re shall hind vppon earth shall be bound in Heauen which is meant of ecclesiasticall Censures the greatest of which is excommunication Again Act. 15. when the new christians referred their controuersie concerning circumcision and other ceremonies of the law of Moyses to the Apostles at Ierusalem sentence of iudgment was declared by one accord thus It seemed good to the holy Ghost and to vs to lay no more burthen vpon you then these necessary things c. Wherby it is cleare that the Apostles then the representatiue Church were inuested with authority to make ordinances (c) It appeares plainly by the sacred text Act. Jt seems good to the holy Ghost and to vs to lay no more burden vpon you then these that the Apostles had authority to commande and exact obedience to their ordinances For the particles it seems good to vs to lay no more burden Shew euidently that they were superiours inuested with authority to commande and exact obedience from the people who were bound to obey them But here is obseruable that as to the matter in debate mentioned in the Chapter set down viz. whether the conuerted Gentils were obliged to obserue the law of Moyses S. Peter in that Council cald to determine it was supream Iudge for t' is written that after much dispute Peter rose vp and as head of all spoke first and decided the controuersy in fauour of the said conuerted Gentils deliuering them from the bondage of the old law and all the multitude saith S. Hierom Tom. 2. Epis 89. Augus cap. 2. kept silence and into Peters sentence or definition the Apostles S. Iames and all the Priests past with one accorde and euer since the Popes of Rome as S. Peters lawfull successors haue had precedence and the deciding suffrage in all Councils which are of credit and authoritie in the Church of God and to oblige the faithfull in the obseruation of them for the words It seemed good to vs to lay no more burden vpon you doe signify the authority of superiours to commande inferiours and the obligation of inferiours to obey their superiours Thirdly that the Church is liuing visible and speaking which is the third propriety of this Iudg is clearly expressed Act. 20. take heed to your selues and the flock wherof the holy Ghost hath made you Bishops to rule the Church of god which he hath purchased with his own blood and Again Math. 5. (d) According to S. Aug. trac in 1. epis Ioan. those are blind which cannot fee so great a mountaine and shut their eyes against the clear light put on a candlestick which is the Church of God the Church is stiled a Citty that is set on a mountaine which cannot be bid but no man can conceiue how Bishops can gouerne a Church which they see not or how a Citty set on a high mountaine can lie hid Besids all the Church offices ioynt and seperate do declare it visible liuing ad speaking neither matters it that the Church is known by faith which is of things not seen for the Apostles when they conuersed with Christ vpon earth they both saw and belieued him to be Christ As the Apostles saw Christ to be aman and belieued him to be God soe wee doe see the Church to be a congregation of men outwardly professing the faith of Christ and doe belieue that it is directed by the infallible assistance of the holy Ghost and as it cannot be euinced that a man is inuisible because an inuisible soul gouerneth him soe neither can it be euinced that the Church is inuisible because the supernaturall gifts of the holy Ghost namly faith hope and charitie wherby the Church is gouerned and men made children therof be inuisible From the premises is euidently deducible (e) S. Austin li. 10. de doct christ disputing against such as pretended to the knowledge of holy scriptures by speciall reuelations dissuades euery man from so proud and dangerous a tentation as to presume that he is taught of God and not of men and this caueat he vrgeth by many examples that the priuate spirit which is to say the particular reuealing spirit wherby as many sectaries conceiue euery priuate belieuer is enabled to interpret scriptures and iudge all matters concerning faith and religion hath no good claime to the office of this suprem Iudge beeing neither seen nor heard to speak clearly nor known certainly to be infallible in what it reuealeth to each particular belieuer in priuat for it may prudently be doubted whether it be a good spirit or not since false ministers can transforme themselues into Apostles of Christ and Satan himselfe into an Angel of light 2. Cor. 11. in consequence of which no wise and iudicious man can rely his eternity on such a priuat reuealing spirit Again God according to his ordinary way doth not immediatly himselfe reueale verities of faith to euery one in particular or iudge himselfe between party and party from the begining of the creation down to these times his prouidence hath ordained men to declare his ordinances vnto men appointed men to teach men and constituted men suprem Iudges of men for the determining of all hard matters in debate concerning faith and religion In the law of nature Abraham was made Teacher of men I know speaking of Abraham that he will command his son and family after him that they keepe the way of our lord Gen. 18. In the written law Moyses was constituted to teach the people of God the diuine ordinances and to shew vnto them the way wherein they were to walke and the worke they were to doe Exod. 18. and Deut. 17. the Priests of the Leuits were deputed supreme Iudges of controuersies which might rise about religion also Malac. 2. it is written the Priests lips shall preserue knowledg and they shall seek the law from his mouth In our new law of grace the Apostles were sent into diuers parts of the world to preach christian religion Mar. vltime Act. 8. God appointed Saint Philip to teach the Eunuch of Ethiopia Act. 9. Christ sent Saul to be instructed of Ananias and Act. 10. Cornelius the Centurion was admonished by an Angel to repaire vnto Saint Peter that he might learn of him matters of câ—ristian faith wherfore Saint Paul says Rom. 10. Faith is by heating and hearing by the word of God and how shall they heare without a preacher because ordinarily God teacheth men by men the verities of faith and Gal. 1. the same Apostle doubted not to prefer the doctrine he preached before the doctrine of an Angel from Heauen that should preach otherwise and truly if it were lawfull for euery man to follow and adhere to his own priuate spirit there would rise almost as many contrary religions as there are men liuing vpon the earth and consequently in room of that peace that Christ hath promised to the Church nothing but disorder and confusion would happen wherfore both in the old and new law this
inquit haereses obortae sunt aut nata sūt schismata quam quod Sacerdoti Dei non obtemperatur nec vnus in Ecclesia ad tē pus Sacerdos Iudex vice Christi cogitatur teaching peruerse things to draw disciples after them wherby is euidenced that no priuat man is an infallible interpreter of holy scriptures neither can know certainly that scriptures are the word of God laying aside the Churches authority For example credence is not giuen to the canon or caralogue of scriptures because of scripture testimony which no where attestes that catalogue in so much that Luther and Caluin down from the begining of their defection to the departure out of the world contended about the number of canonicall scriptures and their adherents of these dayes respectiuely continue in the pursuance of the same dispute Moreouer there is greater reason that the christian faith should rely rather on the Church which * S. Cypri in trac de vnitate Ecclesiae adulterari inquit nō potest sponsae Christi incorrupta est pudicae is an infallible ground and piller of truth then of sole scriptures which are liable to mutations corruptions and false interpretations howeuer scriptures cōsidered in themselues precisely do chaleng equall authority with the Church the same diuine spirit that directeth the tongues of the supream pastours in speaking (o) God by his absolute and extrrordinary power can himselfe alone or by an Angel instruct men and reueale matters of faith and christian religion without the ministery of the Church And doubtless the Apostles had noe other master but God himselfe as to sundry mysteries of christian faith and Christ himselfe confesseth that S. Peter came to the knowledge of his diuine nature by reuelation from God the Father Caro Sanguic non reuelauit tibi sed Pater meus guided the pennes of the Apostles and Euangelists in writing and as the Church beareth witnesse of the scriptures infallible doctrine so the scriptures do witness the Churches infalible authority yet so as that faith in order to its acte of assent is resolued into the Church and not into the scriptures for noe man can prudently belieue any scripture to be the word of God if the Church that is the ground and piller of truth should not declare it for such howeuer Catholicks who doe infer the Churches infallibility from the testimony of scripture and the authority of scripture from the testimony of the Church are noe more guilty of committing (p) According to Euclide a mathematicall circle taken in the proper sense is the passing of one and the same line from and the repassing vnto the same point and by the same way a circle of errour then are Philosophers that assert mutuall causalities or doe argue from a cause its proper effect and from an effect its proper cause for example from the rising of the sun is proued the existence of the day and againe the existence of the day proueth the risiing of the sun wherin there is noe circle of errour which properly consisteth in the coming again of the same thing vnto the same thing from whence it came and by the same way it came but the way of one cause is not the way of an other cause nor the way of an effect is the way of the cause wherof it is the effect in like manner the way of the Church which is a cleare speaking Iudge is not the way of the scriptures which consiste in mute elements of characters and although we belieue that the Church is an infallible proposer of all matters pertaining to faith because of the scripture testimony neuertheless if the scriptures had borne noe witness therof there is euidence of credibility enough to induce vs prudently to belieue the Churches infallibility which euen before the writing of scriptures was beliued neither do we recur to scriptures to proue it (q) In disputs or conferences with such as deny holy scriptures motiues of credibility haue weight with them and that one which S. Austin vseth l. con Epis Faus cap. 4. seems of greattest moment Many things saith he keepe me fast in the bosom of the Catholick Church for example the vnanimous accord of people and nations authority confirmed by miracles .... by antiquity strengthned and the succession of Bishops dovvn from S. Peter the Apostle to vvhom our lord committed the feeding of his sheepe vnto the present Episcopacy but when we haue to doe with such as admit them and euen then we doe not alledge scriptures as the formall cause the Churches infallibility is known by for that is diuine reuelation but as witness of it only for we doe not belieue precisely that the Church is infallible because the scripturs do say it but in regard of many other motiues which do moue vs to giue our assent thereto neither was the church intended for the vse of the scriptures but scriptures for the vse of the Church besides no man without manifesting extream weakness can except against the mutuall testimony that Christ and S. Iohn Baptist gaue of one another or against the disciples of both who belieued their masters to be such as their masters reciprocally had declared theselues to bee The principall marks or tokens of the true Church * Quatuor illa signa dilucide constant ex sacra scriptura ex symbolis Apostolorum Nicae S. Athanasij expressè habentur in sym Constātinop cuius Patres voce apostolicam diuinitus addiderunt are foure set douwn in that Article of christian faith viz I belieue one holy catholick and apostolick Church Albeit that the true Church consisteth of many members yet it is but one body 1. Cor. 12. of Christ in vnity of faith and baptism One lord one faith one baptism Ep. 4. nor can Christ be an author of diuision that is a God of vnion Likwise it is holy for as much as it is the body of Christ that is the fountain of all holyness and enioyes a sacrifice and Sacraments which confer sanctity neither matters it that sundry members of his body are guilty of mortall transgressions For as such as profess any art are counted artificers though they doe not act according to the principalls or rules there-of so the said members in regard they put on Christ (r) According to S. Austin in psal 85. if all christians and true belieuers are baptized in Christ they haue put on Christ as the Apostle reacheth Gal. 3. and if they be made members of his body and say they are not holy they do an iniury to the head whose members are holy by Baptism and become the chosen people of God by faith are called holy although they doe not obserue the ordinances and lawes of either For example 1. Cor. 1. the Corinthians are said to be sanctified in Christ IESVS and holy neuertheless there were among them both the naturall and carnall men The true Church militant is (ſ) According to the Euangelist
S. Mat. cap. 24. the Church of God bears the name of the kingdom of Heauen And S. Hierom stileth the Church the arke of Noe that contained Leopards kids wolfes and lambs that is to say both good and wicked men dwel in the Church of God and though she is faid Eph. 4. to haue no spot or wrinckle yet that is meant in relation to faith and doctrine which are holy and without blame Howeuer S. Austin l. de perfec iustorum expounds the sacred Text set down also in order to the Church triumphant which is without spot or wrinckle the great house of God wherin are not only vessells of gold and siluer but also of wood and of earth and some for honour and some for dishonour 2. Tim. 2. howeuer no man is so irreuocably a vessell vnto dishonour but that he may be translated into a vessell vnto honour sanctified and meet for our lord IESVS if he will cast from him all his transgressions committed after baptism wherby he was incorporated into this great house which made him a vessell vnto dishonour The Church is called catholick that is vniuersall in as much as it sendeth forth the marueilous light of christian faith from the rising of the sun vnto the goeing douwn therof For Christ that redeemed vs to God by his bloud out of euery kindred and tongue and people and nation Apoc. 5. hath not confined the knowledg of his faith * Aug. ser 13. Ecclesia inquit à solis ortu vsque ad occasum vnius fidei splendore enititur within the bounds of one kingdome Moreouer the Church is rightly named catholick or vniuersall in respect of time that is to say of perpetuall succession of pastours and Teachers for the prouidence of God towards man of necessity preserueth the Church from perishing himselfe hauing prouidently instituted it as the common ordinary way to lead man vnto his kingdom Again its vniuersall because of the obligation euery man hath to embrace it that will aspire to eternall life As out of the arke of Noe there was no deliuerance from the generall deluge (t) According to S. Cyprian trac de vnit Eccle. whosoeuer hath not the Church for his Mother shall not haue God for his Father And according to S. Fulgentius who was contemporary with S. Austin l. de fide Such as are not incorporated into the Church how charitable soeuer they be cannot be saued and this Catholick assertion S. Austin professes likwise li. 4. de baptismo besids according to the holy scriptures no man that is not within the Churches bosome can obtaine heauenly benediction in consequence of which to rebell against or fall from her is execrable and damnable so out of the true Church there is no saluation and indeed the Church is the sole Mother that conceiueth bringeth forth and nourisheth children vnto heauenly blessednes Lastly the true Church is called apostolicall because it hath doth and shall preach in all times to the end of the world christian religion planted by the Apostles vpon whom as the foundation it was built Eph. 2. By the forementioned marks or tokens ioyntly the Church of Christ is shewed and distinguished from euery false congregation The Synagogue of Iews and Mahometans cannot challeng Apostolicall foundation where of Christ himselfe is the Chief corner stone nor catholick propagation from the rising of the sun to the goeing down therof for their religion is neither christian nor spread in all parts of the world and the false Churches of sectaries though they carry the name of christian neuertheless they haue nothing of vnity as to the faith of Christ nor of perpetuall succession as to pastours and Teachers down from the Apostles to these present times for they set vp a new mysticall body of Christ composed of reformed members saying that Christ in regard of sundry great scandalls and errours hath elected the old mysticall body wherof he was head afore that is the Roman Church which seemeth a strang thing because that Church according to their own confession was once in possession of the true faith and true religion * Ad Rom. 5. gratias ago Domino Deo quod fides vestra Romana annunciata Est in vniuerso mundo and the Apostle witnesseth as much writing to the Romans I thank my God through Iesus-Christ for you all because your faith Roman is published through out the whole world and no one expresse scripture testimony can be alledged to shew that the Roman Church hath deuiated from that true faith in consequence of which sectaries that will belieue nothing without express scripture ought not to belieue that the Roman Church is deuested of the true faith which it was once in possession of and therby deserted and truly it is not to reason credible that Christ after being marryed to the Roman Church for sundry ages should repudiate her especially hauing promised by the mouth of his holy Prophet that * Sponsabo te mihi in aeternum he will neuer chang the spouse of the new law saying I will espouse thee for euer it is not as to reason credible that Christ that cast out the bill of deuorce practized in the old law should be the first to bring it again into practice nor is it as to reason credible that the spouse which Christ chose without sport or wrinckle and put vnder the conduct of the holy Ghost should cast away her spousall innocence integrity and fidelity and turne to vncleaness fornication and idolatry Wherfore it is plainly euident that the Roman Church is not repudiated or deserted wherefore she and no other is the true Church of Christ that since the first age for 1660. yeares hath not deuiated from one holy catholick and Apostolick faith neither is * Apostolus scribens ad Rom. dicit fidem vestram meam sed fides S. Pau. erat vniuersalis catholica Roman Church and catholick or vniuersall Church less consistent together then christian Church and catholick Church or apostolicall and catholick Church for Christ was a singular person whence the word Christian is deriued and the Apostles were particular men whence the word Apostolicall comes and as the catholick Church is named christian because of Christ that is the supream inuisible head therof and as the catholick Church is called apostolicall in respect of the Apostles which were the foundation of it so the Catholick Church is called Roman from the Bishop of Rome that is the visible head therof subordinate to Christ * Concil Alexand loquens de Roma Eccl. sacer inquit vertex inquo omnis Ecclesia vertitur and indeed the Roman Church taken properly doth not signifie precisely and only that Church which is at Rome but cōprehendeth euery Church through out the whole world that professeth the same faith with it and acknowledgeth obedience to the same (u) According to S. Anaclete S. Anaclete S. Peters disciple and his third successor in the Pontificate
