet are the chiefe Ministers of God of the Church high Stewardes and Dispensors (b) 1. Cor. 4 1. of the mysteries of Almightie God The authority of whom both in many other thinges and espeacially in the Sacred (c) Can. Apost 38. Conc. 1. Nic. Soz. l. 6. c. 7. Theodos imper apud Cyrillum ep 4. Basil imperat in 8. Synod act 10. Atha in ep ad solit vitaÌ„ agentes Ruff. lib. 1. hist ca. 5. Synods may euidently be seene where they haue not only power to determine certaine thinges of Faith Religion but also by their owne right and Apostolike auctority to proteste and say It hath seemed good to the holye Ghost and vs as it appeareth by the actes of the first Councell holden (d) Act. 15 28. at Hierusalem It was certes of olde a very heinous crime such a one as was punished by (e) Deut. 17 12. death if any man had not obeied the iudgemente of the Highe-Prieste that gouerned the (f) Mat. 23.2 chaire of MOYSES And yet the (g) Cypr. ep 55. ad Corn. ep 62. ad Pomp. Church hath now autority in gouerning iudgeing and decreeing no whitte inferiour to that which then the Synagog had That Lawe of obedience that was amongest the Iewes standeth also in force amongst the Christian that the iudgementes of the Highe-Preists whose dignity and authority is most excellent about (h) Greg. l. 1. ep 24. ad Patriar et l. 2. indict 11. ep 10. ad Sauin Niceph. l. 16. ca. 33. all such matters as doe belong vnto Religion bee receiued approoued and obserued And therefore they do incur the guilte of an enormous crime who are so far off from yeelding anie authority obedience vnto the Magistrates of the Church that they presume euen openly to oppugne abolishe sometime the holy (i) 3. Conc. Tol. c. 1. dist 19. et 9. qu. 1 Patet et seq Laws of the High-Bishoppes who haue alwaies hadde (k) Hier. ad Damas ep 57. et 58. Chalc. Syn. act 3. in epi. ad Leon. 6. Syn. act 4. supreame power and authority to determine of holy things And sometime the reuerend decrees of general Counsails whose autority in the Church as S. AVGVSTINE (l) ep 118. c. 1. et l 1. con Donat. c. 18. Greg. vt supra speaketh is most holesome Finally sometime the vndoubted sentences of the Fathers about matters of faith whose general iudgemeÌ„t (m) Vin. Lirinens cont Nouat Aug. l. 1. 2. contr Iul. PaciaÌ„ ep 1. ad SymproÌ„ coÌ„sent in one matter is a firme testimonie of Christian verity It was very notablely spoken of good and deuoute Emperors He doth (n) Actio 3. Con. Chalc. Gelas in ep ad Epi. Dar. Leo. ep 43. 50. ad Mart. 78. ad Leonem Augustum iniurie to the iudgement of the Counsaile whosoeuer goeth about to call into question publike disputation those thinges that are once iudged and rightlie disposed 12 To what end is this diuine ordinance and appointment that there bee alwaies Pastours Doctours in the Churcb THis ordinance of God is not a little profitable and holesome for vs by which the power and holie gouernemente of the Church doth (a) Chrys l. 3 de sacerd ho. 4. 5. de verb. Isa Ignat. ad Smyrnenses Ambr. in exhort ad Virgines l. 2. de dignit sacerd cap 2. farre excell all Ciuil autoritie For this is a spirituall power by which the Christian people is singularly furthered in the atcheiuing of spirituall and eternall good thinges And first It profiteth that wee may vse the wordes of (b) Eph. 4 12 S. PAVL to the consummation of the Saints that is to say that they which doe exercise that power may exhibite euery (c) Col. 1.28 man perfite in Christ as the same Apostle speaketh in an other place and by their diligence bring the faithfull to that perfection of holinesse (d) 1. Thes 4 7. 2. Tim 3 17. 2. Câ—r 13 11. to which they haue bene called It profiteth also to the worke of the ministerie that they which are called and are in deede the chiefe ministers of the Church may be alwaies (e) Act. 20 28. Heb. 13 17. Cypr ep 66. ad Furn. vigilant and carefull according to the great and highe function coÌ„mitted vnto their charge It profiteth besides * Eph. 4 12. vnto the edifying of the body of Christ that these spirituall and wise Architectes (f) 1. Cor. 3 10. may knowe that about the (g) Eph. 1 23. Col. 1 18.24 Eph. 2 21. misticall body of Christ which requireth a singuler industrie in the building they must be continually occupied sometime to lay and fortifie the foundations of true faith sometime to builde (h) 1. Cor. 3 12. vp other things necessarie to the perfit righteousnesse of the faithfull It profiteth finally (i) Eph. 4 14 1. Cor. 14 20. Ro. 15 1 Act. 14 21. 1. Thess 3 2 4 1. Ezech. 34 2. that we be not children wauering and caried about with euery winde of doctrine in the wickednesse of men that is to say for the weaker sorte which are alwaies in the Church very many in number the function of Ecclesiasticall Prelates is very necessary espeacially at such time as the tempestes of heresies and the stormes of (k) Mat. 7 25. persecutions doe beate into the house of the Church For then there is need of the present helpe of those who according to their authoritie both
will can keepe (l) Act 20 29. Eze 33 6. 2. Tim. 2 23.25 4 2. Tit. 1 9.10.11 off the wolues defende the sheepe roote out the cockle confirme sound doctrine least otherwise the simple be seduced by the words writinges examples of deceiptful wicked persons (m) 2. Pet. 2 1. 3 3. Ro. 16 17. Iud 17.4 10 Mat. 7.15 from the kingly rode-way of truth but rather that all not only knowing the truth but practising the same may growe and goe forwarde in him that is the heade Christ our Lorde as the same Apostle S. PAVL (n) Ephes 4 15. hath also spoken 13 By what meanes may we obtaine these so singuler commodities BY this no doubt if we be not to highlye (a) Ro. 12 3. but soberly wise alwaies carefull to (b) Eph. 4 3. Io. 10 2. 21 17. keepe the vnitie of spirite in the bande of peace that so wee maye shewe our selues the humble and obedient sheepe of Christ Of which sheepe certes it is the propertie (c) Io. 10 2. Tit. 3 1. Heb. 13 17. Mat. 10 20. to flie the wolues and not to followe Aliens but their owne Pastours (d Bern. de praecep disp c. 12. to submit thēselues to thē as to the ordinarie Prefectes of our Lords folde and in them to heare the (e) Io. 15 26 et 14 17. et 16 13. spirite of truth That spirite it is which vouchsafeth euen by euill (f) Mat. 23 2. Phil. 1 15. Io. 11 51. Mat. 18.17 Deut. 17 12 Prelates to teach feed and preserue our Lords flocke and which by them commendeth vnto vs the precepts both of God our Father and the Church our Mother in thess wordes (g) Pro. 1 8. see Epiphan haer 75. Heare my sonne the discipline of thy father and doe not let goe the lawe of thy mother And againe the same doth inculcate Keepe saith (h) Pro. 6 20 he my sonne the preceptes of thy father and doe not let goe the lawe of thy mother 14 Which are the precepts of the Church THere are fiue principall necessarie doubtlesse to be knowne and obserued of euery Christian 1 (a) Conc. Lugdun apud Iuonē p. 4. c. 14. 2. Matiscon c. 1. Mogunt c. 36. et 37. Tribur c. 35. Ignat. ad Philip. The appointed holy daies of the Church doe thou celebrate 2 (b) Conc. Agath c. 47. et 21. Tribur c. 35. 1. Aurel ca. 28. The holy office of the Masse vpon holy daies doe thou heare with reuerence 3 (c) Canon Apost 68. Gangren c. 19. Ignat. ad Phil. Mog c. 34. et 35. Salegunst c. 1. et 2. Ber. in vig. S. Andreae See the places cited in the treatis of good works in the 4. question The Fastes on certaine daies and times appointed doe thou obserue For example as the Lent imber daies and the nexte daies before certaine solempne feastes which our forefathers haue (d) Tert. l. 2. ad Vxo c. 4. et in apolog cap. 2. called vigils or euens bicause they did vse at such times all night to watch in the Churches 4 (e) Sinod Lateran can 21. Triden sess 14. c. 8. Thy Sinnes to thy proper Priest doe thou euery yeere confesse 5 (f) Lateran Trident. sess 13. can 9. The holy Eucharist at the least once in the yeere and that about the feast of Easter doe thou receaue 15 What profite doth the obseruation of these precepts bring THese and other the like customes precepts of the Church so manie ages receiued and with great consent practise of deuoute Christians confirmed and very agreable to pietie and reason doe bring with them very notable and excellent commodities For they are holsome exercises of faith humilitie and Christian obedience they doe aduance honest (a) Phil. 4 8. 1. Cor. 14 26.40 discipline and concorde among the people they are goodly signes badges of Religion finally they giue markes and tokens of our inwarde pietie by which we oughte iointly to shine with the good and to shew our light to the euill for (b) Mat. 5 17. Ro. 15 2. Phil. 2 ◠14 their edification Breifly they doe helpe vs to this that we may exactly obserue that rule of the Apostle Let all thinges (c) 1. Cor. 14 40. be done honestly and according to order among you 16 Wherein is the authoritie of the Church necessarie vnto vs FIrst of all surely in this that we may certainlie (a) Gal. 2 2. 1. Tolc c. 25. Aug. ser 129 de tēp li. 13. contra Faust c. 4. 5. et l. 28. c. 2 4. discerne the true and canonicall Scripture from that which is counterfet and apocryphall Whereupon Saint HIEROME doth testifie we receiue saith he the (b) in sym ad Damasu et Aug. ser 19. 