Pet. 10. in order to many diuine ordinances in regard they doe not shew plainly clearly and euidently all the mysterious precepts of Christian faith that require necessary obseruance wherefore it is an extream weakness to infer from the light of the written a negation of light in the vnwritten word of God as to instruction in iustice and saluation and indeed down from the begining of the Church christian religion hath in all times * Trid sess 4. cap. 1. declarat veritatem disciplinä Ecclesiae contineri in libris scriptis sine scripto traditionibus qua ex ipsius Christi ore ab Apostolic acceptae aut ab ipsis Apostolis Spiritu sancto dictāte quasi per manus traditae ad nos vsque peruenerūt huiusmodi traditionū contemptoros anathemati subiecit Sectarij vero communiter reijciuns eruditiones apostolicas affirmantes omnia qua sine dispendio sulutis possunt ignorari apertè contineri in scripturis been directed and gouerned by both of the said lights that is by the written and vnwritten word as by laws and customs which kind of gouerment is common alike to euery common wealth instituted aright That this double light (c) According to S. Irenaens p. 3. con haer c. 3. 4. Tertull. l. de coro militum cap. 3. S. Basil l. ad Amphilochium de Spiritu sancto cap. 29. S. Austin Epis ad Janua there is full parity between traditions ad scriptures warrantable authority being common alike to the one and the other Wherefore S. Chrys hom 4. in 2. ad Thess saith Est traditio nihil quaras amplius T' is tradition seeke no further of written and vnwritten Traditions is of necessary and perpetuall vse in the Church appeareth by the second Epistie to the Thesalonians where S. Paul enioyneth the keeping of both saying stand fast keepe the Traditions which you haue been taught either by word or our Epistle All the doctrines necessary to saluation which the Apostles receiued either from the mouth of Iesus-Christ or by inspiration of the holy Ghost they deliuered to the faithfull of those dayes partly in written and partly in vnwritten traditions which down from the primatiue Church to the present times haue passed as from hand to hand in a continuall line of priestly succession Moreouer it appeareth clearly by the second Chapter of S. Iohns canonicall Epistle that the Apostles thought it not expedient to set forth in writing all matters of christian religion necessary to saluation for he expresly saith although I had many things to write vnto you yet would I not write with paper and inck for I trust to come vnto you and speak mouth to mouth that your ioy may bee full which he repeateth in the end of his third canonicall Epistle saying I haue many things to write but I will not with ynck and pen write vnto thee and doubtless as Christ when he said to his Disciples Io. 16. I haue yet many things to say vnto you but ye cannot beare them now meant of many mysteries of faith distinct from those he had already taught them so S. Iohns meaning was that he had other doctrines of christian faith or manners to deliuer by word of mouth then those he had written with ynck and pen and truly the particles That your ioy may be full doe import as much being meant of spirituall ioy such as faithfull christians commonly receiue when they are instructed in things pertaining to iustice and saluation and it is not in reason probable that S. Iohn should vnderstand temperall ioy in order to wordly aduantages the intent of his Epistle being to stir vp a Mother and her son vnto a vertuous life in Iesus-Christ neither is it as to reason credible that so many things which S. Iohn purposely omitted to write were set down in writing either by himself afterward or by the other Apostles afore there being no scripture testimony wheron to ground those coniectures inuented meerly by the aduersaries of vnwritten traditions Besids it is plainly euident that sundry vnwritten doctrines of christian religion which are not contained expresly in any part of the new or old Testament are of necessary credence For example we must belieue with diuine faith the receiued catalogue or canon of both Testaments to be the true and vncorrupted word of God For otherwise those holy writings would haue nothing of weight with vs as theron to relie our saluation notwithstanding not any part of either Testament expresseth the receiued catalogue or canon for example we must belieue that the true sense of the written letter is a necessary and essentiall requisit to faith because in the sense that giueth life and not in the letter that bringeth death the true word of God consists but the true sense of the written letter that is to say how (d) The Caluinists in a publick disputation with the Antytrinitarians in the presence of Iohn the second elected king of Hungary engag'd to proue by scripture the mystery of the B. Trinity but failing in their engagement the king of a Caluinist became an Anti-trinitarian the written letter ought to be taken whether in a proper or figuratiue signification is not known but by the interpretation and tradition of the Church Again we must belieue that in one God there is a Trinity of diuine persons which be really distinct one from an other and no more yet not any writing of the Apostles or Euangelists (e) According to S. Chrys hom 4. operum imperf as in Heauen so in scripture God lies hid vnseen Wherefore as all men behold this corporall Heauen and not God that dwels within it so though many read the holy scriptures neuertheless they perceiue not the God of truth that lies hid in the inward seuse thereof expresly assertes a reall distinction or excludeth expresly a quaternity of persons and truly though S. Iohn saith in his canonicall Epistle cap. 4. that there be three which beare testimony in Heauen the Father the word and the holy Ghost neuertheless he doth not say expresly * Simplex affirmatio ternarij in aliquo non excludit vel negat ibi esse aliquod quartum cū in quaternario includatur ternarium qui asserit esse tres vbi sun◠quatuor non falsum dicit three only or that these three are really distinct one from an other for he addeth these three are one in so much that the great Sabellian heretick Praxeas taught that God was but one sole person that carried three distinct names in order to three seuerall effects naming him Father in as much as he createth all things son because be was borne of the Virgin Mary inuested with human nature and holy Ghost in regard he sanctifieth all creatures Wherfore if the Apostles had not deliuer'd to the faithfull of those days by word of mouth a reall distinction in God as to personality and a reall identity as to nature and substance and the Church
likwise defined that vnwritten Tradition the faithfull of these dayes might haue been * S. Basil dicit Sabellianismum esse queÌ„dam Iudaismum Sabellius voro qui omnibus hareticis impietate antecelluit eirca annum 260. haresim Trinitatis propagauit quod Prâ—xeas omniuÌ„ primus humo Romanae inuexit proximè accessit ad errorem Iudaeorum Sabellians or Iewes as for any clear speaking scripture to hinder them Again we belieue that the holy Ghost is not the son of God nor that his procession is generation taken in the proper sense notwithstanding without tradition and interpretation of the holy Church it cannot be proued sufficiently that is to say by express scripture-testimony nor matters it that the Euangelists doe name the second person of the blessed Trinity the only begotten son for hence it follows not by necessary consequence that the holy Ghost is no son for Salomon is styled the only begotten son Prouerb 4. Howeuer it plainly appeareth by the first booke of Paralipomenon or cronicles that he had many brothers yet he was named the only begotten son in regard he was beloued as if he had been the only begotten We must belieue that such (f) The Council of Nice hath defined that such as are baptized by hereticks must not be rebaptized And in regard the Donatists impugned this assertion which is grounded vpon tradition and the Churches definition they were counted hereticks and S. Aust I. de vtilitate credendi cap. 22. expresly affirms that the said assertion is not contained in any express scripture and indeed practice and tradition of the Church only was obiected against S. Cypri that asserted rebaptizing of such as were baptized by hereticks as appeares by his own Epistle ad Iubaian 74. ad Pompeium he conceiuing that he had scripture authority on his side left the Churches tradition and practice yet S. Austin in sundry places of his writings excuseth him from heresie because he was not obstinate in defending of his opinion neither did he break vnion with the Church Besid that controuersy rose before any generall Council defined validity of baptism conferred by Hereticks as are baptized by hereticks ought not to be baptized again wee must belieue that we are bound to keepe holy our lords day which is sunday and we must belieue that there is a necessary obligation to receiue the Apostles Creed yet for as much as none of all these doctrines be contained expresly in or can be deduced out of the holy scriptures by immodiate necessary and euident consequences they would haue nothing of weight with vs in the conuincing of our vnderstanding if the tradition and definition of the Church were laid a side Moreouer the Lutherans and Caluinists in regard they reject Church tradition adhering to the meer letter of scripture and their own interpretations thereof cannot as yet after frequent disputes euince against the Anabaptists that the SacrameÌ„t of Baptism ought to be administred vnto infants where they alledge the words of Christ set down Math. 19. suffer little children and forbid them not to come to me for of such is the kingdom of Heauen as also the practice of the Apostles that baptized whole housholds Act. 19. it is plainly euident that from neither of these testimonies they can as much as deduce by any necessary consequence what they assert as a doctrine of their faith namely that baptism ought to be applied to young children that want the vse of reason especially supposing (g) Caluin l. 4. insti c. 16. and the whole sect of Lutherans though they denyed baptism to be a requisit necessary to the saluation of children neuertheless in their conferences with Anabaptists ingeniously confessed that baptism might lawfully and indeed ought to be ministred vnto children what Lutherans and Caluinists hold as an other article of their reformed religion viz. that baptism is not absolutly necessary to saluation for as to the first testimony though by litle children Christ meant not such only as can goe and speake but also infants sucking their Mothers breasts neuertheless the words of Christ declare them only capable of blessedness without mentioning baptism at all Since then Lutherans and Caluinists doe teach that baptism is not an expedient absolutly necessary to blessedness they can infer nothing of moment and efficacy from these words of Christ to conuince the Anabaptists because the blessedness that is to say the kingdom of Heauen whereof Infants are declared capable may be obtained without baptisin according to Lutherans Caluinists and Anabaptists yet for as much as catholick faith teacheth absolute necessity of baptism out of S. Iohn Cap. 3. that except a man be borne againe of water he cannot enter into the kingdom of Heauen Catholicks can by a clear inference from the said words of Christ proue that Baptism ought euen of necessity to be administred to children because Christs words declare theÌ„ capable of the kingdom of Heauen and consequently of baptism that being an expedient absolutly necessary vnto the obtaining of it whosoeuer is capable of any end is likwise capable of the expedient or medium which is of absolute necessity in order to the purchasing of it As touching the latter scripture testimony though it containes a most pregnant coniecture or presumption that the Apostles when they baptized whole families baptised children with all neuertheless it is not sufficient enough to the grounding of an euident and necessary consequence vnto prouing that de facto they did so because experience sheweth that many whole housholds haue no children at all Wherefore it is cleare that neither of the scripture testimonyes do proue effectually the baptism of Infants laying aside the tradition and definition of the Church And truly Lutherans and Caluinists haue only meer coniectures and remote inferences drawn from the interpretation of their own priuat spirits which is the Mother of heresies to euince the foundamentall and essentiall doctrines of their reformed religion namly that faith alone iustifieth that there are but two Sacraments that no addresses of intercession ought to be made vnto Saints or prayers offered for the benefit of soules departed c. and it is a foundamentall article of Caluinism that the Sacrament of the Eucharist signifieth only the body of Christ being a meer figure thereof contrary wise it is a foundamentall article of Lutherans that the body of Christ is really contained in the Sacrament together with the substance of bread and though both Caluinists and Lutherans teach that the scriptures speake and propounde clearly doctrines of faith howeuer they haue not as yet reconciled that controuersy which notwithstanding the many conferences and disputes held about it continueth in debate Caluinists impute to the Lutherans an heresie or errour in faith for admitting and the Lutherans ascribe heresie vnto the Caluinists for denying the reall presence of Christs body and bloud in the Eucharist whereby appeareth plainly the necessity of Church tradition and interpretation for the deciding all hard
controuersies in debate for as much as they relate to faith Furthermore God who is not an accepter of persons Rom. 15. who is not God of men only but of women also and who desireth to saue all of each sex doubtless instituted a remedy against originall sin in fauour of men and women for as much as the expiation thereof is absolutely necessary vnto saluation wherfore in regard circumcision was the remedy proper to men and could not be applied to women some other expedient was ordained for their cure and although no express mention thereof be made in any part of the old Testament neuertheless that God instituted a remedy for the deliuerance of women * Quod qualeue fuerit illud remedium à Deo institutum ad subueniēdum faeminis quae nascebantur in peccato originali nullibi explicatur in sacris litteris nec porest deduci ex illis from the guilt of originall sin the Iews belieued as an article of faith necessary to saluation and indeed so it was as appeareth from the necessity of it and from the prouidence God hath ouer both men and women and truly to auerre that God was defectiue then in necessary requisits to the saluation of women is a manifest blasphemy wherby it is clear that euen the Iews in the old law held vnwritten besides written tradition as necessary vnto saluation neither is the said unwritten tradition preiudiced by the reply of some sectaries saying that the oblation of women in the Temple according to the law of Moyses did free them of originall sin For that legall offring was common alike to women and men and Christ was both circumcised and offered in the Temple nor by recurring for this deliuerance vnto the circumcision of Parents there being not any passage in the whole Testament of the old law that carrieth the least sound that way or that hath relation to the deliuerance of women from originall sin in vertu of their parents circumcision besides S. Austin and other ancient Fathers expresly teach that baptism is to Christians as circumcision was to the Iewes but no Christian sectary will say that women are sanctified and consecrated to God through their parents baptism for if it were enough for the purging out of originall sin to baptise the male there would be no need at all to baptise the female sex hereby it is clear again that the Iews of the old law allowed and professed vnwritten besides written traditions as necessary to saluation From the premises appeareth that the word of God taken precisely comprehendeth both vnwritten and written traditions in consequence of which vnwritten traditions are not additions to the word of God they being a part therof Wherfore neither Moyses Deut. 4. saying to the people of Israel Ye shall adde nothing to the word which I speake to you neither shall ye take ought from it Nor S. Paul Gal. 1. saying to the Galatians though that we or an Angel from Heauen preach vnto you (h) According to S. Austin tom 7. con liter petiliani l. 3. cap. 6. and tom 9. trac 98. in Io. the particle praeterquam besids in the cited Text imports the particle contra against or contrary so that the meaning is that nothing must be preached against or contrary to the holy scripture And truly this explication appears euidently by the Apostles arguing against those that asserted Iudaism to be consistent with christianism which assertion because it was contrary to the law of Christ the Apostle added the curse set down in the same sentence of the Text. Moreouer the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Latin Interpreter translateth praeterquam is vsed by the Apostle for contra not only in the Epistle alledged ad Gal. but also Rom. 4. besids what we haue preached vnto you let him be accursed condemne vnwritten traditions as sectaries do calumniate the Catholick Church besides sectaries very vnhandsomly and weakly do infer from these two scripture testimonies that no doctrines of faith ought to be receiued saue such as be contained expresly in or by euident consequence deduced from the written word of God for neither of both doe mention the written word of God The word says Moyses which I speake vnto you and that we haue preached vnto you says the Apostle but if it were granted vnto them what they cannot proue viz that Moyses then spoke what he had written afore notwithstanding they could not ouerthrow therby vnwritten traditions vnless they could proue which they can neuer doe that they be additions destructiue of or contrary to the written word of God for such additions only he meant and excluded by the cited scriptures and indeed if S. Paul had meant otherwise he should haue cursed S. Iohn the Euangelist that many yeares after his martyrdome writ reuelations which S. Paul had not preached to the Galatians likwise the Anathema had touched S. Paul himselfe that deliuered sundry passages in the acts of the Apostles which happened after his preaching to the Galatians Howeuer catholicks doe not deny but that traditions which are the vnwritten word be contained implicitly in the written word of God that is to say as in a generall principle from whence they are deducible and the whole word of God is contained in scriptutes yea in this sole Article of the Apostles Creed I belieue in the holy Catholick Church in as much as all the matters pertaining to faith and generall manners and not clearly expressed in holy scriptures are contained expresly in the doctrine of the Church which the scriptures commend vnto vs as infallible and indeed the whole word of God is expounded vnto vs in Christs command Math. 18. If he refuse to heare the Church let him be vnto thee as an heathen man and publican in regard wherof ancient Fathers do auerre all doctrines of faith to be contained in scriptures that is as in a generall principle from whence they can be deduced CHAR. XXJ. OF THE CHVRCH TRIVMPHANT THE CONTENTS Souls that remoue out of their earthly habitations cleansd from all vncleanes are instantly translated into Heauen the clear sight of God wherein consisteth heauenly beatitude is not deferd till the generall Resurrection though the office of mediation aduocation and intercession is proper to Christ alone as to the noblest manner therof neuertheless according to the Catholick Church all the Saints mediate and intercede in the sight of God for the faithfull on earth in subordination to Christ the Church of god does not nor neuer did teach that the faithfull on earth ought to mediate and intercede for the blessed in Heauen S. Paul did not mediate or intercede for Onesiphorus that he might obtaine mercy after his soule was beatifyed the ancient Liturgies of the Church approue not of prayers vnto helping of the blessed THe Church triumphant is a holy Congregation of blessed Saints reigning with Iesus-Christ innocēt souls not liable to any guilt of sin as soon (a) 2. Cor. 5. we know
for a sinfull Brother and truly this kinde of forgiuing and loosing is common alike to all such as deuoutly and charitably recite that petition of our Lord's prayer Forgiue us our trespasses as we forgiue the trespasses against vs as witnesseth S. Augus trac 58. vpon S. Iohn and doubtless by the mentioned word 's of the Apostle viêªt videlicet Ye ought rather to forgiue and comfort him and whome yee forgiue any thing c. is meant of this generall manner of forgiuing and loosing which is common alike to all the faithfull of the Church but to demonstrate that he himself laid claime to a higher and better kinde of forgiuing and loosing he professeth that he exercised his forgiueness and power of loosing in the person or room of Christ Wherby again appear's that the Apostle did not forgiue this adulterer the rest of the paine enioyned him in order to the rigour of Church-discipline only that is to the intent only that it should aduantage him in the ecclesiasticall Court but also in order to the diuine Court of Iustice that it might benefit him before God and this is so manifest a truth that no sectary can say the contrary without contradicting the Apostles own words viêªt videlicet I forgaue it in the person of Christ that is in the room of Christ and as his Minister to whom Christ had committed his power of loosing and binding vpon earth and indeed S. Paul should haue extreamly preiudiced the said miserable adulterer which were great impiety to think if his forgiuenesse should haue had no weight * S. Cypria Epis 14. agens de relaxatione poenarum impositarum peccatoribus ait illam fieri per intercessionem martyrum vel aliorum fidelium quorum satisfactionibus suffragijs adiuuantur in delictis apud Dominum id est in foro Dei with the diuine Court and been of no value before God for according to that supposall he should haue pardoned a pain of this life in respect wherof the adulterer should haue suffered a far greater in the next because the punishment a man endureth vpon earth is a thousand times lesser then the torment 's of Purgatory and therby S. Paul would haue brought his penitent Corinthian out of the frying pan into the fyer That is out of the prison of the ecclesiasticall Court into the prison of the diuine Court Conformably vnto this catholick doctrine Bishops in the primitiue Church enjoyned sinners penances to satisfye God and to compence the iniury done to him through their sin 's (k) According to Tertullian l. ad martyres and S. Cyprian Epis 10.11.12.13.14 sundry Christians that through frailty fell from the Church in tyme of grieuous persecution were wont to recur vnto the Martyrs and Confessours that their penances might be remitted vnto them and these ancient Fathers did not mean penances or pains enioynd and due only in the Churches Court but due also in the Court of God wherfore S. Cyprian Epis 14. faith expresly that they receiued help and deliuerance from their pains apud Dominum that is in the diuine Court in consequence whereof Indulgences remit penances or pains at the Tribunall of God as due there and not as due onely in order to the Churches Canons as wanton schollars of these dayes vnaduisedly teach for otherwise according to S. Thomas q. 25. a. 1. Indulgences would be more vnprofitable then profitable reseruing the penitent to more grieuous pains in Purgatory Besides according to the holy scriptures whatsoeuer priest 's shall binde on earth shall be bound in Heauen and whatsoeuer they shall loose on earth shall be loosed in heauen in consequence of which God has a Court in Heauen that remits the guilt and paine of sinne accordingly as they be remitted in the Churches Court and indeed if there were no remitting of pains in the Court of Heauen there would be no need at all of the Churches spirituall Treasure consisting of the aboundant satisfactions of Christ and the blessed Saincts and yet that there is this spirituall Treasure is an article of Christian faith for as such a Treasure could not be necessary vnto remission of pains in a ciuil Court so it could not be necessary vnto remission in an ecclesiasticall Court The ground on which the Digbean diuines build their opinion is a damned heresy namely that God does not forgiue us our sinnes as to the guilt thereof except her pardon the pain also as is plainely clear according to the definition of the Council of Trent sess 6. can 30. and this practice was both in order to such as had publickly sinned in reference to which canonicall pain 's were instituted only as also in order to such as had sinned in secret as doe demonstrate Burchard in the 13th book of decretalls and sundry others which haue made a full collection of the canonicall pains Furthermore no man can say without running into manifest errour that the Apostles forgiuenesse or indulgence in order to the penitent Corinthian was but an absolution of excommunication or of his sinne giuen in the Sacrament of penance for first a deliuerance from an ecclesiasticall censure of excommunication is neuer named by scriptures or Fathers a condonation forgiueness or indulgence Again by the Apostles words appeareth that he forgaue part only of the punishment enioyned which cannot be meant of an absolution either from excommunication or sin 's in the Sacrament of penance where there is no sharing out by partes Yet notwithstanding all this the vsage of indulgences was not neer so frequent in the primitiue times as in the subsequent ages because primary Christians carrying the fresh memory of their crucifyed Redeemer and thereby much enflamed with loue towards his sufferings allwayes bore about his dying mortification that his life also might be made manifest in their mortall flesh 2. Cor. 4. so that then there was strict discipline and great penances enioyned sinners For example rigorous fasting much praying and other painfull afflictions * In 1. Concil Nicae cui intersuerunt 318. Patres indicitur poena vndecim annorum Item in Concil Ancyrano iniungitur poena septenij ijs qui bis vel ter Idolis sacrificauerant Porro vulgatum est vnicuique peccato mort ali poenitentiam septem annorum iniungendam esse iuxta Canones pro quo tam en nullus Textus reperiri potest Et contrarium tenet S. Tho. in 4. l. sent dis 20. sanè Gratianus qui allegatur pro contraria sententia non dicit Ecclesiam septemnem poenitentiam in singula peccata statuisse sed tantum pro grauissimis iniungi solitam fuisse deinde dicit illam poenit entiam non taxatam fuisse pro foro interiori sed exteriori constat illos Canones ad forum exteriùs pertinere as by the ancientest Councils appeareth Neuerthelesse such was their feruour of spirit and extream zeale in complyance to Christ's sufferings that they fullfilled them willingly and chearfully few sought after pardons vnto
speaketh of sauing after death it is clear that he meaneth eternall saluation therby Thirdly that by the words The day of the lord shall declare it is vnderstood the day of each souls particular judgment is manifest likewise according to that saying Math. 24. Watch therfore for ye know not what howre the son of man will come that is to say what hower ye shall die and be iudged Again the same Apostle 2. Timoth 4. sayth that there was laid vp for him a crown of Iustice which At that day our lord would giue him a iust Iudg. Yet doubtless he obtained that reward instantly after his death as to essentiall blessedness Lastly that by the word (f) According to S Austin l. de fide operibus the fire of hell is euerlasting against the errour of Origin and the Latin Father 's in the Council's of Florence assert true fire in Purgatory and speake after the same manner of it as of Hell fire and the Current of catholick Doctours teach that the fire of Hell is true corporall fire fire true and reall fire is meant appear's by the Apostles saying That if any mans work burneth for to burne is proper to true fire and as concerning the particles * Jo. 1. vidimus gloriam eius quast gloriam vnigeniti à Patre vbi quasi non est particula diminuens aut faciens comparationem inter veram metaphoricam gloriam sed potius explicat veritatem vt notant S. Patres sic loquendo de Rege dicimus incedit quasi Rex id est vt Regem decet de vâ—ro iusto venit vt vir iustus id est vt decet virum iustum as it were they doe rather affirme then infirme the reality of fire for when S. Iohn sayeth of Christ cap. 1. we saw the glory of him as it were of the only begotten of the Father the particles as it were doe not deny Christ to be the true and naturall son of God the Father but rather affirme that vndoubted truth as all catholick writers doe obserue in their Commentaries vpon that scripture Hereby it is cleare (g) S. Cyprian Epis 52. ad Antonia writes thus T' is not the same thing to be sent to prison and there to remain till the last farthing be pay'd t' is not the same thing to receiue suddenly the reward of faith and vertue and to be clens'd and purg'd by fire after long suffering of grieuous sorrovves for sinnes committed afore that the Apostle held purgation of some soules after they were deuested of their bodies and before their translation vnto eternall life and this the catholick Church calleth Purgatory which name though it be no vsed in holy scripture no more then the words Trinity person and sundry others which are receiued and allowed of by all writers in order to a clearer explicating some misteries of christian Religion howeuer the name Purgatory taken in the sense afore mentioned layeth claime to a large series of Antiquity But seeing that scriptures and * S. Cyprian Epis tota 52. ad Anton Orig. hom 6. in Exod. cum inquit venitur si quis multa opera bona parum aliquid iniquitatis attulerit illud parum tanquaÌ„ pluÌ„bum resoluitur purgatur totum remanet aurum purum .... Hilar. in illud Psal 118. concupiuit anima mea purgatorium vocat indefessum ignem in quo grania sustinentur supplicia per quae animae à peccatis expiantur Aug. l. 2. 1. de ciuit c. 24. ait constare quod spiritus aliquorum fidelium poenas aliquas temporales post mortem patiantur primitiue Fathers doe assert the thing signifyed by the name of Purgatory vêªt videlicet purgation of some souls by suffering of temporall paines in the next life * Aug. quando de re constat de nomine non est conteÌ„ndendum no man can contend about that name without incurring a censure of manifest weakness yet in regard of two states only to which God promiseth eternall life or eternall death that is beatitude or damnation for Purgatory shall cease after the day of generall Iudgment is past both the scripture and the Fathers sometimes doe mention only after death the Paradise of the blessed and the Hell of the damned * De locis seu statibus perpetuis intelliguntur hae scripturae Eccles 11. si ceciderit lignum ad Austrum aut Aquilonem in quocunque loco inciderit sbi erit Item Mat. 25 Jte maledicti in ignem aternuÌ„ venite benedicti possidere RegnuÌ„ which be the two euerlasting states of soules but hence no man can argue an absolute negation of a third place or state in reference to temporall afflictions after death without preiudicing both scriptur's and Fathers as is sufficiently enough proued and though S. Austin Ser. 14. de verbis Domini lib. 10. de peccatorum meritis remissione cap. 20. doth expresly affirme that the catholick faith acknowledgeth two places only vat an eternall kingdome of Heauen or Hell eternall neuertheless by his other writings appeareth plainly that he held the Purgatory of some faithfull soul 's after death and in the cited writing's he denyeth only that the Catholick Church does acknowledge such a third place as Pelagius contended for who taught that children dying without baptism should be saued though they were not admitted into the kingdome of Heauen which errour S. Austin confuteth By the premises is euident that such souls only goe to Purgatory as are liable either to veniall sins or temporall satisfactions corresponding to their sins pardoned in this life as to the guilt thereof both of them importing defects that are inconsistent with the perfection of heauenly blessdeness yet these suffering souls while they endure their painfull afflictions haue something of comfort and refreshment (b) Pope Leo the tenth in his condemnation of Luther's 26. article hath defined that soul 's in Purgatory are assured of their saluation for they know that there is fauour laid vp for them they are certaine of their saluation they loue God with all their power conforming themselues in the bitterness of their afflictions to his diuine will of Iustice they haue confidence in the suffrages and sacrifices of the faithfull vpon earth in order to their deliuerance and are visited by their good Angells that cheare them vp Neither doth it hence follow that their paines are less grieuous for the intensest sorrow is not incompatible with the said refreshments as appeareth by Christ whose grief abounded and exceeded others in intensness notwithstanding the assurance of glory the comfort flowing from his God-head the conformity to the will of his diuine Father and the extream willingness to suffer his death and passion for the Redemption of the world and indeed it is a certaine truth that the anguish and tribulation which a soul endureth in Purgatory * Docent S. Aug. l de euva pro mortuis agenda c. 16. S.