1. de tē Conc. Laod c. 59. Conc. 3. Carth. c. 47. Conc. Trid. sess 4. olde and new Testament in that number of bookes which the authority of the holy Catholike Church doth deliuer And (c) Cont. ep Fund c. 5. Saint AVGVSTINE I truely would not beleeue the Gospell excepte the authoritie of the Catholike Church did moue me thereunto It is also necessarie that we may be assured of the (d) Esa 59 21. Aug. l. 1. c. 33. cont Cresco et de vnit Eccle. c. 22. Trid. ses 4. Vin. Lir. contr nouatores true sense and apte interpretatiō of the Scripture least that otherwise we neuer make an end of doubting and disputing about the sense of the wordes For all Heretickes as the same holy Saint (e) lib. 1. de Trinit c. 3. Hillar l. 2. ad Constanti Vinc. Lir. hath written doe labour to defend their false and deceiptfull opinions by the holy Scriptures and yet the Scriptures doe not consist in reading but in vnderstanding as witnesseth (f) Cont. Lucif c. 9. in c. 1. ad Gal. Hilar. l. 2. de Trin. Saint HIEROME Thirdly that in the waightier questions (g) Deut. 17.8 and controuersies of faith that may fall out there may be some (h Act. 15 2 Iudge by whose authoritie matters may be moderated For as that is most true that (i) haer 61. cont Apostolicos EPIPHANIVS teacheth against Heresies that all thinges can not be had out of the Scriptures so doth (k) l. 11. con Faust c. 2 l. 7. c n. Donat c. 53. et in Ps 57. Saint AVGVSTINE most rightlye affirme that the authoritie of the Catholike Church is of speciall waighte and value for our faith and assurance in a doubtful case Neither can the holy Ghost be wanting to the Church to leade her as Christ hath (l) Io. 14 16. 16 13. promised into all trueth Againe that for the diuersitie of persons places and times canons (m) Can. Ap. 38. et Synod 1. Nic. c. 5. Lateran Can. 6. may be ordained perfite discipline preserued and iudgementes pronounced For to the Church
Vnlesse you (c) Io. 6 53. Ibid. vers 51 Conc. Trid. sess 21 c. 1. eate the fleshe of the Sonne of man drinke his bloode you shall not haue life in you We reade also If any man eate of this breade he shall liue foreuer And he which said * Ibi. ver 54. He that eateth my fleshe and drinketh my bloode hath life euerlasting hath also said The (d) Ibid. 51. bread which I will giue is my flesh for the life of the world And againe the same that affirmed He * Ibi. ver 56. that eateth my fleshe drinketh my bloode abideth in me and I in him affirmed this also He (e) Ibid. ver 58. that eateth this bread shall liue foreuer To omit what S. LVKE (f) Luc. 24 30.35 Act. 2 42. 20 7. 27 35. Aug. ep 86. ad Casul Chry. ho. 17 operis imperf Isich in Leuit. cap. 9. alleadgeth touching the breaking of breade only Neither doe we want the example of Christ himselfe who first at the last supper ordained this Sacrament vnder (g) Mat. 26 26. Mar. 14 22. Luc. 22 19. 1. Cor. 11 24. both kinds deliuered it vnto his Apostles But afterward being at Emaus with his two disciples he gaue (h) Luc. 24 30. ibid. Theoph. Beda Chry. ho. 17. oper imperf Aug. li. 3. de cons Euang cap. 25. thē the Eucharist vnder one kinde only immediatly after withdrew himselfe as the fathers do interpret this place of the Gospel we must not therfore condemn either those who contenting them selues with one kinde only doe abstaine from the vse of the cuppe are read to haue (i) Euseb l. 6. hist cap. 36. Aug. ho. 26. ex 50. ser 252. de tēp Amb. in Satyr Pauli in vita S. Amb. Amphil. in vita Basil Beda lib. 4. hist c. 14. 24. Theod. in Philoth. in vita 26. quae est Simeonis Euagr l. 4. c. 3 Greg. Turo li. 1. de glor Martyr c. 86 Gulielmus Abb. in vita S. Bernard lib. 1. ca. 11. abstained many ages sithence or those that of olde when so the Church did allow had in publike vse both kindes But vse and experience the maister of matters hath taught by litle litle that for the more profite of the people and lesse danger for many respects it is very coueniently donne that the Chalice being lefte the cōmunion vnder one kind onlye be retained And thus hath the Church long since decreed to be done not swaruing at all herein from the ordinance and commandement of her spouse for she is the Piller (k) 1. Tim. 3 15. groūd of truth a faithfull dispensour (l) 1. Cor. 4 1 of the mysteries of God but employing that power which shee hath receiued of her spouse in dispensing the mysteries to (m) 2. Cor. 10 8. 13 10. Conc. Trid. ses 21. cap. 2. edification and the commō profite of the faithfull as the state and condition of times and men which enforceth alteration euen in sacred things doth seme to require For the very wordes of the Gospel doe (n) Mat. 26 20. Mar. 14 17. Luc. 22 14. Iust in Apol. 2. ad Ant. giue vs to vnderstand that Christ at his last supper dealt with those vnto whom he gaue cōmission not only to receiue but also to consecrate and offer the Eucharist yea and to direct (o) Act. 20 28. 1. Pet. 5 2. Luc. 10 16. Ephes 4 11.14 gouerne the whole Church To the iudgement wisedome autority of those he left to appoint lawes vnto posteritie and according to the diuersitie of times orderlie to dispose aswell in moste other things appertaining vnto Chrstian weale as in the maner and order of communicating the Euchariste vnto the faithfull This same (p) 1. Cor. 11 34. euen out of Saint PAVL dothe S. AVGVSTINE (q) Ad Ianua ep 118. cap. 6. proue and it may easely be conuinced by many decrees of the Apostles Neither haue we reason to thinke that the laitye haue any wrong if in this as also in moste (r) Mat. 18 18. Io. 20 23. 1. Tim. 3 2.8.13 4 14. Tit. 1 5. other thinges they be not made equall vnto Priests For it is most certaine that Christ is not diuided into two partes according vnto the two distinct signes of this Sacrament but that aswell vnder one as vnder both kindes yea vnder a litle (s) Basil ad Caesar Cyr. ad Calos in Io. lib. 4. c. 14. Conc. Flor. Emis hom 3. de Pasc Trid. ses 13 c. 3. de cons dist 2. c. qui mā ducat ca. singuli particle of a consecrated hoste Christe is wholly giuen and wholly receiued in fleshe in soule in bloode and in Godhead And where Christ is receiued whole and perfite there can not be wanting the full fruite and effectuall grace of so greate a Sacrament And therefore the laitie are here defrauded of no commoditie at all whether thou regardest the thing it selfe contained in the Sacrament to wit Christ God and man or doest require the (t) Io. 6 41.51 1. Cor. 10 16. fruite and grace which is giuen vnto those that receiue the Blessed Sacrament for the health of theire soules but they receiue as much vnder one kind as they should vnder both if it were alowable Of which matter certes there is no more any place lefte either to (v) Aug. ep 118. cap. 5. doubt or to dispute sithence that the holy Ghost who accordinge to the promise of (x) Luc. 22 31. Io. 14 16. 16 12. Esa 59 21. Christ doth teach gouerne the Church hath sette downe vnto vs a most certaine and plaine sentence againe and againe confirmed the same with the inuiolable authoritie of a most holy (y) Synod Const sess 13. Bas sess 30. Trid. sess 21. Synode Wherupon it may euidently be concluded that this custome of reciuing vnder one kind is not contrary vnto the commandement of God is ratified by the lawfull authoritie of the Church is approued by long continuance of time and generall consent of the faithfull is commended with most sure reason and profite and finally is to be assuredly accounted for a lawe which by none but by the Church her selfe may be changed And yet neither the aduersaries themselues though here they barke and keepe a stirre are able to shewe when such custome of communicating began So that it is a wonder to see some yet for all this who being caried away with a shew of priuate deuotion doe otherwise perswade themselues doe conspire (z) 1. Tim. 3 15. Mat. 18 17. herein with the new rebels and contemnors of the Church against the reuerend (a) Aug. lib. 1. con Cresc cap. 33. authoritie of the whole Church These men truely oughte to feare leaste whilest they stand so much vpon the outwarde signes of the Sacrament and giue themselues wholly to contentiousnesse they lose the
but also to couer his faultes with more reformed actions that sinne may not bee imputed vnto him And againe in another place For a great (f) Ad Virg. laps ca. 8. lib. 1. de paenit cap. 2. wound a deepe long medicine is necessarie Great wickednesse must of necessity haue great Satisfactiō Finally so saith S. GREGORY It is to be (g) Hom. 34. in Euan. vide Emis ad mon. ho. 5. 10. Theod. in epit diuinor decret ca. de paenit l. 4 haeret fab de Audianis seriously thought considered that he which knoweth himselfe to haue committed things vnlawefull must endeuour to abstaine from some things that are lawefull that thereby he may make Satisfaction vnto his Creatour 9 Is there any place for Satisfaction after Death FOr the explication of this point wee must consider the diuerse estates of them that die For some of them do keepe the grace of God and innocency of life euen to their end Vnto whom appertaineth that saying of (a) In orat Manassis MANASSES That Vnto iust persons and those which haue not sinned as ABRAHAM ISAAC and IACOB Penance was not ordained Others haue sinned indeed fallen from the grace of God which once they receiued but they haue purged in this life the filthe of their sinnes with the woorthy workes of Penance as (b) 2. Reg. 12 13. Psal 6 7. DAVID (c) Esa 38 15 EZECHIAS (d) Mat. 26 57. S. PETER (e) Luc. 7 37 S. MARY MAGDALEN Bothe these kindes haue no neede of Satisfaction after death but are altogether free from all bonde thereof But far more in number are those of a middle sorte and yet not verie euil as (f) Ench. ca. 11◠Beda in cap. 11. Pro. S. AVGVSTINE sheweth who haue not performed perfite Penance for their sinnes in their life time and therefore are to be saued (g) 1. Cor. 3 15. So doth Saint Augustine expoūd this place in Psal 37. l. 21. de ciuit c. 26. de fide oper cap. 16. in Psal 80. So doth also Origen ho. 12. 