successoribus corum in officio sacerdotali As God in the old law took of his people to be Priests and Leuits that is constituted superiour and inferiour Ministers for the administring of diuine things in the Temple so in the new law he hath ordained diuers degrees or states of Ministers one more eminent then an other for example Bishops Priests Deacons and other Clergy men to (c) The Apostle saith Rom. 4. Let a man think of us as of the Ministers of Christ and the Dispensers of the Misteries of God that is of the Sacraments From whence the Council of Trent infers that it is in the Churches power to dispose appoint ordaine in the dispensing of Sacrament's what she shall think expedient for the benefit of those which receiue them and the greater reuerence of the same Sacraments so that no alteration be made as to the substance thereof dispense diuine Mysteries that is to say the Sacraments in the Church of Christ as concerning Bishops the scripture maketh mention of them as diuinely instituted Act. 20 rake heed vnto your selues and of all the flock wherof the holy Ghost hath made you Bishops to rule the Church of God and the name Bishop according to the consenting testimonies of all Interpreters and Fathers signifys an Ecclesiasticall person that by common vsage of speech is called a Bishop (d) According to the Apostles doctrine set down Act. 20 Bishops receiue their power of gouernment in Order to the Church from the holy Ghost wherfore they be Pastores Ecclesiae Pastors taken in the proper sense seing that Church-gouernment is proper to them Again according to the same Apostle 1. Timot. 3. 2 Bishop is cloth'd with power of iurisdiction aboue a meer Priest So that according to diuine right a Bishop is aboue a meer Priest as appears by the Council of Trent sess 21. c. 1. and indeed a Bisphop by vertue of his ordination and character hath power to confer the Sacraments of holy Order and Confirmation validly in consequence of which he is by diuine dispensation aboue a meer Priest because both his ordination and character haue institution from Christ nor matters it that a meer Priest by speciall priuiledge may be enabled to confer the Sacrament of Confirmation being his ordination and character gine him no such power which is a Church-gouernour invested with superiority ouer meer Priest's in respect both of ordination and iurisdiction Again the scripture nameth Priests as distinct from Bishops 1. Timoth. 5. against Priests receiue none accusation but vnder two or three witnesses where doubtless the Apostle meaneth Priest's as wanting Episcopall dignity and ordination both because Timothy exercised authority ouer them as also in regard that in the same Chapter he gaue a command to Timothy whom he had ordained a Bishop afore to cherish and feed those Priests for as much as they were vnder his charge and as substitutes administred the Sacraments vnto the faithfull of the Church vnder him which command cannot be meant in order to Bishops since these are not (e) Aerius made no difference between a Bishop and a Priest which errour wickless the first English Heretick espoused and after him Luther and is now an assertion generally taught by sectaries of these dayes near vnto this heresy is the opinion of certain singular schollars who teach that the ordination of a Bishop and a Priest is the same and although S. Hierom assert's that the primitiue Churches were gouerned by common Counsell of Priests neuertheless he neuer assert's parity between a Bishop and a meer Priest as to the power of iurisdictiou which is the matter in debate between catholick's and sectaries howeuer catholick Bishops confer with meer Priests and embrace their Counsels in the gouernment of their seuerall Churches respectiuely but from thence no man ought to infer equality between Bishops and meer Priests as to unrisdiction for a meer Priest cannot ordaine a Priest or confer the Sacrament of confirmation as meer Priests subject to the iurisdiction and committed to the care of an other Bishop Furthermore the scripture mentioneth Deacons 1. Timoth. 3. Deacons must be chast hauing the mistery of saith in pure conscience and the condition of their office doth euidence plainly enough their inferiority and subordination not only to Bishops but also to meer Priests and the Apostle Act. 6. declares also as much Likewise this catholick assertion doth appeare by the ecclesiasticall Hierarchy instituted by diuine ordination * Trid sess 23. can 6. definit esse in Ecclesia catholica Hieâ—â—rchiaÌ„ ordinatione diuina institutam quae constas ex Episcopis Prasbyteris ministris Et can 2. eiusdem sess dicit anathema negantibus esse in Ecclesia catholica prater Sacerdotium alios ordines majores minores per quos veluti per gradus tendatur in Sacerdotium to consist of Bishops Priests and Ministers Trid. sess 23. can 6. which manifest's a reall difference in the offices of each of them Howeuer the scripture sometimes doth call Bishops * Per impositioneÌ„ manuum Presbyterij S. Timoth. 4. Apostolus noÌ„ intelligit nomine presbyterij Officium dignitateÌ„ siue authoritatem presbyteri vel Sacerdotis sed catum vel collegium presbyteroruÌ„ sic tamen vt nomine presbyteroruÌ„ etiam Episcopos includat quod est iuxta consuetudinem scriptura liquet Apostolum ibi locutum fuisse de Episcopis de illis enim presbyteris loquitur quorum ille erat vnus Nam cap. 2. Epis 1. loquens de eadem ordinations Timothei ait per impositionem manuum mearum proinde ipse Paulus erat vnus ex Episcopis qui ordinauerunt Timotheum Deinde iuxta vetorem Ecclesia morem non simplices presbyteri sedsoli Episcopi manus imponebant Episcopo ordipando vt notut S. Chrysost 1. Concil Nicanum lege Lata sanciuit vt Episcopus non nisi à tribus Episcopis consecraretur ideo in ordinations Episcopi plures Episcopi manus imponunt ordinando vero presbytero vnus sufficit Episcopus by the name of Priests promiscuously for example in the Epistle to Titus the Apostle sayes I left Titus in Creet that be should ordaine Priests in euery Citty that is Bishops for so the Apostle in the same Chapter doth interpret his meaning adding after that appointment these words For a Bishop must be without fault vnreprouable where the particle for doth import a coniunction causatiue which doth euidence that the Apostle vnderstood by Priests Bishops But hence no man ought to infer full parity or equallity between a Bishop and a Priest since the distinction of Bishops from and the preeminence aboue Priests is by continuall vsage receiued and preserued in the catholick Church down from the Apostles to the present times And though euery Bishop is a Priest neuertheless euery Priest is not a Bishop as euery Cherubin and Seraphin in the celestiall Hierarchy is an Angell this name being common to all alike but euery
CHVRCH MILITANT THE CONTENTS God hath giuen to his Church on earth the keeping of all truth that we may not be as children wauering carryed about with euery wind of doctrine by diuine institution pastorall functiōs are of necessary and perpetuall vse in the Church vnto teaching christian faith and deciding controuersies pertaining thereto without being liable to errour God hath inuested Church-Gouernours with autority to make laws and ordinances and exacte obediēce vnto them the Church cannot lie hid priuat spirits haue nothing of power to interprete scriptures or to judge matters in debate concerning faith and religion the outward testimony of the Church is the ordinary expedient necessary to the receiuing of christian faith answeres to sundry obiections vrged by sectaries in fauour of a priuat reuealing spirit holy scriptures were neither primarily intended nor primaryly deliuered as supream Judges of controuersies in order to christian faith and religion profoundnes ' of mysteries plenteousnes and shortnes of sentences render the scriptures obscure and intricate to infer the Churches infallibility from the autority of scriptures and scriptutes infallible autority from the infallible testimony of the Church implies no circle of errour faith as to the assent thereof is resolued into the Church and not into the scriptures the four principall marks of the true Church taken joyntly agree with the Roman Church onely which is the one holy catholick and Apostolick Church that neuer deuiated from truth THe Church militant is the grownd and piller of truth 1. Tim. 3. as the foundation of an house supporteth and hindereth it from falling So the Church of God sustaineth and preserueth truth that is the doctrine of christian faith from perishing wherefore whosoeuer desireth to find out truth vnto saluation must seek it in the Church which is the certaine keeper and faithfull Guardian thereof the supream prouidence hauing put therein Some Apostles and some Prophets and some Euangelists and some Pastours and Teachers for the consummation of the Saints for the worke of the ministery and for the edification of the body of Christ vntill we all meet together in the vnity of faith and the knowledg of the son of God vnto a perfect man and vnto the measure of the age of the fulness of Christ that we henceforth be no more children wauering and carryed about with euery wind of doctrine by the wickednesse of men and crastines of Satan whereby they lie in waite to bring vs into errour Ephes 4. where the Apostle plainly asserteth pastorall function together with the office of teaching christian faith to be of necessary and perpetuall vse in the Church for the administring of Sacraments auoiding of errours and the confirming of such as shall wauer in religion and truly it cannot be conceiued as to reason probable that Christ coming into the world to be Gouernour of souls and to make vnto himselfe a glorious Church without spot or wrinckle Ephes 5. should not departing out of the world leaue necessary helps to preserue it in holynes (a) god instituted in the old law Deut. 17. à supream Tribunall consisting of Priests for the deciding of matters in debate in order to his people to the end that if inferiour Iudges should differ in iudgment or deuiate from the truth they might recur to the Council of Priests where one chief Iudge that is the high Priest was appointed to prouounce sentence and all others bound to giue obedience therto the law condemning those of pride which resisted or refused the high Priests decision in matters of controuersie again God so specially assisted the said Council with his spirit of truth that the high Priests sentence was infallible though himselfe might erre as a priuat person Wherefore Christ Mat. 23. commanded the people to doe what the Scribs and Pharisies said in regard they sate in the Chair of Moyses And S. Iohn cap. 11. ascribes not the truth of Caiphas prophesing that Christ ought to die for the safety of that nation vnto his speaking as of himselfe but to his speaking as high Priest of that same yeare which rendered him infallible in speaking in consequence of which seeing that God so directed the high Priest in the old law that he could not speake an vntruth from the Chair of Moyses it follows of necessity that Christ in his own new law of grace so specially assistes the high Priest his grand Vicar and supream head of the Church which he built on his beloued Apostle S. Peter that he cannot tell a lye from the Chair of the same S. Peter the first high Priest of the new law after Christ Wherefore the Churches supream Gouernour that succeds in that Chair cannot erre in his decrees that concerne matters of faith or generall manners notwithstanding that he were as wicked as Caiphas From hence plainly appear's the manifest weaknes of sundry sectaries which will haue the supream Priests sentence no longer to bind then hee pronounces sentence in conformity to the word of God for there is no warrantable authority saue that of the supream Pastours Tribunall which can assure vs of the diuine word for the scripture would not be belieued if it were not warranted from the infallible Chair of S. Peter Moreouer sundry sectaries say vnaduisedly that in the old law the sentence of the high Priests concerned only ciuill matters in debate and not controuersies pertaning to faith and religion for as to this point both the second book of paralipomenon and the 24. Chapter of Exodus giue clear euidence against them Besides God hath not vsed lese care in instituting the christrian Church established in a law of grace then in forming the Synagogue of the Iewes established in a law of bondage wherefore * Deus cum primum instituit Cathedrā Moysis in Deutro promisit omnes singulas eius definitiones fore veritatis infallibilis ideo Aug. l. 4. de doct chris ait Pharisaeos scribas id est Pōtisices Mosaicos iudicantes ex Cathedra Moysis non pot uisse malè definire quamuis mali essent quia ad bene definiendum cogebantur à Deo since this had diuine authority and assistance to interpret and teach the old law of Moyses as likewise to decide all controuersies concerning the Iewish religion Deut. 17. doubtless he hath not prouided in a lesser measure for the Church of Christ in order to teaching and interpreting the new law and determining all matters that might be in debate about christian religion Again Christ being about to leaue this Church in order to his visible presence for as many ages as the world shall endure was as prouident and carefull to preserue it pure from schism and heresy as was Moyses to preserue his when he was to absent himselfe from it for a shorter time but Moyses being to goe vp vnto Mount Sinai and there to abide forty dayes and forty nights onely constituted * Exod. 24. exspectate hic inquit Moyses donec reuertamur ad vos