13. in Hier. 25. in Num. 6. in Exod. Amb. in 1. Cor. 3. ser 20. in Psal 118. Hieron in cap. 4. Amos. in fine vlt. libri in Esa lib. 2. in Iouin cap. 1◠Also Saint Gregory li 4. Dial. cap. 39. Beda in 3. cap. Luc. by fire that whatsoeuer was wanting of conuenient Satisfaction in this life may be paide vnto Gods Iustice in another For there (h) Apoc. 21 27. Psal 14 1. 23 3. shal not enter any polluted thing into that Cittie Therefore that we may aunswer to the question proposed such kind of persons departed must abide some Satisfaction yea that most painfull after their death Which yet neuerthelesse (i) Aug. vt supra li 21. ciu c. 24. ho. 16. ex 50. ser 41. de sāctis Greg. 4. Dial. cap. 39 Ber. de obitu Humb. Damasc in orat de def Conc. Flor. Trid. ses 6. can 30. ses 25. part 1 God of his great mercie is wonte to release by the deuout intercession of those that are aliue that so they which are depated being holpen in the Church by the Suffrages of their brethren and members may bee lightned of their sinnes of the terrible paines due vnto the same And hereunto belongeth that which the authority of holy Scripture deliuereth It (k) 2. Mach. 12 43. 1. Reg 31 13 Bedā ib. 2. Reg 1 12. 3 31 Tob. 4 18. Eccli 7 37. 17 18. 38 14. Hier. 16 6. 2. Tim. 1 17 1. Io. 5 16. is a holy and holesome cogitation to pray for the dead that they may bee loosened from their sinnes Whereupon IVDAS the Machabee was commended for that beeing mooued with a singular religious zeale he did with great care and sumptuosenesse procure that not only praiers but also (l) Ibidem sacrifice should be offered for the sinnes of the souls departed In this Doctrine doe agree the Reuerende (m) Conc. 4. Cart. ca. 79. 95. Tolet. 11. cap. 31. Bra. 1. c 34. Flor. Trid ses 25. ses 22. cap. 2. can 3. Councels and Fathers which haue deliuered the true Doctrine of the Church Of whō to alleadg one in steede of many him a witnesse most worthie of credite (n) Li. de cura mor. ca. 1. S. AVGVSTINE writeth thus In the bookes of the Machabees we reade Sacrifice to haue been offered for the dead But although it were no where extant in the olde Scriptures yet is the authority of the Vniuersall Church not small whose practise in this behalfe is most euident where in the praiers of the Priests which are made vnto our Lorde at his Altar the commendation also of those that are departed hath a peculiar place And againe It is to be thought saith hee that there shall bee no Purgatorie (o) Lib. 21. ciu ca. 16. vide Mat. 12 32. Which place is expounded of remission of sinnes in the other world by praiers of the Church By S. Aug. l. 21. ciu c. 24. l. 6. in Iul. c. 5. Greg. l. 4 Dial. ca. 39. Beda in c. 3. Mar. Bern. hom 66. in Cant. Pet. Clun in ep cōt Pet. Bru. Raban lib. 2 de inst cler cap. 44. vide etiam Mat. 5 26 Which place also is expoūded of Purgatorie By Tert. l. deanima cap. 17. Cypr. lib. 4. ep 2. Orig. ho. 35. in Luc. in ep ad Ro. Emis ho. 5. de Epiph. Amb. in Luc. 12. Hier. in Mat. 5. Bern. ser de obitu Humbert vide Mal. 3 3. Phil. 2 10. Apoc. 5 3.13 paines after that last and terrible iudgement And what can bee more plainelye spoken than those wordes It is not to bee doubted but that by the praiers of the (p) Aug. de verb. Apo. ser 32. cap. 1. 2. vide Isid lib. 1. de offic cap. 18. Raban lib. 2. de instit Cler. cap. 44. holy Church and by the most holesome Sacrifice by Almes which are bestowed for their soules those which are departed be holpen that our Lord may deal more mercifully with them than their sinnes haue deserued For this hath beene deliuered by the Fathers and the vniuersall Church obserueth that for those which are departed in the Communion of the Body and Bloode of Christ when their memory is made at the Sacrifice in the due place Praiers also are powred out vnto God it is expressely mentioned that the Sacrifice is offered for them And whē for the helping of them works of mercy are exercised who may doubt but that they are auaileable vnto them for whom praiers are not in vaine offered It is not at al to be doubted but these things doe profite the dead yet such only who liued so before death that these thinges might be profitable to them after death Thus writeth Saint AVGVSTINE aboue 1200. yeeres agone to omitte many also
18. ho. 39. in Euang. Clim grad 6. Eus Emis ho. 1. ad monac Seuer Sulp de uaÌ„s S. Mart. dying man must haue very sore conflictes both with most bitter paines also with most horrible feendes Wherefore although bodily health bee not alwaies hereby restored vnto the sicke person who often chaunceth to die after this vnction receiued yet a peculiar grace is giuen in this Sacrament to beare the force troublesomnesse of the disease more coÌ„stantly to take death it selfe more easily And this is it that by his Apostles God hath promised (d) Iac. 5 15. The praier of faith shall saue the sicke And our Lorde shall lift him vp And if he be in sinnes they shal be remitted him To the signifieng certes of which effects euen the nature and natiue force of oile doth fitlie agree as (e) In cap. 6. Mar. THEOPHILACTE sheweth Wherfore it behoueth vs exactly to obserue that which (f) Ser. 215. de temp vide etiam de rect Cath. câ—nuers de visit insir lib. 2. c. 4. iteÌ„ in speculo S. AVGVSTINE doth most holesomelie admonishe So often as anie infirmitye chaunceth let him that is sicke receiue the Body and Bloode of Christ and after that let him annoint his body that that which is written may be accomplished in him Is (g) Iac. 5 14. any man sicke Let him bring in the Priests and let them praie ouer him annoiling him with oile in the name of our Lord. And the praier of faith shall saue the sicke And our Lorde shall lifte him vp And if he be in sinnes they shall be remitted him OF THE SACRAMENT OF ORDERS 1 What is the Sacrament of holy Orders Aug. lib. 2. cont ep Parmen c. 13. et de bono coÌ„iug c. 24 li. 1. coÌ„t DoÌ„ cap. 1. Leo. ep 81. ad Diosc Greg. in cap 10. 16 lib. 1. reg Nyss orat de sanct Bapt. Conc. Flor. Trid. ses 23. Amb. in 12. cap. 1. ad Cor. Theoph. in cap. 19. Luc. Pet Clun lib. 6. ep 1. IT is that whereby a singular grace and spirituall power is giuen to some that they may by open profession beare office in the Church This is the Sacrament by which as by a dore do necessarily enter the lawful dispensers of the (a) 1. Cor. 4 1. Mal. 2 7. 1. Tim. 3 1. 5 17. Ephes 4 11. 1. Cor. 14 2.19 12 28 mysteries and of the worde of God the Ministers of Christ his Church as Bishops Priestes Deacons Finallie all those whosoeuer they be that do exercise functions in the Church orderly and with authority For no man as the (b) Heb. 5 4. Act. 1 24. Cypr. ep 52. Tert de praescript ca. 41. Conc. l. at c. 3. Innoc. 3. ad Metens cap. cum ex iniuncto Tit. de haer Scripture testifieth Taketh or ought to take the honor to himselfe to witte of exercising the functions of the Church But he that is called of God as AARON that is vnlesse he be consecrated by the Sacrament of visible ordinatioÌ„ bee by a (c) Mat. 10 1 Luc. 9 1. Mar. 16 15. Io 20 21. 17 18. Act. 13 2. Tit. 1 5. Bishop lawefully ordered sent to the worke of some certaine Ministery which in his degree he may exercise in the Church according to the Lawes of Diuine and Apostolicall Tradition 2 Are not all Christians Priests a-like THey may surely be (a) Apo. 1 6. 5 10. 1. Pet. 2 9. so called in this sense that as Priests were wonte to exercise certaine externall Sacrifices sacred functions so as many are regenerated in Christ may and ought daily to offer and diligently to exercise certaine spirituall (b) 1. Pet. 2 5 Rom. 12 1. Psal 49 23. 50 19. Phil. 4 18. Heb. 13 15.16 vide â—as ser 2. de Fap cap 8. Aug. 20. ciu c. 10. Leo. ser 3. in anniuers Amb. lib. 4. Sacr. cap. 1. sacrifices to witte Praier Praises Thankes-giuings mortifying of the Fleshe and others of like sorte So that for this cause they are saide in holy Scripture to be spiritual Priests before God and to offer vp spirituall Sacrifices But if we take this name of Priesthoode properly all indifferentlie are not Priests but those only vnto whom the authority of the Church hath committed to be proper ministers (c) Ignat. ad Her Chry. â—i 3. 6. de sacerd ho. 60. ad pop Hier ad Heliod ep 1. ca. 7. aduers Lucif c. 8 ep 85. ad Euag Victor l 2 de persec Cypr. ep 54. of Sacramentes and hath granted power and right to consecrate offer and distribute the holy Euchariste and both to remitte and to retaine the sinnes of men And of these priests prelates of the new Lawe thus writeth S. PAVL The Priestes that rule (d) 1. Tim. 5 17. well let them be esteemed woorthy of double honour especially they that labour in the worde and Doctrine And this doubtlesse cannot appartaine to women whome (e) 1. Tim. 2 11. 1. Cor. 14 34 Tert. de praescrip cap. 41. Epiph. haer 42 40. the same Apostle forbiddeth to teach in the Church biddeth to be silent neither can it concern the (f) Leo. ep c 2. ad Maxi. Laity at all whose part it is after the manner of sheepe to be fedde (g) Io. 10 11 21 15. 1. Pet. 5 2. 2 13. Heb. 13 17. Rom. 13 1. Mat. 23 2. Luc. 10 16. 1. Io. 4 6. not to feede to be gouerned not to gouerne not to preferre but to submitte and humble themselues vnto their Prelates to heare obserue and doe whatsoeuer they sitting in the chaire shall say whether they be good or euill according as wee reade it commaunded by the worde of God Wherfore as in the Church Triumphant there are Angels different (h Eph. 1 2â— Col. 1 16. Dan. 7 10. Dion de caelest hier ca. 10. in order and power who with decent disposition doe faithfullie execute and fulfill the offices imposed vpon them So also the Church (i) 1. Tim. 3 15. Cant. 6 9. Anacl ep 1. 2. 3. Isid lib. 2. de offic ca. 5. sequ Militant which is the house of God as it were a certaine campe set in battle a-ray hath her peculiar Ministers distinct from other Christians and disposed in Godly order amongest themselues for the prosecuting of the publike common sunctions of the Church vpoÌ„ earth to witte that for the benefite of the Christian people they maie euen by publike profession and with due Comelinesse and Maiesty bestowe their labours in those (k) Heb. 5 1. 8 3. 13 17. 2. Cor. 5 20. thinges which belong vnto God and the health of soules 3 In what place doth the Scripture giue testimony vnto this Sacrament Tit. 1 5. THere truly where it teacheth of the Apostles that in choosing appointing ordering of the Ministers of the