he saith thus And I would not speake vnto you Brethren as vnto spirituall mem but as vnto carnall men euen as to Babes in Christ I giue you milke to drinke and not meat for you were not yet able to beare it where he layeth the spirituall man against the carnall man that in regard of carnall affection perceiueth not the things of the spirit of God wherfore it seemeth a strang thing that Sectaries should infer from this text of scripture that euery belieuer hath a priuat (b) S. Irenaeus l. 3. cap. 2. con haer sharpely rebuks Valentinus for leauing tradition and following the priuat spirit thereby constituting himselfe sole iudge and rule of faith reuealing spirit of truth wherby he is enabled with authority to discern matters of faith and iudge all controuersies and to be iudged of no man himselfe vnto the excluding of all outward Teachers As to the second Text the true meaning of it is not that his vnction only doth teach but that the doctrines of christian religion which men teach outwardly by speaking * Aug. trac 3. in Epis Joan. magisteria inquit forensecus adiutoria quaedam sunt admonitiones cathedram autem in caelo habet qui corda dotet his vnction teacheth inwardly by inspiring grace wherby men are made apt to harken to what the Church ministers teach and indeed this docility or aptness to harken to the word of God is a speciall prerogatiue giuen by the spirit of grace vnto the children of the new law and prophesied of in the old law by Ieremy and Isaias As concerning the third Text set down the true sense is this that whosoeuer beliueth in the son of God aright hath in himselfe inward faith which is a diuine gift and therfore called the testimony of God in as much as it witnesseth that no man can * Mat. tues Christus Filius Dei viui caro sanguis non reuelauit tibi sed pater meus come vnto the son Iesus-Christ except it be giuen vnto him by the Father and albeit that the inward testimony of God hath been the Iole cause to draw some men vnto the maruelous light of faith for example Saint Peter beliued the mistery of the incarnation in vertue of an inward inspiration proceeding from God immediatly neuertheless the outward testimony of the Church is the ordinary necessary requisit to the conceiuing of christian faith according to the ordinance of Christ that hath constituted outward Teachers to be of necessary and perpetuall vse in his Church to the worlds end that we be not carryed about with euery wind of doctrine which hath been extreme needlesse if he had thought it expedient to supply euery particular belieuer with a priuat reuealing spirit Furthermore from the premises is clearly deducible that the holy scripture cannot lay clame to the dignitie of a supream Iudge because the office therof which is a primary end intended of necessity * Plato in libris quos de repub scripsit Aristoteles in policicis docent in constitutione formatione alicuius reipub vnum ex ijs quae debent 1. per se intentendi esse ipsum IudiceÌ„ pro dirimendis litibus ciuium ad pacem in rep seruandam in the forming of euery common wealth is to declare laws punish peruerse offenders and pronounce sentence of iudgment for the determining all matter in debate that therby vnity and peace may be preserued but the scripturs can chaleng nothing of iuridicall power in order to iudging defining and deciding controuersies of faith these actions importing life hearing and speaking which the scripturs cannot exercise being vnliud things that neither heare nor speak clearly and consequently vnfit to Iudg matters in debate between one and another besids these were not intended in â—he forming of the Church as requisits absolutly necessary to the Gouerment of it for Christ during the time he conuersed on earth writ nothing himselfe nor commaunded his Apostles or disciples to writ and indeed of themselues they were not much (i) According to Eusebius l. 3. hist Eccles cap. 18. the Apoles and disciples of Christ were not greatly solicitous to put down in writing the misteries of christian faith being the employment inioyned them was to preach the Gospel in so much that according to the same Eusebius it was a tradition of those days that they were after a manner necessitated to write and according to S. Hierom de viris illus S. Iohn writ his Gospel in regard of Cherintus and Ebion which denyed the diuinity of Christ And indeed t is euident that the Apostles did not write down the principles of christian religion hauing receiued command ad commission from Christ to preach without any commission to write set vpon writing because of their ingagement in an higher imployment namely preaching of the Gospell and it seems that those few which haue written were vrged or necessitated therunto as was Saint Iohn that writ his Gospell to confute the hereticks Cherintus and Ebion who denied the diuinity of Christ Again among the twelue Apostles Saint Matthew and Saint Iohn only and among the 62. Disciples Saint Luke only only writ the Gospell euen diuers years after Christs Ascention into Heauen insomuch that the christiaÌ„ Church had institutioÌ„ exercised iuridicall authority made lawes exacted obedience vnto them along while before the new scripturs were in being and contrary to the old scripture pronounced sentence of iudgment to the anulling of Circumcision which was a controuersy of faith Wherfore doubtless scripturs were neither primarly intended nor primarly giuen as suprem iudges of all matters in debate concerning faith and religion moreouer Saint Irenaeus who florished in the yeare of our lord 160. expresly (k) Irenaeus l. 3. con haer cap. 4. denyes expresly that christian faith had perished if the Apostles had not left vs the scriptures asserteth that the people of sundry countries without the help of paper or inck had preserued christian faith down from the Apostles to his time the vnwritten supplying the room of the written word for this ancient Father writeth and ascribeth that preseruation vnto apostolicall tradition obserued by the ancient Churches together with the help of inward grace proceeding from the holy Ghost Wherfore as those primatiue Churches did perseruer in the profession of the christian faith for the space of many years without scripturs so the present Church assisted with the like meanes might continue pure without spot or wrinckle although it had nothing of written doctrine and consequently the primary end for which scripturs were intended was not to doe the office of suprem Iudg howeuer all things which were written were written for our learning that wee through patience * L. 1. Machabae cap. 11 Ionathas summus Sacerdos scribens spartiatis dicit se suos in rebus aduersis pro solatio habere libros sacros quod ostendit vsum in quem datae sunt nobis
can sacro-sancta the Apostolicall sea did not receiue supremacy and preeminence from the Apostles but from our Sauiour himselfe and indeed Christ founded and built his Church vpon S. Peter Mat. 16. Thou art Peter and on this rock I vvill build my Church .... and J vvill giue vnto the the keys of the kingdome of heauen Again Christ praid especially for S. Peter and after his resurrection appointed him to feed all his sheepe and lambs Moreouer S. Peter as head and Prince of the other Apostles called the first Councill which was celebrated between the Ascention and Pentecost And in the second Council mentioned act 15. spoke first and decided the matter in debate Bishop of Rome as lawfull successour of S. Peter in suprem authority and there is not any except the Roman Church that hath published and planted the one holy apostolicall faith from the rising of the sun to the goeing down therof which denoteth its vniuersality an order to place there is not any except the Roman Church that can rockon pastours and Teachers in a continuall line of succession down from S. Peter to the present times which sheweth its vniuersality in order to time there is not any Church-Gouernour saue the Bishop of Rome to whose definitiue sentence of iudgment (x) S. Anaclete Epis 1. commanded that euery hard question should be referd to the sea Apostolick because saith he the Apostles so appointed by speciall command from Christ Wherefore Tertullian calleth the Pope king of the world and stiles Rome the Chief and Apostolicall seat whether saith he wee ought to recur in all doubtfull matters relating to faith Besids S. Austin that was a member of the African Church Epis 9. addressing himselfe to Pope Innocent in order to the Pelagians whom he impugned writeth thus ... that errour and impiety of the Pelagians the authority of the sea apostolick must anathematize Again the Council of Alexandria cals Pope Felix prophanarum haresium depositor the deposer of prophan heresies hard controuersies of faith haue been referred in all ages Furthermore it is essentiall to the true Church to begett children in Iesus-Christ through the Gospell 1. Cor. 4 that is to say to bring whole countries out of darkness of infidelity into the maruelous light of Christian faith which not any except the Roman Church hath performed Sectaries like partriges haue gathered children * Ieremiae cap. 17. perdix fouet seu congregat quae non peperit Vnde S. Aug. assimilat haereticos perdici which they haue not brought forth but the Roman Church hath begotten vnto Christ a world of children both in the primatiue times for the first 500. yeares and since For Germans Bauarians Vandals Polans Sweds Danes Noruegians Hungarians Normans English and sundry other Countryes since the yeare 600. were begotten in Iesus-Christ through the Gospell by Priests and Bishops of the Roman Church as plainly appears by the ancient and modern histories written of each people respectiuely And as touching our country of Englād that embraced the catholick faith through the preaching of S. Austin a Priest and Bishop of the Roman Church after its conuersion which happened in the reign of S. Ethelbert for near a thousand yeares continued obedient to the Bishop of Rome and constant in the profession of the catholick religion as do euidence our ancient Cronicles laws common laws ordinances Records foundations of Bishopricks Cathedrall Churches vniuersities colleges and hospitalls which remain monuments of these dayes to beare clear witnes of catholick religion wherfore it is a wonder how English Magistrats come to look with so enuious an eye vpon their catholick subiects as to persecute them for conforming their conscience to the full and constant profession of all their christian progenitours CHAR. XX. OF TRADITIONS THE CONTENTS Down from the Apostles to these times the true Church of God hath been directed and gouernd by the written and vnwritten word as by laws and customs doctrines necessary to saluation which the Apostles receiued either from the mouth of Christ or from the holy Ghost by inspiration were deliuered to the faithfull of those dayes partly in written and partly in vnritten traditions if the Churches authority and vnwritten traditions were laid a side scriptures would haue nothing of waight with them vnto euincing christian religion Answeres vnto seuerall obiections propounded against the Churches traditions TRaditions are vnwrtten doctrines deliuered by the mouth of Christ or his Apostles and committed vnto the keeping of the Church (a) 1. Cor. 11. as I haue deliuered vnto you saith S. Paul keep my precepts From this sacred Text Theophilact infers that both S. Paul and the other Apostles deliuered many things which they did not set down in writing called traditions not because they are not at all written but in regard there is no express mention thereof in the holy scriptures for t is certaine that the traditions receiued from the Apostles and deliuered as it were from hand to hand for sundry ages are now written as precepts of faith and generall manners necessary vnto saluation Though the whole scripture is giuen by inspiration of God and is profitable to teach to conuince to correct and to instruct in iustice 2. Tim. 3. Yet it is not the same thing to be a profitable guide in the way of iustce and saluation and to be the sole expedient necessary therunto for a head is both profitable and necessary to preserue a man aliue neuertheless it alone without the society and ministery of the body is not sufficient enough to continue him aliue likewise the Sacrament of Eucharist conduceth to the purchase of eternall blessedness yet cannot effect it without the help of baptism and faith and the Chapter set down expresly asserteth that euen the old scriptures instruct to saluation and notwithstanding the Apostle requireth of Timothy perseuerance in the doctrines which he had heard of him besides what he had learned from them wherin he had been versed from (b) By the particles from his infancy euidently appeares that the Apostle spoke of these scriptures which Timothy had learned in his youth that is he meant the old testament being the new scriptures were not written when Timothy was a youth Wherefore when the Apostle writ vnto him that all scripture is profitable c. he could not vnderstand the whole body thereof as some sectaries vnaduisedly interprete him translating whole for all And indeed when the Apostle writ that Epistle to Timothy the whole body of scripture was not composed S. Iohn had not then put forth his Gosple and his Apocallps he writ after the death of S. Paul him infancy again albeit the scriptures be a great light neuertheless they doe not giue light to all a en within the house of God whose written doctrines they are vnless they be put vpon the candlestick of the Churches definitions and vnwritten traditions for setting these aside scriptures are but a light shining in a dark place 2.