some infirmity of body doe hinder him And CAIVS (f) In ep ad Foelicem vide Damasum in Pontificali de eod Caio a famous Pope Martyr aboue 1300. yeeres since reckoneth vp these Degrees Orders one after an other when hee saith If any man shall deserue to be a Bishop first let him be an Ostiary then a Lector afterwarde an Exorcist then let him be consecrate an Acolite after which a Subdeacon Deacon and afterwarde Priest finally if he be worthy let him be made Bishoppe Therefore (g) Epist 52. Zozym ep 8 ad Hesich Saint CYPRIAN doth praise CORNELIVS the Bishop and writeth that he was commended and honorablely spoken of by all good persons as-wel of the Cleargie as of the people Because he came not sodenly to the Bishopricke but hauing gone through all Ecclesiasticall offices and often purchased fauor at our Lordes hand by Diuine seruices administrations he ascended to the high dignity of Priesthoode by all the steps of Religiō Then afterward he neuer required the Bishopricke it selfe nor desired it nor violently vsurped it but beeing Quiet Modest Chaste Humble Shamefaste finally euen constrained did vndertake the same Those orders therefore which the ancient Apostolicall Church hath approoued as appeareth by the writings of (h) De Eccle. hier ca. 5. ad Demophilum Saint DENIS (i) Ep. 2. ANACLETE and (k) Ad Antiochenses Saint IGNATIVS and which also euerie age since hath imbraced those certes the Church at this daie cannot but conserue and defend 6 What order in the Church is of greatest account THe order of Priestes or Priesthoode of the woonderfull and euer-most reuerend dignity whereof S. CHRYSOSTOME and Saint AMBROSE haue set forth whole bookes Of which also great IGNATIVS saith (a) Epist ad Smyrn vide Chrys l. 3. de Sacer. ho. 4. 5. de verb. Esa vidi Dominū Priesthoode is the summe of all honors which are amongest men which if any man shall dishonour he dishonoreth God and our Lord Iesus Christ the first begotten of all creatures and the only chiefe Priest of God by nature Thus saith he yea it is euidently warranted by a diuine Oracle That the (b) Mal. 2 7. Agg. 2 12. Gregor in past par 2. cap. 4. lippes of the Prieste doe keepe knowledge and they shall require the lawe at his mouth because he is the Angell of our Lorde of hostes And againe He that (c) Deut. 17 12. Cyp ep 55. 65. Greg. lib. 12. ep 31. ad Foelicem shall be proude not willing to obay the autority of the Priest who at that time doth minister to thy Lord God let that man die by the decree of the Iudge thou shalt take away euel out of Israell and all the people hearing will be affraide that none from henceforwarde may swell with pride Heereupon also the Apostle willeth (d) 1. Tim. 5 19. vide 2. epist Fab. Against a Priest receiue not accusation but vnder two or three witnesses And this truely is writtē to TYMOTHY the Bishop of the Ephesians as that also which we cited before The (e) 1. Tim. 5 17. Priests that rule well let thē be esteemed woorthy of double honor especially they that labor in the Worde Doctrine 7 And what conceite ought we to haue of euil Priestes THis is the ordinance of God which cānot be abolished that not only good but also euill Priests be (a) Eccli 7 31. Mat. 10 40. Luc. 10 16. Ioan 13 20. Chrys ho. 2. in 2. Tim. 65. in Gen. Orig. ho. 7. in Ezech. Bern. serm 66. in Cant. Aug ep 137. Euseb apud Damasc lib. 3. Parall cap. 45. honored in the Church For he will be acknowledged receiued heard obserued in his Ministers whereas he hath said (b) Mat. 23 2. Aug. ser 49. de verb. Do. cap. 5. sequ Chrys hom 85. in Ioan. Vpon the Chaire of MOYSES haue sitten the Scribes Pharisies All things therefore whatsoeuer they shall say to you obserue yee and doe yee but according to their workes doe you not for they say and doe not But amongest those that be euill there is a choise to bee made that we may vnderstand that for as much as concerneth the office and authority of teaching we doe owe faith and obedience vnto those only who beeing lawfully ordained sent by Bishoppes doe professe the sound Doctrine of the Church But of others we must carefully beware as of enimies pestiferous persons Touching which matter the most auncient IRENEVS most wiselie admonisheth and teacheth in this manner Wee are (c) Lib. 4. ca. 43. vide 〈◊〉 dem lib. 3. cap. 2. 3. bound to heare those that are Priestes in the Church which both haue succession from the Apostles and haue receiued the grace and spirite of trueth with this succession of Bishop-like authority but as for others which depart from this principall succession in what place soeuer they be gathered togither we must haue thē in suspition either as Heretickes and men of euill Doctrine or as sowers of Schisme and proude persons And a little (d) Lib. 4. cap. 44. after Wee must saith hee eschewe all such And cleaue vnto those who doe keepe as we haue said before the Apostolicall Doctrine and doe together with the order of Priesthood exhibite sound speeche and conuersation without offence to the confirmation and correction of others Thus writeth that IRENEVS whose master was POLICARPE the disciple of S. IOHN the Euangeliste And not vnlike to this teacheth TERTVLLIAN (e) Lib. de praescr c. 41. who dothe exprobrate the Heretickes in this manner saying their ordinations are rashe light and vnconstant sometimes they place Neophites sometimes those that are tied to the world sometimes euē our Apostataes that they may binde them with glory whereas they cannot with trueth There is neuer more easie preferment than in the Campes of Rebelles where the very being is deserueing Therefore one is a Bishoppe to day and another to morrowe to day he his Deacon who to morrowe is a Lector to to day he is a Priest who to morrowe is a Lay-man for euen vnto Lay-men doe they (f) Vide Epiphan haeres 24. 49. enioine Priestly offices Thus farre TERTVLLIAN very liuely painting out vnto vs the peruerse customes not of his owne time only but of this our age also sheweing the preposterous endeuours of Sectaries in the disturbing of holie thinges and ordering of Ministers 8 What is the vertue and effect of this Sacrament THe vertue certes is singular the effectes are manifolde For they which rightly receiue these seuen orders which we speake of doe also receiue a spirituall grace (a) Con. Flor Trid. Aug. lib. 2. ep Parm. ca. 13. in cap. 10. l. 1. reg power that they may holsomelie execute all such thinges as doe appertaine to the proper functions of their orders and are appointed fitte Ministers
betweene God and his people Wherupon S. AMBROSE saith (b) In ca. 12. 1. ad Cor. A man that is placed in the order of an Ecclesiasticall office hath grace whatsoeuer he be not truly of him selfe but of his order by the operation of the holy Ghost Furthermore the said parties that receiue orders (c) Act. 6 5.8.10 13 2. 14 20. 15 2.42 1. Tim. 4 14. Tit. 1 5. Cypr. ep 76. haue thereby a certaine and euident testimonie whereby they may commend and approue both themselues and their Ministeries also vnto others And so it commeth to passe that they being as it were marked with those orders and being separated vnto the ministerie of the Church are well knowne and esteemed according to their degree and verie worthely honoured But woe be to them (d) Num. 16 31. Heb. 5.4 1. Par. 13 10. 2. Reg. 6 6. 2. Par. 26 16. whom not the example of AaRON that was called by God doth induce but seditiouse humors and swelling of the minde like vnto OZIAS the king doth cary hed long to the occupying vsurping by whatsoeuer meanes the offices of Priestly dignitie vpon whome this speach of God doth fitlie fall (e) Hier. 23 21. 14 14 27 15. 