tempus Iudex vice Christi cogitatur Because due obedience is not exhibited to Christ's Vicar and the Chaire by our lords voice founded on S. Peter As in the old law schisms so in the new law heresies spring vp The Childrē of Israël fell into schisms when they fell away from their due Obedience to the Chaire of Moyses and Christians fall into heresies as oft as they rise against the Chaire of S. Peter coyning or following vnauthorised nouelties whereby Christian souls are misled into most desperate precipices of errours in regard whereof I haue been mou'd to write a Theology conform to the ancient Cycli and weights of the holy Churches sanctuary that is to set forth a whole body of Christian doctrine built vpon Scriptures Traditions Councils and Fathers which deserue to be prefer'd before Schollars of new Notions that is Christian people ought to adhere conforme their conciences to and rely their eternity rather on those then these which is the Counsell that the great S. Austin guies in his 2. Booke against Julian the Pelagian Bishop who had brocht new opinions to the preiudice of souls exhorting all Christians to regard rather the learning of the holy Fathers which flourished in the precedent ages and the constant and vniuersall practice of the Catholicke Church then the prophane nouelties vented and spred by the Pelagians Saying Hos antiquos Patres oportet vt Christiani populi vestris prophanis nouitatibus anteponant eisque potius quam vobis eligant adherere My lord herein lies the sole intent of these conceptions which I present you with and vnder your authority aduenture into publick view vnto aduantaging such as are piously sober d Secundum S. Aug. l. 14. de Trinit c. 1. munns Theologiae est pijs opitulari veritatem contra impios defendere and to defend the truth against such as are impiously wanton This is the ayme of my Theologicall discourses and the height of my desires is but this that they may be receiu'd into your Lordships protection which is ground warrantable enough to gaine them credit in regard of the high measure of knowledge which is extraordinary in you beseeming a well studied diuine as appears by your own writings which together with your other gifts of nature and grace renders you admired by all that know your Lordship aright Besides that which alone might embolden me to address these endeauors vnto your Lordship is your eminent nobility The best blood that is in any English subiect run's in your Lordships veins as euidence your paternall and maternall descents from the most renown'd and ancient Houses of Pembrock Northumberland and Derby Again your sundry noble allyances The lord Talbot that was Heire of Shrewsbury maryed your only Daughter a Lady of great vertue and Vere vidua A widow indeed hauing for aboue these 20. yeares continued in her widow hood notwithstanding her Ladyships youth person birth and great doury which made her the ambition of many noble Suitours Moreouer your Lordships onely and most hopefull son marryed to the most accomplished in honour obligingness sweetnes and piety the lady Elizabeth Daughter to Edward Lord Marquess of Worcester which brings forth also an alliance with the most illustrious House of Norfolke Arundell and Surrey Since I am fallen vpon your eminent Nobility has not your owne Lady much added thereto if your House were without an ample series of renowned progenitors might not your posterity haue a glorious Rise from her Ladyship whose eminent vertues haue rendered her memory blessed Nobilitas sola est atque vnica virtus Besides has not that gallant Person the lord Crauen her Ladyships Brother added something of greatnes to your posterity whose braue and gallant actiōs performed a broad in foraine parts haue gain'd much honour to his Country Moreouer the rising of that family is honorable the supream prouidence haueing brought it to the height of Eminence which it now happely enioyes as the same prouidence e Aug. l. 5. de Ciuit. Dei cap. 15. profitetur Deum terrenam gloriam excellentissimi Imperij cōcessisse bonis artibus Romanorum id est vt ipsemet interpretatur virtutibus quibus ad tantam gloriam nitebantur extended the Empyre of the ancient Romans in regard of Morall vertues which were eminent in your ladies Father and Mother the Raisers of it for as much as their zeale to the law of nature that is to do Iustice giuing to euery one what is euery on 's own and to shew mercy vnto the distressed feeding the hungry and cloathing the naked rendered them admired of such as knew them and according to holy Scriptures God exalted the Midwiues of the Hebrew women and made them houses Exod. 1. For their complyance to the law of nature in preseruing of innocent Babes which the Tyrant of Fgypt had commanded them to kill and since I am fallen vpon Gods merveilous rewarding of morall good works in confirmation of this truth I might produce conuincing examples in our own Country where very many in these times through a supream prouidence are aduanc'd to honours dignities and eminent offices that is God hath built them new Houses of nobility or encreased the glory of the old for preseruing loyalty to their king which is the law of nature written in their hearts they feared God and honoured his annoynted against the commandement of the Tyrant of England and therefore are exalted and truly vpon this score the supream prouidence hath built his Grace the Duke of Albermarle a more glorious House thē any subiect in the Christian world this day enioys in as much as through a happy managing of his loyalty he carries the name not onely of Paterpatriae but likewise of Pater Caesaris hauing preseru'd both Caesar and his Countries In consequence of the premises his Maties Catholick subjects that with the effusion of their blood and loss of their Estates haue cherefully performed that duty of nature in order to loyalty may hope that a speciall prouidence in good time will make for them Houses of Ease which shall be the daily prayer of MY LORD YOVR HONORS Most humble and most obedient Seruant GEO. LEYBVRN PREFACE TO THE COVNTRY-MISSIONARY SR Although these holy Characters so named because they describe and set forth the holy Mysteries of Christian Religion containe Theology but compendiously dressed vp neuertheless vvant noe Requisits either essentiall or necessary thereto being built on the foundation of holy Scriptures Traditions Councils and Fathers vvherin lies the consistency of true Theology vvhich as the pillar of fire led the Israëlits by night in their vvay to the land of promise so in as much as it carries the lights of the best Antiquity shevvs Christians their vvay thorovv the darke Mysteries of Christian faith as by night vnto an heauenly Inheritance prefigured in the land of promise that is God hath instituted this diuine science to direct Gouernours of souls in the pursuance of their pastorall function vvhich
Char. XVI Of Holy Order p. 233. Char. XVII Of Matrimony p. 261. Char. XVIII Of Extrem-vnction p. 279. Char. XIX Of the Church Militant p. 291. Char. XX. Of Traditions p. 333. Char. XXI Of the Church Triumphant p. 351. Char. XXII Of Foundamentall and not foundamentall Articles of faith p. 289. THE FIRST BOOK OF HOLY CHARACTERS Containing a Miscelany of Theologicall discourses THAT IS THEOLOGY Positiue Scholasticall Polemicall and Morall Built vpon the foundation of Scriptures Traditions Councils Fathers CHARACTER J. OF GOD THE CONTENTS The necessary being of one God his existence in three distinct persons his omnipotency together with his other divine attributes GOD is a spirituall nature so eminent that nothing can be apprehended by man or Angell * Aug. l. 1. de doct Chr. Deus est quo nihil cogitari potest aut bonitate meliùs aut porsectione matus in goodness better in perfection greater His existence * Si ab altero haberet existentiam non esset ens supremū improductū proinde debet necessariò essentialiter existere is his essence and therefore to him essentiall which euinceth a necessity of his being and all Creatures necessary dependence of him for t' is impossible that there should be more then * Singularitas seu vt loqùitur Tertull solitas id est incommunicabilitas ad extra est essentialis supremo enti quod debet necessariò essentialiter existere quia existentia est rei singularis incommunicabilis ideoque impossibile est vt multipliectur nam essentiae sunt omnino per se incommunicabiles one necessary being and that is properly called God (a) 1. Io. 3. There are three vvhich bear vvitness in Heauen the Father the Word and the-hold Ghost and these three are one This Scripture testimony giues full evidence of personall distinction and essentiall vnity in the blessed Trinity and as S. Austin well observes ouerthrows two heresies at once namely the Arian by saying one which signifies vnity in nature and the Sabellian heresy by faying bear in the plurall number which plainly expresseth distinction as to the divine persons who in essence is one and in persons three one and the same individuall Deity essentially requiring to be invested with a triple personality expressed in the name of Father Son and holy Ghost (b) God sais Isa 66. Shall I cause to trauell and not bring forth from this sacred Text S. Austin infers that it were not equity if God should giue fecundity of generation to his creatures and want it as to himselfe and it were not reason or equity that God within him selfe should be barren wanting production that communicates fecundity of generation to all things without himselfe God the Father is a beginning without a beginning hauing no beginning of his being God the Son hath his beginning and being from his diuine Father who begot him from all eternity the full brightnes of his glory and * Hebr. 1. splendor gloriae figura substantia eius the express resemblance of his diuine substance God (c) The Council of Florence in the decree of Pope Eugenius the 4th defines the procession of the holy Ghost from the Father and the Son In this Council the Grecians renounc'd their heresy as to the same procession though soon after they fell againe into it and so continue obstinate in their pertinacy notwithstanding that God by evident signes manifested his iust wrath against them in regard of that relapse For soon after and euen at Pentecost when the Church celebrates a speciall Feast in honour of the holy Ghost the Turks seizd on the Imperiall towne of Constantinople and therby mastred all Greece Be sides in the same Council the Latin against the Greek Fathers asserted the procession of the holy Ghost from the Father and the Son as from one sole beginning of his being the holy Ghost proceedeth from the diuine Father and the diuine son as from one origen of his procession being the reciprocall loue and vnion of both As in the visible sun three things are obseruable (d) The similitude as to the globe beames and light of the sun Gelasius the Patriarch of Constantinople vsed in a conference with Amurath the Emperour of the Turks vnto illustrating the vnexpressisible mystery of the blessed Trinity the round body or globe thereof the beames and the light and as the beames are deriued from the same body and not from the light and the light from the body and beams and the body from neither of both and as all these three make one only sun without confusion or separation so in God there are three diuine persons and the Son proceedeth only from the Father the holy Ghost from the Father and Son and the Father from neither of both and these three are one sole God without * Symbolū S. Athanasij neque confūaentes personas neque substantiam separantes confusion of persons or separation of fubstance * Exod. 13. Omnipotens nomen eius vnde Aug. ser 12 ait quod nomen Deus est potestatis non proprietatis The name of God is Almighty for soe he calleth himselfe and his works shew what his name speakes him to be namely the world created out of nothing by * Psal 37. Verbo Domini Coeli firmati sunt spiritu oris eius omnis virtus eorū the word of his power the sweet order in the disposition of the fabrick the extraction of man from the dust * Gen. 2. formauit Deus hominem de limo terrae of the ground the vniuersall deluge drowning the whol earth to the destruction of man and beast Noë only with his family preserued (e) Exod. 12. the Children of Israë are said to haue walked vpon drie land through the mids of the sea while the waters were as a wall vnto them on the right and on the lest hand the diuision of the red sea giuing safe passage to the Israëlites as by land and the revnion of its waters to the drowning of king Pharao and his whole army In these marueilous effects of Gods omnipotency as in a clear glass appear his other divine attributes in the creation of the world in time his duration before time * Isaias cap. 51. appellat Dominū habitantem aternitatem which is his eternity in the sweet order of the things created his wisdome in the production of man after his own image and likenes his goodnes in the generall deluge his iustice in the preseruation of the Israëlites his mercy in the destruction of Pharao his fortitude And all his works joynt or separate declare (f) The intent of creation was the Creatours glorification wherfore the Royall Prophet Psal 18 makes the heauens to speake the glory of God his glory which is the end of his working who is aboue all his works a God without circumscription immense without bounds infinite in himselfe inuisible *
Rom. 5. Inuisibilia Dei à creatura mundi per ea quae facta sunt intellecta conspiciuntur in his works visible CHAR. IJ. OF ADAM THE CONTENTS The integrity of Adams creation his fall from originall Iustice through the euill managing of his free will all his posterity concerned in his fall ADam was the first man that God made * Gen. 1. creauit Deus hominem ad imaginē similitudinē suam in his own image and after his likeness (a) S. Hieron l. 3. com in epis ad Ephes calleth Adam the first man and first Prophet because he fore told the mysterious Incarnation of the Son of God in saying This novv is bone of my bone and flesh of my flesh which the Apostle nameth magnum Sacramentum For as much as it importes Christs nuptiall conjunction or marriage with the Church his Spouse the first Prophet that prophesied of the mysterious Incarnation of the Son of God and the first prodigall son that vnhappily managed his patrimony (b) Eccl 1. God made man vpright that is according to the interpretation of great S. Austin l. de cor gra God gaue him in his creation sanctifying grace And the same S. Austin l. 13. de civit Dei expresly teacheth that the first man was created in grace and l. 12. de civit affirmes that the Angels in their creation received grace together with their nature His heavenly Father had setled him in a fair estate of originall iustice as to his soul * Sap. 2. Creauit hominē inexterminabilē and immortallity as to his body and he made away with both wilfully for the obedience that was onely required to the conseruing thereof * Non foret homo animal rationale nisi ei inesset libera boni mali electio nec Deus foret iustus si impossibilia iuberet Aug. ser de tem laid in his power And it was necessary to injoyne * Aug. l. 8. gen oportebat vt homo sub Domino Deo positus aliundè prohiberetur him the performance of that vertue for if nothing had been commanded him or he forbidden from nothing he would haue had nothing to know his own inferiority and to acknowledge his Creatours superiority The Command that God laid vpon Adam was that he should not cate of the tree of knowledge of good and euill so named not in reference to the fruit that in it selfe was good * Gen. 1. omnia quae fecerat Deus erant valde bona for all that God created was very good but in order to transgression that taught him to discern between good and euill between the good of obedience as to the perpetuating of grace and life and the euill of disobedience as to the introducing of sin and death Yet God had no part in Adams transgression for his diuine goodnes had bestowed on him sufficient auxiliaries to continue him in obedience and did nothing to necessitate his disobedience (c) Ecclus. 15. God made man from the beginning and left him in the hand of his counsel gaue him his commandements .... they shall conserue thee he hath set vvater and fire before thee stretch out thy hand vnto vvhich thou vvilt before man is life and death good and euill vvhat liketh him shall be giuen him This sacred Text giues clear euidence of Adams free will as to accepting or rejecting diuine grace that might haue led him to euerlasting life and indeed S. Austin infers from the same text free will in all men lib. de gra lib. arb arguing from thence that though God giues to euery one his mercifull grace vnto obtaining of heauenly blessednes neuertheles he necessitates none to accept of it being in the liberty of each one to reject it And herein according to the Council of Trent Consisteth the reconciling of mans free will and grace together Morouer the holy writer of Genesis clearly demonstrats mans free will after Adams fall for cap. 4. God said to Cain who was troubled and angry to see his brother Abel and his offerings respected aboue his own Why is thy Countenance cast dovvn if thou doe vveli shalt thou not be accepted and if thou doest not vvell sin lyeth at the door but the lust therof shall be vnder thee and thou shalt haue rule ouen it that is saith S. Austin l. 13. Civit. Dei cap. 7. thou shalt bear dominion ouer sin Where by is evident that mans free will was not extinct through Adams fall and this Catholick assertion is yet more plainly taught Deutr. 30. I call heauen and earth to vvithess this day saith Moses to the People of Israël that I haue set before you life and death blessing and cursing chuse therefore life These last particles evidence enough that God gaue man liberty to chuse good or euill which is the consistency of liberum urbitrium free will S. Ambros in Psal 40. v. 10. for he left him in the hands of his own counsell election and deliberation which euinces Adams free will for what is necessary or impossible requires noe consultation or deliberatnes these being manifest tokens of free actions Besides it is not agreeable vnto reason that he who was established absolute lord of all liuing thing created to the vse of man * Aug. l. de cor gra docet obseruationem praecepti Adamo impositi dependisse ab eius libero arbitrio should want dominion and free vse of his own will and liberty Howeuer Adams fall seems a strange thing he hauing nothing in himselfe that inclined to disloyalty for God had made him vpright and the integrity of his creation extended to all his faculties spirituall and sensible in his will was integrity of sanctifying charity in his vnderstanding integrity of both naturall and supernaturall knowledg and in his sensible parts integrity of order with subordination and peace with quietnes whereby plainly appeares that his fall did not proceed from himselfe originally Neuertheles t' is certain that he did fall yeelding to a weak temptation of which himselfe was not author Simple Eue whom God made for his meet helpe ill counsel'd by the crafty serpent propounded vnto him the eating of the forbidden fruit vnder a fair colour of bettering his and her own condition in the knowledg Of good and euill Adams condescention to this out ward suggestion occasioned his fall wherin he imbarqued all men to ruine leauing nothing behind him for their reparation * Zach. 13. Adam exeplum metem ab adolescentia mea saue his own example of sacrilegious disobedience to make them be wary how to ingage in the future against the vertue of obedience CHAR. IIJ. OF ORIGINALL SIN THE CONTENTS The innate propriety of Originall sin the difference between Originall sin and Adams personall offence and between Originall sin and carnall concupiscence ORiginall sin is the * Aug. Epis 130. vocat peccatum originale vitium haereditarium debitum paterni chyrographi
him onely shalt thou serue the Greek has 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which importes supream worship proper onely to God in regard of his diuine excellency and to giue this kind of worship to a creature is idolatry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in English diuine or supream adoration proper to God only for it is his glory * Mat. 4. Dominum Deum tuum adorabis illi soli seruies vnde illa scriptura gloriam meam alteri non dabo which he will not part with in so much that whosoeuer shall giue diuine or supream worship to any Creature as an Idolater turning the proper glory of God who is all things to an Idoll (b) The Apostle 1. Cor. 8 saith We knovv that an Idoll is nothing in the vvorld that is nothing as to increated excellency for which it is adored Notwithstanding all this supream adoration is due to Christ euen as man for Christ hath not (c) The Churches Councils and ancient Fathers condemn Nestorius for asserting two persons in Christ and likewise his inference from thence viz. that Christ lays claim to two distinct adorations one person as man and another as God (d) According to S. Chrysostome hom 3. in Epis ad Hebr. all the Angels adore the humanity of Christ in as much as it is vnited to the diuine word and hom 5 ... t is a great and marueilous thing saith he that our flesh vnited to the vvord should sit aboue and be adored by the Angels Arch-Angels Cherubins c. his humanity together with his diuinity is vnited in one and the same personality so that the singular person of Christ is the support of both natures and being a diuine increated excellency necessarily claimes exhibition of diuine worship neither is it requisite that excellency for which worship is offered should be in each part of the whole that is worshiped For example Solomon was honoured as to the whole singular man for wisdome that was in his soul and not in his flesh The other Religious or sacred adoration or worship in respect of superna urall created excellency called by vse which is the best arbitrator of words from the Greek Dulia is a midle worship between the supream and ciuill far exceeding this and infinitly exceeded by the other and is due to speciall friends seruants and Saints of God in regard of supernaturall created graces supernaturally cōferred on them (e) Nabuchodonosor adored Daniel Dan. 2. Abdias adored Elias 3. Reg. 18. Abraham adored three Angels which appeared vnto him in the form of young men Gen. 18. Balaam adored an Angel Num. 22. and Bethsabee bowed her face and adored the king 1. Reg. which Sacred Texts are not meant of diuine honour but of Religious worship which is due to seuerall creatures in order to their seuerall graces dignities and excellencies namely to Angels because of their supernaturall gifts and to other things and places in regard of their relations Nabuchodonosor adored Daniel for his supernaturall gift of interpreting Mysteries and consequently with religious adoration neither is it as to reason credible that so great a king as Nabuchodonosor should worship Daniel a priuate man and a captiue with ciuill worship in respect of ciuill or worldly dignity In like manner Abdias a Chief Prince of the kingdom where he liued religiously adored Elias vpon the same score that is for his supernaturall gift of prophecy and Abraham bowing himselfe towards the ground adored three Angels religiously doubtles in regard of their supernaturall excellency and charge for it cannot be conceiued that he should adore them with ciuill adoration since he had no ciuill conuersation with them for the Angels were Citisens of Heauen and Abraham only a Citisen of the earth besides the Angels were in possession of eternall life and Abraham a passenger only aspiring thereto in consequence of which the Angels were exalted to an eminent degree of excellency aboue him for otherwise Abraham ought not to haue adored them adoration taken in the proper sense being due only to exceeding excellency But though God will not part with his glory vnto any creature whatsoeuer that is will not part with his supream and diuine worship neuertheless be is wel pleased that honour or worship be giuen to his speciall seruants freinds and Saints conform to and agreeing with their conditions respectiuely * Luc. 10. qui vos audit me audit qui vos spernit me spernit Mat. 10. Ioan. 13. qui vos suscipit mo suscipit As he counteth himselfe despised when these are despised so he esteemeth himselfe honoured when they are honoured for their supernaturall created gifts which himselfe is sol Author of And indeed Christian Catholicks doe honour Saints (e) S. Hierome Epis 53. teacheth that we honour Relicks of Martyrs with intēt to adore him whose Martyrs they are we Honour the seruants that the honour exhibited to the seruants may-redound to the lord Again S. Ambrose ser 6. affirmes that as often as we celebrate the memories of Martyrs we are bound to render them worship since by the effusion of their blood they haue obtained for us safety and their Relicks with intent to honour God thereby whose Saints they are they honour his seruants to the end the honour of his seruants may returne back to him who is their Lord and Master that gaue them excellent graces for which they ought to be reuerenced religiously Lastly Religious and sacred adoration or worship as to the manner of exhibiting it is of two sorts one absolute in respect of excellency that is in and proper-to the subject adored and such is the forementioned adoration exhibited to God and his Saints the other Religious and sacred adoration or worship is relatiue offered in relation and for extrinsecall excellency And (f) The second Council of Nice Act. 7. in the definition concerning faith commandes exhibition of honorable worship in order to The venerable and life-giuing Cross so the ancient Fathers in that Council stile the Cross of Christ as to this kind of adoration the representatiue Cross of Christ is religiously worshipped for Christs sake whom it represent's dying and the (g) S. Damascene Orat. de Imag. saith that Christians in regard they are no longer vnder the Pedagogue ship or bondage of the old law and thereby less inclin'd to idolatry giue reuerence and honour to pictures which he nameth the books of the vnlearned because of the relations they haue to their prototypes and in deed exhibition of religious worship to pictures is approu'd by the second Council of Nice Act. 4. from the words of the bishop of Neopoleos Cypri which are these Euen as the book of the lavv is vvorship'd and not the parchement or inck thereof but the diuine vvord contain'd therein so vve vvorship the picture of Christ vvithout vvorshiping the vvood or colours there of Image of his blessed Mother for her sake whom it represents liuing * Concil Nice
A wit-sectary set forth the greatest praise of faith is first to belieue and then to know an inordinate loue to Philosophy is the mother of Heresies A Wit-belieuer is an inuader of Christian faith inordinately attending to naturall reason and scientificall demonstrations in the search of supernaturall truths which faith only is entrusted with (a) S. Austin l. de vtili cred c. 1. arguing against the Manicheans which taught that Christians ought not to assent vnto the mysteries of faith vnless they knew them afore by the light of reason saith expresly That vve doe not knovv vnto belieuing but vee belieue vnto knovving and ambitious to know before he belieues he robs faith of its greatest praise which is first to * Aug. tract 79. in Joan. haec est inquit laws fidei si quod creditur non videtur vnde illud Isa si non credideritis non intelligetis belieue and then to know or to belieue what is not known Also he is an inuader of the true belieuers * Aug. de vtilitate credendi con Manichae sidelis Christianus non rationalis appellatur name which is Christian changing it into an nouell Title of rationall and accordingly stileth himselfe the rationall belieuer Besides blown vp with a conceited actiuity of his own witt he chooseth to teach amiss rather then to teach with the current of other belieuers and inuent (b) S. Paul 1. Tim. Counsels Timothy to auoide profane nouelties and oppositions of knowledge falsely so called which men of corrupt minds and puft vp with pride promising haue erred about faith vnauthoriz'd and vnparal lel'd modells of new doctrin rather then to be counted in the ranck of * Luc. 18. dixit superbus Pharisaeus nō sum sicut caeteri homines ergo sicut caeteri daemonū infert S. Bernardus Caeteri homines In the pursuance of his ambition he rips his brain and forcibly cuts out abortiue notions which goe rather in a rownd circle of fancy by which he is biased then in a right line of reason tending to the law (c) Rom. 12. The Apostle condemnes knowledge that is not according to sobriety that is which is not conform to the generall practice of the holy Church and such saith S. Iraeneus l. 5. c 17. as forsake the preaching of the Church argue the holy Priests of vnskilfulnes not considering how far more worthly a religious Idiote is then a blasphemous and impudent sophister of sobriety and charity which is the only center of religious consistency His fancied thoughts he puts forth in bold assertions dressed vp with obscure words and dark sentences to take the ears of the ignorant or such as being desirous to be esteemed witty doe abandon their judgment to an implicit faith of his new exotick notions In sum he is a wit-sectary that fancy vnder a specious colour of reason hath deboiched making him eat too * Prouerb 25. mel multum comedendo nocet aboundantly the hony of Philosophy and thereby create her the Mistress which is but the hand maid of Theology her office being only to call vnto the Tower of wisdome and not to rule therin Philosophy is the captiue woman that S. Hierome wisely aduiseth Pammachius to diuest of her alluring and bewitching haires and make her bald assuring him that by so dressing her she shall bring forth much captiue fruit and of a Moabit become an Israelite (d) S. Hier. ad Ctesiph con Pelag. c. 1. and Tertullian de praescrip con Marcio l. 5. call Philosophers the Patriarcks of Hereticks affirming that the ancient Heresies haue sprung from such as were too much addicted to prophane Philosophy And S. Ambros l. 1. de fide cap. 5. con Aria ascribes to Philosophy the Origen of all impieties and moreouer excludes Philosophicall arguments in the resolution of faith as vnnecessary For vve giue credence saith this great Doctor to fishermen and not to Philosophers Philosophy so long only is profitable to the Church of God as she is kept in awe of diuine faith and in obedience to the schooles of Christian Catholick Doctors If it were granted that * S. Tho. do Villa-noua ser de Epiph. pag. 33. experimento saepè didicimus vt qu◠nimium cupit esse Philosophus facilè desinat esse Christianus sicut magi dum quaerunt in Hierusalem humanum consilium amisere caeleste signum sic Christiani nimium quaerentes humanas rationes in diuinis mysterijs perdunt fidei lucom fulgorem Philosophy might furnish clear demonstrations as requisits to Christian faith it would follow of necessity that faith were not faith being faith and naturall euidence are inconsistent together according to the Apostle who excludeth sight from the walk of faith 2. Cor. 5. CHAR. XIV OF A SINGVLAR DOCTOR THE CONTENTS Singular Teachers compared to Erostratus and Pausanias from the singularity of one Doctor proceed's the curiosity of many hearers one singular Master planteth a sect which the curiosity of many schollars spreads singular Teachers appeare outwardly in sheeps cloathing while they are inwardly rauenous wolfes A Singular Doctor is a wanton schollar of new notions that blown vp with vanity and arrogancy ambitiously endeauoureth to get a name aboue other Teachers contempory with him (a) S. Bernard ser 65. in Cant. writeth that the intent and aim of all hereticks is to in hance and spread their name through singularity of doctrine And S. Gregor l. 24. mor. saith that t is naturall vnto hereticks to be puft vp with vaine pride of science and to scorne and laugh at the simplicity of other belieuers Also Theodoret. in praet in Polymor obserues that some men which haue done no gallant laudable actions worthy renown endeauour by wicked entreprises to celebrate their name Aug. in psal 9 saith that those which cannot be known by well doing striue by ill doing to abide for euer in the mouth of posterity desirous of an euill name rather then to haue none at all which is the sole ground of his singularity and rather then to haue none he laboureth for an ill one turning from wholsom learning * Martianus Imperator in Concil Calcedo qui post veritatem repertam inquit Doctorum vnitate stabilitā aliquid vlterius discutit mēdacium quaerit established in the vnity of Doctors to exoctick and vnauthorised Tenents which though he craftily diuulgeth for primitiue verities and vaunteth (b) S. Chrysostome in com oper imperf super Mat. hom 45. writeth thus When thou shalt hear any man extolling and beatifying the ancient Doctours obserue his carriage tovvard those vvhich are contemporary vvith him for if he shall approue and honour those doubtles he vvould haue respected the others if be had liued in their dayes but if he contemne the moderne he vvould likevvise haue contemned the ancient Teachers if he had been contemporary vvith them to haue left modern as troubled waters for ancient doctrins as clear springs neuertheless he carries