29 9. I did not send Prophets and they did runne I did not speake to them they did Prophesie And these the Scripture warneth vs not to accounte as Ministers of the Church but to eschew as (f) Io. 10 1. Cant. 2 15. Act. 20 29. Mat. 7 15. Theeues Robbers Foxes Dogges and Wolues because they doe not enter in by the dore but either of their owne rashnesse or for the fauour only of some ciuil magistrate (g) Trid. sess 23. cap. 4. or the popular multitude (h) Laod. can 13. they assume vnto themselues Ecclesiasticall offices seazing vpon those holy functions without any lawfull calling ordering * Ro. 10 15. But hâ—w shall they preach vnlesse they be sent as S. PAVL being one himselfe that was (i) Act. 13 2. separated vnto the worke doth say Doubtlesse order beinge once broken (k) Vide Leonem ep 87 ad Epis Afr. Greg. li. 4. ep 52. Dion cap. 5. eccles hier and Priesthoode taken away the Hierarchie and princely disposition of the Church consisting as well of Priests and other ministers as also of Bishoppes rightly ordered woulde come to decay Neither shoulde the Churche be that which it is called a Campe sette in battaile araye (l) Cant. 6 9. nor the true and lawefull Ministers of the Church should be discerned the office and authoritie of teaching would become contemptible the dispensation of the Sacramentes woulde be vnfaithfully and preposterously performed yea and altogither frustrate finally the functions of the Church woulde bee perturbed and as the proofe it selfe too much doth shewe newe and false Doctrines would increase and swarme by the means of these newe and false Ministers of Christ his spouse wherby the Church would often be shaken with sore deadly coÌ„motions as we doe in our daies feele by experience And for that cause the Apostle (m) 1. Cor. 12 28. Saint PAVL hath not only set down diuerse degrees of Ministers in the Church but hath also shewed howe holesome and necessarie they be in so much that hee affirmeth that they were giuen by (n) Ephes 4 11. God vnto the church as it hath bin said before To the consummatioÌ„ of Saints vnto the worke of the Ministerie vnto the edifiing of the body of Christ that nowe wee be not children wauering and carried about with euery winde of Dostrine in the wickednesse of men in craftinesse to the circumuention of error And certes this is a most euident sure note of the Church in that we see that perpetuall and neuer as yet at any time interrupted sucession of Bishops of lawefull orders in the same which God hath placed there-in for the perfect gouernment of this his kingdome And therefore this institution of Ministers as a most firme (o) Iren. lib. 3 cap. 3. lib. 4. cap. 43. Optat lib. 2. cont Douat Aug. ep 165 42. con epist Fund c. 4. in Psal cont part Donat. Tert. de praescript c. 36. knitting together of the Church and a most pretious bonde to preserue vnity is the more carefully to be retained and euen in the euill Ministers of the Church as we said before because of Gods ordinance is euer to be honored Which S. AVGVSTINE well vnderstanding saith Into that (p) Ep. 165. vide l. 2. con lit Petil. c. 51 order of Bishops which is deriued from PETER himselfe euen to ANASTASIVS who nowe sitteth in the same Chaire If any Traitour had in those daies crept in it had beene nothing preiudiciall vnto the Church and vnto Innocent Christians for whom our Lord was so carefull and prouident that he saith of euill Prelates (q) Mat. 23 3. whatsoeuer they say doe yee but according to their workes doe yee not Thus farre Sainte AVGVSTINE OF THE SACRAMENT OF MATRIMONY 1 What is Matrimony MAtrimony is a laweful (a) Aug. li. de fid op ca. 7. lib. 1. de nupt coÌ„cup cap. 10. 21. lib. de bono coÌ„iug ca. 24. Amb. in c. 5. Eph. Pet. Damia ser 1. de dedic Lucius 3 in 5. Decret tit 7. c. 9. CoÌ„stant Conc. ses 15. artic 8. Trid. ses 24. can 1. coniunction of a man a woman instituted by God that they maie leade together an vndeuided society of life I say lawefull that there may be mutual (b) GeÌ„ 24 57 Tob. 7 15. Amb. de instit Virg c. 6 consent of both partes and that there be not found betweene them the degrees as they call them of (c) Calixt 1. ep 2. Later can 50. Trid ses 24. can 3. 4. de refor Matr. c. 2. sequ Consanguinity Affinity and other thinges of the like sort either prohibiting or disanulling Matrimony Of which Matrimoniall Coniunction if thou wouldest knowe the first author it is (d) Gen. 2 23. Mat. 19 6. 1. Cor. 7 10. Eph. 5 21. God himselfe most excellent and mightie who ioyned the first Couple and Parents of mankind in Paradise it selfe and honored them with his benediction But if thou regard the ende why it was instituted it is no other but the propagation of (e) Gen 2 23 Fulg. ep 1. cap. 3. Isid lib. 2. offic cap. 19. mankind to the glory of God and a familiar and faithfull liuing together (f) Chry ho. 20 ad Eph. in moral exhort ho. 5. in 1. Thess of Man Wife And finally the auoiding (g) 1. Cor. 7.9.10 Aug. li. 9. de Gen. ad lit c. 7. Chry. in Ps 43. ho. 3. de verb. Isaiae vidi DominuÌ„ of fornication in this imbecillitie of a corrupted nature 2 Howe is Matrimony a Sacrament IN that the (a) Amb. in cap. 5. Eph. Aug. vt supr
fallen and cure him when hee is wounded Then succedeth (f) Iac. 5 15. Extreame Vnction which in the laste conflicte with death doth fence comforte the Passenger Then holy Orders (g) Tit. 1.5 1. Cor. 4 1. yeeldeth Ministers vnto the Church which may haue authority in holy thinges and may rightly gouerne dispence conserue apply all those things which we spoke of before Finally Matrimony increaseth the (h) Eph. 5 32. 1. Cor. 7 2. Christian people and prouideth for mans incontinencie Where also this difference is to be obserued that Baptisme Confirmation and Orders being once giuen can neuer be (i) Concil Flor. Trid. sess 7. Can. 9. de Sacr. in genere Aug 2. con ep Parm. c. 13. iterated Also Baptisme must of necessitie be taken (k) Io. 3 5. of all The Eucharist of those that haue (l) Trid. sess 21. cap. 4. the vse of reason Penance (m) Apoc. 2 5. of those that are fallen But it is at thy discretion to vse any of the rest so that thou haue none in contempte or doest neglect thē against Iustice equitie when the time requireth These are therefore the preseruatiues and diuine remedies which that Samaritane (n) Luc. 10 33. 1. Cor. 4 1. Io. 20 23. full of all mercie hath ordained committed to the Prelates of the Church to be dispensed for the well curing vndoubtedly of the sicke that is to saye of all sinners in the Church euen vntill that they obtaine if they will their true and perfite health Which remedies rightly to vnderstand holsomely to receiue and faithfully to apply vnto others is not a pointe certes of humane cunning but of Christiā wisdome Of which wheras we haue now spoken enough according vnto the scope of our present purpose It now remainethe that by the helpe of Christ we passe ouer to the other part of this worke which containeth Christiā Iustice Ecclesiastici 4 ver 12. WISDOME inspireth life into her children and entertaineth those that seeke her and she will goe before in the way of IVSTICE and he that loueth her loueth life THE FIFTH CHAPTER OF CHRISTIAN IVSTICE 1 What thinges doe belong to Christian Iustice ALL such thinges maie bee reduced vnto two pointes Aug. ser 19. de temp Chrys in Ps 4. ho. 16. in epist ad Ephes Prosp sent 98. ex Aug. which are comprehended in these wordes (a) Psal 36 27. 33 15 1. Pet. 3 10.11 Tob. 4 13. Decline thou from euil doe good as also ESAY teacheth (b) Esa 1 16 Eccli 3 32. Ro. 12 10. Cease yee to doe peruersely and learne to doe well This is that which (c) Col. 3 8. Eph. 4 16.17.18.19.20 S. PAVL admonisheth that the olde man with his actes must be put off the new man must bee put on in Iustice and Holinesse of trueth The first consisteth in knowing eschuing sinnes for they are vnto mortall men the greatest euills that can be And the latter standeth in the desire pursute of thinges that be good But to the intent that wee may performe (d) Bern. ser 1. de Pentec both these offices appertaining to Iustice Gods grace hath beene by IESVS CHRIST purchased and promised vnto vs and is euer most necessarie By meanes of which both preuenting vs (e) Aug. de grat lib. arbit ca 9. 15. 16. Itē in Ench. c. 32. Hier lib. 2. in Iouin cap 2. Conc. Trid. sess 6. can 2. and cooperating with vs that effecte is wrought in vs which S. IHON affirmeth (f) 1. Io. 3 8. He that doth Iustice is iust euen as he also is iust Moreouer he addeth He that committeth sinne is of the Deuill 2 What is sinne SInne as witnesseth S. AVGVSTINE (a) Lib. de duab anim c. 11. l 1. retract c. 15 13. lib de Gen. ad lit imperf c. 1. is a will to retaine or obtaine that which Iustice prohibiteth and from which it is in mans power to abstaine And in an other place he teacheth that sinne (b) Lib. 22. cont Faust ca. 27. lib. 1. contr 2. ep Pelag. c. 13. is whatsoeuer is spoken donne or desired contrary to the lawe of God And Saint AMBROSE What is sinne (c) Lib. de Paradiso c. 8. Aug. lib. 2 de consens Euang. c. 4. Bed in ca. 3. ep 1 Ioan. saith he but the transgression of Gods lawe and the disobaying of the heauenly precepts 3 How many kinde of sinnes be there THree (a) Aug. in Ench. c 64. Originall Mortall and Veniall The first we call Originall which (b) Trid. conc ses 5. being transfused by ADAM the first Father of mankinde and contracted by vs in our very conception (c) Ps 50 7. is taken away by Baptisme in Christ Whereof S. PAVL speaketh in this manner (d) Ro. 5 12. By one man sinne entered into this worlde by sinne death and so vnto all men death did passe in which all sinned And againe speaking vnto the Baptised to the intent that he might shewe that the force of Christian Baptisme did extend to the purging of this sinne also he plainly testifieth You (e) 1. Cor. 6 11. are washed you are sanctified you are iustified in the name of our Lord IESVS CHRIST and in the spirite of our God But Mortall sinne is that actuall sinne as they call it which taketh away spiritual life and bringeth the death of the soule of him that sinneth which death separateth a man from God and his (f) 1. Cor. 6 9. Gal. 5 19 Apoc. 21 8. kingdome maketh him worthie of euerlasting punishment Whereupon it is written The (g) Ro. 6 23 stipend of sinne death (h) Sap. 1 16. Iniustice is the procurement of death and the vngodly haue inuited her with handes and wordes Finally a veniall sinne is certes actuall but it is such a sinne as doth not make a man the enimy of God whereof pardō is easily obtained by the faithfull at Gods hande Of this hath S. IHON saide (i) 1 Io. 1 6. Aug. lib. 3. cont 2. ep Pelag. c. 3. If wee shall say that we haue no sinne we seduce our selues and the trueth is not in vs. And S. IAMES confesseth plainely (k) Iac. 3 2. In many thinges we offende all And if wee beleeue the wise man The (l) Pro. 24 16. Eccles 7 21. Iust man falleth seauen times a day and risethe againe Now it is manifest that one sinne is more (m) Io. 19 12. grieuous than another it is agreable both to humane diuine Iustice also that a greater punishment (n) Aug. lib. 21. ciu c. 16. ser 18. de verb. Apost cap. 4. is due to the greater sin And for that cause hath Christ put this difference betweene the faulte and the punishement of one that sinneth wittingly of another that sinneth vnwittingly (o) Luc. 12 47. That seruant saith he that knewe
PARDONS 1 What is the grounde and foundation of Pardons FIrst we must heere call to mind that which hath bin shewed aboue out of Scriptures Fathers See pag. 209 that sinnes committed after Baptisme although in respect of the fault and disgrace of God guilt of euerlasting paine and damnation they bee fully remitted through the merits onlie of Christs Passion in the Sacrament of Penance doe notwithstanding leaue most ordinarily behind them if the contrition be not the greater a debt of Temporall punishment And that by such Temporall punishement satisfaction is to be made vnto Gods Iustice either in this worlde by workes of Penance enioined in the Sacrament or voluntarily vndertaken or in the other life in the fire of Purgatory See pag. 218 Nowe therefore as Almighty God hath lefte in his Church autority and iurisdiction to binde such Penitentes as haue recourse to the Sacramente for helpe vnto a conuenient satisfaction aunswerable to his diuine Iustice and decree so likewise hee beeing alwaies more prone to Mercy than to Iustice his grace superabounding wher sinne aboundeth Rom. 5 10. It necessarily followeth that he hath giuen as great a power to his Pastours in the one as in the other therefore as they may impose so they may release Penance as they are executioners of his Iustice to punishe so they are also dispensours of his mercie to remitte and pardon Finally as the power of his Mat. 16 19. Keies doe extend to bind so they doe also extend to loose whatsoeuer is bound or loosed in heauen which shall be more largely shewed hereafter 2 What is an Indulgence or Pardon Than may we hereby plainely see what is an Indulgence or Pardon which beeing wel vnderstoode duely considered we shall not need any long discourse for the proofe and defence of the same An Indulgence therefore or Pardon is the remission of the Temporall punishemente due vnto sinne already forgeuen graunted by the Pastours of the Church for iust and conuenient cause vnto him which is in Gods grace fauour Hence it followeth that whosoeuer will be partaker of an Indulgence graunted first he must be in grace then performe that which is in the graunt of the Indulgence required as Fasting or Praier or Almes And so he shall enioy the fruite thereof 3 How many things are necessary to obtaine a Pardon But if we will consider all the wholle chaine of thinges concurring and necessarily required in this matter we may the better conceiue the malitiouse slaunders and cauills of our aduersaries heerein First therfore he that will gaine an Indulgence must be hartely sory for his sinnes Secondly hee must haue a full and resolute purpose to amend his life and neuer to fall into any mortal sinne Thirdly he must make a diligent search of his conscience calling exactly to mind so farre as the frailtie of mans memory can reach all the particulars of his thoughts wordes deedes offensiue vnto God Fourthly he must humbly syncerely lay them open before the Priest who in Gods steed is to iudge thereof Fiftly he is to accept that Penance which is imposed vpon him And all this is so necessarie for remission of sinnes that if there want but one of them either sorrowe or purpose or due examination or pure Confession or fulfilling the Penance enioined or at the least in the three last a full intent to execute them in due time no man can obtaine the grace of God much lesse such Pardons as we speake of which are not nor can be imparted but to those onely which are in Gods blessed fauour Nowe if there happen any opportunity of Indulgence or remission of this Penance enioined or of that which by the auncient Canons of the Church or by Gods secrete most iust iudgement should in rigour bee inioined for ordinarily the Penance in our age enioined in Confession is not equall vnto that which the auncient Canons of the Church Gods own determination hath allotted than sixtly there is required the fulfilling of that worke vnto which the Indulgence is annexed And so if the partie which seeketh the Indulgence be still in grace and the cause proportionable to the Indulgence infallibly he receiueth the same And yet some Diuines doe vpon probable groundes affirme that he which will obtaine an Indulgence must besides all this of necessitie either haue accepted of his Ghostly-father or purposed to take vpon himselfe so greate penance as were in it selfe sufficient to satisfie for that paine which in the Indulgence is remitted or at the least that he must haue a generall purpose to satisfie Gods Iustice in this life by Godly workes and deuout labours and sufferings otherwise except the worke exacted in the Indulgence be equiualent to the paine remitted he shall not enioy the benefitte Their reason is for that he which hath not this minde as much as in himselfe lieth to procure his owne succours for his negligence coldenesse and slackenesse deserueth not helpe of others and it seemeth as they say that Christ his Saintes intended not to yeeld such vnnecessary helpe whereby negligence might be increased But this opinion is by others worthily reiected Who say that if the Penitent haue this full conditionall resolution to fulfill his enioined Penance in Confession if he cannot obtaine by Indulgence the remission therof whether his Penance were great or little then shall he not beeing a liuely member of CHRIST be depriued of the participation of the common treasure of his wholle body A Purpose of satisfaction very profitable for him which will receiue an Indulgence and consequently of such Indulgence Yet certaiâ— it iâ— that such actuall purpose of satisfying Gods Iustice by owne penall workes doth make a maâ— more apte â—o receiue the wholl Indulgence and encreaseth the value of the cause and Gods acceptation of the recompence which is made vnto him by such an Indulgence as wee will shewe hereâ—fter 4 A comparison betweene the Catholickes Pardons and the Protestants Pardons THis therefore being the course of all Catholicks in obtaining Pardon of sinnes let vs on the contrary side examine a little howe many of these things are to be found in the Protestants Pardons For that they haue Pardons yea plenary Indulgences also none can doubte who heareth euery day that they are cleansed purged from all sinne and sure to goe to Heauen so soone as they shall die For in very deede this is not only a full remission of all paines and punishmentes but also a most certaine assurance of that singular gifte of God which is perseuerance to the ende Which if the Catholicke could perswade himselfe so easelye to be gotten he would with S. Paul 1. Cor. 15 19. account himselfe the most wretched of all men whereas he should so toile and labour in infidelity for that which he ought to assure himselfe that already he possesseth But whereas they doe so malitiously and contemptuously obiect vnto vs the Popes Pardons giuing
sinnes more easily The POPE or Caluin The POPE requiring those sixe thinges which I spoke of before and the Protestants allowing scant one of them 5 How wickedly our pardōs are slaūdred FOr whereas they doe so wickedly slaunder the Pastours of the Church as if they did graunt Pardons to licence men to sinne to dispense therby in Gods commaundements it is a thing which neuer any CATHOLICKE did yeelde nor euer anie POPE did challenge to himselfe but alwaies acknowledged that euery simple Priest might to those which are his subiects remit the mortal sinnes themselues although not the temporall punishements thereof in as high and ample manner as hee himselfe he hauing no authority to remitte out of Sacramentes any one mortall sinne in the worlde Much-lesse to permitte it as lawefull Whereas God himselfe in such things cannot according to the Doctrine of Diuines dispense who being a Soueraigne goodnesse cannot be the author of sinne and as the Apostle saith 2. Tim. 2 12. Heb. 6 18. cannot deny himselfe Let them turne ouer al our Bookes our Schoolemen our Canonistes and Summistes and if they finde in anie one Author of credite that all the thinges aboue mentioned must not of necessitie concurre and so hath alwaies bene vnderstood in the practise of the Church after the maner by vs declared they shall recouer their creditte of true and honest dealing Let them looke vpon our Extrauagants or Bulles where Iubeleis or other Pardons are graunted and published and if they doe not there finde that Particle or clause expressed that they which will obtaine such Indulgence must be Vere Poenitentes truely penitent then let them freely without shame blaspheme the iurisdiction of the Church Yea they shall for the moste parte finde that actuall Confession is a thing expresly required Actuall Confession not alwaies necessary as one parcell of such thinges as are causes of the Indulgence and then is it impossible to obtaine such indulgence without Confession although at other times when Confession is not expresly mentioned it is not necessarie but onely to those whose conscience is burdened with mortall sinne who cannot in the new lawe obtaine iustification but by Confession either actual or in vow and desire For of such as are not in grace must that be vnderstood which we haue saide before when we spoke of sixe thinges necessary in an Indulgence otherwise if one be already in grace hee hath virtually those fiue first things needeth nothing but to doe that which is the cause of the Indulgence whether it be Confession or Receiuing or Almes or Fasting or any other such deuout action As for the Simony which they charge vs withall in these Pardons No Simony in Pardons wee neither buy nor sell Pardons but sometimes the worke required for which they are graunted is Almes and yet few or none are now graunded for any Almes to the POPES cofers but onely to be giuen at the parties discretion thereby to take away all cause of scandall 6 Why Pardons are called remissions of sinnes whereas they take away the punishment onely BVt it may peraduenture somewhat moue our aduersaries that we call these Indulgences remissions of sinnes whereupon it seemteh we vnderstand the verie faults themselues not the punishments thereof But this we can easely declare vnto thē by an example of a Father who although he haue receiued into fauour his sonne whom he had disinherited which is to remitte him his fault and to receiue him into his grace yet doth he impose oftentimes some lighter punishment for the same faulte both as a cautell for that which is to come and as a iust reuenge for the offence remitted and then he may iustly be saide not to haue perfectly forgiuen his sonnes faulte So also doth the holy Scriptures call the guilte of punishment by the name of sinne Gen. 43 8. Vnlesse I shall saith IVDAS to IACOB bring againe the childe I will be guilty of a sinne vnto thee all my life And God is said to render the sinne of the fathers vpon the children Deut. 5 9. 3. Reg. 1 21. Pro. 16 6. I and my sonne SALOMON shall be sinners And by mercy and verity iniquitie is redeemed And although sometimes in Pardons it be said A CVLPA POENA What these wordes A Culpa Poena signifie From the fault and the punishment the true meaning of the Church therein is that the fault must be remitted either before the seeking of the Indulgence or else in the very worke which is the cause of the Indulgence when Confessiō is exacted for obtaining the same Or the otherwise by Contritiō the worke is performed in grace so that there is giuen both togither Whether all the workes for the Indulgence must be donne in grace yet by diuerse causes The first by Confession or Contrition the second by the Indulgence For although it be not necessary that for to obtaine an Indulgence al the works which are done for the same be done in Gods grace yet is it verie necessary that all those workes be throughly done and that the last worke of all in which the Pardon is to be receiued be not onely done with a certaine morall perferction but also in the grace fauour of God For example There is a Iubiley in which it is graunted that whosoeuer Fasteth three daies and giueth Almes and such a day visiteth such a Church praying for some particuler necessities shall haue a plenary Indulgence Although a man doe the other in state of mortall sinne yet if hee for the same good purposes doe throughly performe them and then hauing by the ordinary meanes obtained Gods grace visitte the Church he shall receiue the Indulgence and yet if the POPE should so graunt it that he must first Confesse and then Fast and giue Almes and visitte the Church then would I thinke that his intention were to haue al the thinges following performed in grace so if he fall in the midst of the weeke so that he fast not in grace he getteth nothing 7 Of diuerse kinds of Indulgences FOr the better declaration of the custome of the Church in this matter of Indulgences it is to be vnderstoode that wee may diuide Pardons two manner of waies First in respecte of the qualitie of the punishement released Secondly in respecte of the quantitie of the same punishment taken away The punishment it selfe sometimes is enioined in Penance by the Ghostly-Father sometimes it is due either by the Canons of the Church allotting certaine Penances for euery faulte or in the stricte examination of Gods iust iudgement who onely searcheth the hart and knoweth the depth of our desertes From all these kindes may the Church absolue for that soueraigne autority which it hath recriued as we haue partly shewed aboue shall more exactly be shewed hereafter Pardon of Penance enioined of other paines also And heerein is founded the first diuision of Indulgence into remission of Penance enioined and of penance which is in the
haue no time limitted to his iniquity nor that the Church will presume to define that Purgatory shall remaine so long it being to expire at the day of Iudgement But that it may so be that any persons sinnes though remitted haue lefte behind them so much guilte of temporall satisfaction or punishment For if the seuere estimation of the Primitiue Church hath adiudged euery notable mortall sinne to 7. yeeres Penance then how many yeeres Penance should so many thoughtes so many wordes so many actions deserue as are in this colde age of ours so little regarded It is wisedome to seeke many Pardons Wiselye therefore doe they who neuer ceasse to procure these Christian helpes of our frailty not contemning them as small because they are not Plenaries For it may so happen that to one which oweth 4 yeeres onely of satisfaction 7. yeeres may bee as good as a Plenary Moreouer of Plenary Indulgences none can be sure no nor of any Indulgence at all whereas they cannot be sure of their estate of grace in the seeking of them and if they be in grace yet of any certaine determination of theire deserts of temporal paine they cannot haue knowledge neither of the full obtaining of so manye yeeres as are graunted of Pardon The only way is therefore continually to embrace these motherly fauoures of holy Church and that so much the more for that in the race of our mortality continually our burden increaseth and whilest we seeke to cast off the olde vncertaine of our discharge◠we doe most certainely at the least with Veniall sinnes dogge our selues with new The true meaning therefore of these yeeres or daies is this The meaning of yeeres and daies that looke how much of the paines of Purgatory we could redeeme with one yeers Penance in this world such as might by reason be inioined vs our deuotion feruour and desire of satisfying Gods Iustice See page 640. considered so much now by the benignity and mercy of the Church is in one yeeres Indulgence released and so of other quantity of yeeres daies Which vnto him who considereth that by one yeere of Voluntary satisfaction in this life much more then a yeere of necessary sufferance in Purgatory may be recompensed will seeme no small benefitte And it must not moue vs that we cannot remaine so many thousand yeres in Purgatory for neither Purgatory is measured by our time yeeres daies God can by increase of the paine euen in the day next befor the generall Iudgement supply the wholle due of many thousand yeeres After which maner they which are found aliue at the daye of Iudgement shall not want their Purgatory 8 The right autority of Gods Church in giuing Pardons is largely proued A Learned famous Author very wel knowen vnto our aduersaries not vnworthily chargeth them with a common faulte which hee calleth SCIOMACHIA fightinge with a shadowe This fault if in any other matter they committe in this of Indulgences they surely are intolerable I haue sufficiently touched their slaunders aboue And whensoeuer they write or speake of this point they doe nothing else but either not vnderstanding or malitiously slaundering the true intent of the Church make themselues aduersaries where they haue none impugne certaine absurdities which wee more than they detest reprehende abuses which we roote Con. Trid sess 5. de reformat cap. 2. sess 21. de reform cap. 9. out finally like madde or dronken persons fight with a shadowe that also of thier owne making Wherefore least this poore labour of mine taken principally and only for my deere Catholicke Brethren or those who being out of the way would be glad to haue some direction vnto the trueth might by any missefortune fall into the handes of some SHADOVVE-KILLER I thought it expedient before I entered into any deepe demonstration of this matter first to set them down the simple trueth which being doone euen as it were by the very same Candel which first was shadowed by themselues nowe placed betweene them and their shadowe the shadowe vanishing the quarell might without any blowes at all be peacablely finished Yet nowe will I as well for the simple Catholickes vnderstanding as for the better breaking of such skittishe wittes from finding bugges where there is no cause make some farther consideration of the trueth shewing and prouing it out of holy Scriptures continuall practise of Gods Church But before we take this matter in hande we must warne our aduersaries that here we doe not intend to dispute whether there be any Temporall punishement after the remission of the sinnes thēselues necessarily to be suffered of the penitent person For this we suppose as certaine See pag. 209 and before sufficiently proued The like also doe we aduertise them of autority to remitte sinnes leafte by Christ in his Church which heere we touch not See pag. 209 as already shewed Nowe therefore thus we will briefely conclude our purpose Christ hath lefte in his Church the Mat. 16 19. Keies of the kingdome of Heauen autority to Io. 20 22 remitte sinnes the 2. Cor. 5 19. worde of reconcilement dispensours 1 Cor. 4 1. of his mysteries feeders Io. 21 15. of his sheepe stewardes Mat. 24 45. of his family to giue euerie one meate in due season But in euery one of these is without any limitation contained euery thing belonging to those seuerall offices of gouernmente feeding and remitting and consequently the remission of temporall Chastisement and correction most certainely therefore hath God lefte the same in his Church But such autoritie cannot be executed in the Sacrament of Penance which as we supposed is only ordained to remit the offence of God alwaies in as much as it hath in it selfe leauing a Temporall punishment Therefore it is to bee executed out of the Sacrament which is the very Indulgence which we defend Secondly S. PAVL in the The Heretickes falsely translate in the sight of Christ person of Christ 2 2. Cor. 2 10. at the request of the Corinthians pardoneth the incestuous person remitting him as THEODORET expoundeth and the wordes doe manifestly importe part of his deserued Penance But what autoritie Christ gaue vnto S. PAVL the same hath he lefte in his Church vntill Eph. 4 13. we meet al into the vnitie of Faith and knowledge of the Sonne of God into a perfecte man that is euen vnto the worldes ende The verie worde of Pardon in the Scriptures Pardons are alwaies giuen in the power of Christ Io. 8 11. Therefore doth there nowe remaine in the Pastours the same authoritie See heere the very word of Pardoning if the Heretickes haue not left it out or altered it in their Bible Where also is to be noted that S. PAVL executed this leuity in the Person of Christ and so doe our Pastours alwaies vsing this Phrase Mercifully in our Lorde we release Of which our Sauiour hath left vs sundrie examples in diuerse offendours particularly in the aduoutresse whose
be punished Thus much of the first breeders of this heresie IHON WICLEFFE and IHON HVSSE the first of the which that you may the better knowe him therefore departed from the Church in the which he had bene a Priest Tho. Wald. l. 2. doct c. 60. onely because he had the repulse from a Bishopricke As for MARTIN LVTHER it is well knowen what giftes of the holy Ghost he had who had not the gift to obserue that chastitie which hee had Vowed and to keepe himselfe from a sacrilegiouse and incestuouse life That we may thinke that in him as a first ADAM of this new creation all the ministeriall posteritie for the most parte hath bene infected But it will not be amisse farre from our purpose of Indulgences Luthers fall quarell against Indulgence This office is nowe taken away by the CouÌ„cel of Trent Io Coch. in the actes of Luther an 1517. In anno 1519. In epist ad Argentin to let the Reader vnderstande thus much that forthwith after his strange vocation to his newe kind of licentiouse life the first quarell that he pretended was against Indulgences and that not vpon zeale and conscience but onlie for ambition and enuie that the office of preaching Pardons and publishing the POPES Bulles was from the order of S. AVGVSTINE in which hee had many yeeres liued a Moncke translated to the order of Dominican Friers Whereupon in his first disputation at Lipsia he gaue a cleare testimony of the spirit by which he was called wheÌ„ he cried out This matter neither was begonne for God neither shall be ended for God And that you may the better perceiue his ghostly zeale he saith that if the Scriptures had not beene most cleare against him in the matter of the Blessed Sacramente hee would for to haue done the POPE a displeasure long before haue denied the Reall-Presence which notwithstanding he neuer durst That we may say nothing of his singular profiting in his Masters schole Lib de Missa angular when hee saide that he had beene taught of the Diuell that MASSE was naught and therefore that he had abolished it Against this man and his predecessours if wee shoulde alleadge the Councell of Trent The Councel of Trent sess 25. wherein all the Learning and Holinesse of the wholle world conspired togither Vndoubtedly vnto him who in respecte of himselfe contemneth a thousand AVGVSTINES and as many CYPRIANS In his boke against K. Hary and thought King HENRY the 8. one of the most famous Princes of the worlde with all his fellowe Princes not to be worthy to vnlatche his shooe we may well thinke what it would auaile Much a like woulde it proue if we shoulde bring him the generall Councell of Constance The Councell of Constance where beeing so manie Schismatickes about the true POPE woonder it is that they should agree in this pointe as in all other pointes of Religion if the trueth had not preuailed But what will they say of other generall Councelles before euer Hell had opened mouth against this most certaine verity The generall Councel of Vienna The Councell of Vienna Clem. de reliqu vener SS cap. vnico de poenit remis cap. 2. did acknowledge the power of giuing Indulgences For in that Councell by CLEMENT the fifth were graunted Pardons in the Feast of CORPVS CHRISTI daie And order taken against the abuses of some which vnlawfully preached Indulgences And in the generall Councell holden at Lions The Councel of Lions cap. 1. de poenit remis in sexto vnder INNOCENTIVS the fourth we haue admonition giuen to Bishoppes not to exceede in graunting Indulgences And before that the great Lateran Councell The LateraÌ„ Councell anno 1198. vnder INNOCENTIVS the thirde limiteth the Cap. 2. de poenit remiss ca. cum ex eo Indulgences of Bishoppes The same also taketh away Cap. 60. de exces Praelat cap. Accedentib the abuse by which Abbates had woonte to graunt Indulgences We haue also in the same Cap. 3. de Haeret. c. excommun mention of Indulgences vsed to be graunted to those which went to the recouery of the Holy-land As we haue at the De paenit remis same time an aunswere in a question of Indulgence by HONORIVS the thirde as also of ALEXANDER the thirde before all these Where these Councells POPES speake of them not as of a newe diuise but as of a thing generally vsed in the Church BONIFACIVS C. Nostro C. quod auteÌ„ Pardons were not newely practised fiue hundred yeeres agoe also the eight in his Extrauagant wherein he proclaimeth the Iubiley saith that by faithfull relation of auncients there were many remissions and Indulgences graunted in the Apostles Churches at ROME Neither was the Iubiley first instituted by him but See the glosse of Io. Monach. who liued in his time as an vsuall thing euery hundred yeere practised And Iacobus Cardinalis in libro de centessimo a writer of that age maketh mention of an olde man who that yere came to ROME reported that his Father was at ROME for the same cause the hundred yeere before An. 1300. The beginning of Iubiley is vnknowen and had commaunded him if he liued so long to go thither the next Iubiley So that we knowe no certaine beginning of the Iubiley But that it was by this POPE Anno. 1300. ordained to be euery 100. yeere And by CLEMENT Anno. 1350. the 6. euery 50. Afterward by decree of SIXTVS the 4. Anno. 1475. brought vnto euery 25. yeere Where it now remaineth To this wee adde the auncient practise of the stations in ROME that is the visiting of certaine particular Churches in the Lent Aduent Imber daies and other times also in which stations from very auncient times vsed as from the time of Saint GREGORIE at the least as appeareth in his Sacramentary great Pardons haue beene graunted to those which visit with deuotioÌ„ the aforesaid Churches Nowe if fiue generall Councells and so manie auncient Doctors without any contradiction with such general consent and ioifull approbation of all Christendome grounded vpon the expresse autoritie of Gods owne worde iurisdiction graunted to the Church and practise of Antiquitie bee not sufficient to conuince any vnderstanding there is nothing sufficient to performe the same 9 The same verity is prooued by reason necessarily deduced out of Scriptures And the treasure of Indulgences is declared BVt we wil moreouer by necessary consequence deduce this wholle matter out of holy Scriptures whereby we shall giue a farther light to our whâ—ll discourse But first I suppose these things following as most true yet briefely touching also the grounds thereof 1 We may being in grace satisfie for Temporall punishmeÌ„t First that a man Iustified by Gods grace and hauinge a Temporall debte of punishmente remaining may iustly and equally Dan. 4.24 Pro. 16 6. Luc. 3 8. 2 Cor 7 10. See pag. 209 satisfie vnto Gods Iustice for the same The Diuines distinguish a double kinde of iustice