of Christian charity towards our neigbour is that it cannot be idle nor fall away and in Heauen it encreaseth CHarity towards our neigbour is a diuine loue deriued from the loue of God as a copy drawn from the originall * S. Greger ait quod per amorem Dei amor proximi gignitur per amorem proximi amor Dei nutritur Yet as the loue of God causeth loue to our neigbour so this doth nourish that passing from and for God vpon our neigbour in consequence of which both loues are reciprocally necessary to each other their consistency depeuds of their vniting together neither of them is loue to blessednes if diuided As God in the creation of time blessed the first day that was one only and is not said to haue blessed the second which made two that being a number of diuision so he blesseth the loue exhibited to himself and to our neighbour for his sake if vndiuided and one only * Aug. l. 4. confess c. 9. Beatus qui amat te amicum in te inimicum propter te he is blessed that loues God for himself and for and in him his neighbour Wherby it is plainly euident that the loue of such as loue by reflexion on worldly aduantages only or principally do not tend to blessednes which is the centre of charity towards our neighbour nor freindship is a right scoare to loue vpon if it be not with conformity and subordination to the loue of God * Mat. 5. qui facit solem oriri super bonos malos pluit super iustos iniustos who as he maketh the sun to arise on the euill and the good and sendeth raine on the iust and vniust so commandeth loue not only to freinds but euen to enemyes these as well as the others being our neighbours * Aug. in psal 115. tom 8. omnis homo inquit est omni homini proximice for each man is each mans neighbour neither is their any thing that makes a Christian * Secundum S. Chrysost nihil est quod sic Deo similes facit vt malignis laedentibus esse placabiâ—â—m so like to God as to loue them that curse him to do good to them that hate him and to pray for them that hurt and persecute him besides in an enemy is the image of God a possibility of iustification to life and capacity of blessednes which are the chief inducements to charity towards our neighbour Hence is euidenced that because the Image of God the possibility of iustification to life and the capacity of blessednes are proper to all men as well others as our selues pesants as kings foes as friends therefore we are bound to loue and respect all a like our neighbour as well as our selues poore as rich foes as friends for there is no iust difference where the true loues motiues are the same The praise and eminency of charity aboue the vertues of Hope and faith though all three are necessary to saluation consist's in the continuance therof after the enjoyment of blessednes the other two falling away and ceasing A Christian soul that shall depart out of this life in charity shall euer keep it in the kingdom of Heauen for charity neuer falleth away or wanteth the acts which are proper vnto it nay the blessed souls now loue * Aug. in Psal 91. si amamus inquit quem non videmus quomodo amaturi sumus cum viderimus more perfectly God whom they see then when they saw him nor and rejoyce in the glorification of the good through mercy * Psal 57. laetabitur iustus cum viderit vindictam Lucae 18. an inquit Deus noÌ„ facit vindictam electorum suorum clamaÌ„tium ad se die nocte and the punishment of the wicked through iustice Also they loue their neighbours more intensly for charity (a) The Apostle teacheth that charity neuer falleth away the prerogatiue of this diuine vertue is that it cannot be abolished in Heauen or cease from the exercise of its own proper innate actions which it had on earth and these it performes in a far higher degree of perfection according to S. Austin l. de cura pro mortuis c. 14. and S. Hierom. increaseth in Heauen whence by necessary consequence followeth that they intercede for their freinds on earth intercession or praier for freinds being the necessary office or act of charity and idle (b) S. Gregory hom 30. super Euang. teacheth that the loue of God is neuer idle if it abstaine from working it is not loue And l. 4. dial saith that exhibition of worke is the tryall of loue charity acting nothing is not charity neither in reason can it be objected to the blessed want of * S. Gregor l. 4. Dial. cap. 33. quid est quod ibi nesciunt vbi scientem omnia sciuÌ„t Loquitur de sanctis in coelo qui clarè intuentur diuinam essentiam knowledg who perfectly know and see him who knowes and sees all things Besides Abraham after his death though then he was not admitted into the kingdom of Heauen had knowledg of Moses and the Prophets books which he neuer saw while he was on Earth and the holy Prophet Ieremie (c) The holy writer of the Machabies 2. cap. 15. affirmes that Ieremy the Prophet dead afore prayed much for the people and Citty of Ierusalem As to this and other books of the Machabies S. Austin l. 18. de ciuit Dei auerres that though they be not comprehended in the Canon or Catalogue of the ancient Iews nenertheless the Catholick Church euer held them as Canonicall also the third Council of Charthage whereof S. Austin was a member counteth the books of the Machabies in the number of diuine Scriptures and for such they are set down in the Decree of Pope Gelasius in a Council of 70. Bishops after his death did pray much for the people and holy city of Ierusalem neither doth such intercession derogat from Christ it being effectuall only through his merits nor can it be displeasing to God * Psal 136. nimis honorati sunt amici tui Deus who will be honoured in his Saints and who promised protection to the Citty of Ierusalem * L. Reg. pretegam inquit Deus hane ciuitatem propter me seruuÌ„ meum Dauid for his own and his seruant Dauids sake CHAR. XVIIJ OF GODS CHARITY TO MAN THE CONTENTS God is an infinite louer of mankind desireth on his part to bring all men to saluation which is the end of their creation Gods will to saue on his part doth not take away free will on mans part life and death good and euill is put before man he can stretch out his hand to which he will God doth not necessitate him to either of both man of himself works euill vnto damnation and God furnisheth meet helps to doe good vnto saluation neither Pharaoh nor Esau had been rejected
bringes poor man into the pit of the deuil for they that will be rich saith the Apostle 1. Timot. 6. fall into temptation and snares and into many foolish and noisome lustes which drown them in perdition and destruction A ship that is fastened to the earth cannot sail to the hauen she tends to euen so a man whose affections are fixed on earthly riches cannot pass to Heauen which is his hauen in regard the ship of his soul stickes fast to the ground of worldly treasures howeuer riches in themselues are not euil as the poor labourer that spreads fatt dung abroad ouer all his feild renders it fruitfull vnto (d) According to the holy Scriptures Almes deeds deliuer from sin The holy Prophet Daniel counselled Nabuchodonosor to redeem his sinnes by giuing almes and to releiue the poore is a counsell Christ himselfe gaue saying Giue vnto the poore and thou â—halt haue a treasure in Heauen bringing forth much corne so the rich man that distribut's his riches to such as be in necessity prosits his soul vnto iustification of life but who is he that vses well his riches which he might abuse who is he that might doe euil with his gold and hath not don it might offend and hath not offended who is this blessed rich which is found without blemish and hath not gon after riches nor hoped in mony or treasures wherby so many are destroyed who is he for he is an example of glory and his goods be established in our lord and all the Church of Saints shall declare his almes Eccles 31. the blessed rich is he that maketh himselfe poore hauing great riches or he that of his little substance is not afraid to giue a little almes In the law of Moses the old Tobias was blessedly rich he gaue the first tenth part of all his goods to the Priests the sonns of Aron another tenth part he sold and euery yeare bestowed it in good vses at Ierusalem the third tenth part of his goods he destributed among them to whom it was meet he powred out great almes to his brethren and gaue his own bread to such as were hungry and his own clothes to those which were naked Tob. 10. likwise Zaccheus was blessed in riches that gaue halfe of his goods * Qui miseretur pauperi beatus erit beatus qui intelligiâ— super egenuÌ„ pauperem id est qni prouidet egenis pauperibus to the poor because saluation came therby to his house Luk. 19. and that almes laid vp a good store for him selfe in regard it deliuered him from death and suffered him not to come into darknes In the law of grace the primitiue Christians were the blessed rich for many which were possessors of lands or houses sold them and brought the price and laid it down at the Apostles feet and it was distaibuted according to the necessity of each one respectiuely Act. 4. and down from the Apostles to the present times the Church hath produced numberless numbers of blessed rich in euery age respectiuely and our country of England makes a larg claim to the blessed rich as euidence the many beautifull Churches sumptious Monasteries goodly Colleges and famous hospitalls which the almes of its primitiue Catholick Christians haue erected in the honour of God his glorious Virgin mother and other blessed Saints But truly the modern haue much surpassed euen the primitiue Catholick Christians of this Iland for as much as they haue gladly born the yoke of persecution patiently endured the spoiling of their goods and willingly suffered banishment taking vp their Cross of tribulation after the example of their heauenly Master the son of God that desceuded from Heauen to exalt and render pouerty estimable beyond worldly treasures for coming into the world he made choice * Elegi te in camino paupertatis ait Propheta of a poor Virgin in the furnace of pouerty of whom he was made man and in lieu of a glorious pallace sutable to the king of glory at his first entrance into the world was lodged in a stable in room of rich mantles was wrapped in poor swadling cloathes In stead of a bed of state he was laid in a crath or manger and while he was conuersant on earth he had not wheron to rest his head besides at his departure out of this world he was stripped of all cloathes Wherfore t is a great abuse saith S. Bernard and manifest madnes if we shall * S. Bernardus magna abusio vt quis diues esse velit pro quo Deus pauper fierâ— voluit couet to be rich for whose sake the son of God made himselfe poor CHAR. XXXI OF VSVRY THE CONTENTS To lend vnto vsury is forbidden by the law of nature the written law of Moyses and the Euangelicall law of Christ The ancient Iewes by diuine dispensation lent vpon vsury to the Cananites to lend for a spirituall gain precisely implies nothing of vsury nor to exacte or receiue temporall gain either in regard of gain that ceaseth by or dammage that comes of loan precisely Those which lend money or other commodities that consume in vsing transfer the dominion thereof vnto the borrowers in consequence of which Mutuum loan differs from letting or setting to hite The condition of vsurers is miserable USury whichcomes of couetousnes taken in the proper sense implies lucre that is gain gotten exacted or coueted of the loan of money principally and precisely aboue the Capitall sum or of some other thing which through vsing consumes away namely oyle corne c. aboue the capitall stock Here the particle lucre denotates reall money or a vantage that carries the price or valeu of true money for he who lend's to an other man with intent onely to make him his friend or to keepe him from being his Enimy or lends meerly to preuent an vniust vexation does not commit vsury since he reaps thereby nothing of lucre that bears the price or valeu of money because the motiues of such loane be spirituall in consequence of which the lucre that comes of them must of necessity be * S. Math. c. 15. centuplum accipietis c. hic saccrtextus intelligitur de lucre spirituali spirituall also The particle principally makes the primary or principall intent and aime of receiuing encrease aboue the Capitall to be a requisit necessary to the guilt of vsury and indeed a secundary or less principall intention of gain has nothing of wickednes for exaÌ„ple t' is lawfull to serue the Church or the chief Prelate of a Church with a secundary and less principall intent in order to the obtaining of a benefice for his seruice likewise t' is lawfull to celebrate or heare diuine seruice vnto receiuing daily distributions or to serue God in hope and in reguard secondarily of worldly rewards and enioyements * Psal 118. inclinaui cor meum ad faciendas iustificationes tuas propter vetributioneÌ„ which is the doctrine of
the Idolatry of the Synagogue and the people her children After the like manner the Digbean Theology which is the product of Mr. Whites 40. yeares study to proue that outward sin doth not necessarily exclude charity from the souls nor that the soul is excluded from the kingdom of Heauen by outward sin make scripture giue an example therof Gen. 19. that is of the sweet agreement between the loue of God and outward sin in Lot and his daughters yet indeed no one place of holy scripture attestes that Lot and his daughters retained charity with their outward sin As touching Lot the holy writer seemes rather to excuse then accuse him in order to outward sin taken in the proper sense For t is expresly set down that his daughters made him drinke wine and lay with him but he perceiued not neither when they lay down neither when they rose so that lot might want knowledg of and thereby voluntary condescention to the fact and in consequence of which might not sin because sin properly taken importes of necessity (d) Sin of necessity includes a voluntary assent of the will which supposeth an act of the vnderstanding for as S Austin often inculcateth no man sinneth by doing a thing which he cannot auoid a voluntary act of the will for S. Austin teacheth that no man sinneth in a thing that he cannot * Hac propositio homo peccat damnabiliter in â—o quod necessario facit est damnata à Pio 5. Gregor 13. secundum Aug. eam asserere summae est iniquitatis ac demeÌ„tiae ait S. Hiero. vbi est necessitas ibi neque meritum neque demeritum neque laus neque vituperium neque vita aeterna neque damnatio auoid or eschew in regard wherof some of the ancient Fathers endeauour to absolue lot from all guilt albeit that the maior part and current of Catholick Doctors of these dayes doe ascribe vnto him the sin of drunkennes at least in the second bout and to his daughters the guilt of both for as much as they voluntarily procured the one and committed the other sin But as to Mr. whites assertion Author of the Digbean Theologie to witt If one should commit an outward deadly sin retaining a loue to God notwithstanding he might goe to Heauen which importes communion fellowship and a Iouing agreement between charity and outward sin a doctrine truly which hath been hid in darknes since the first age of christianity for 1660. yeares till the supream prouidence sent Mr. white to teach Christian schools that charity and deadly sin are not inconsistent together which he proues from the text set down thus God did bless the progeny that proceeded from Lot and his daughters therfore Lot and his daughters retained charity that is continued in holy society and freindshipp with God notwithstanding their externall sin of * Jn filiabus Lot propriè fuit peccatum incestus vt fusè probat Aug. l. 22. contrae faustum cuÌ„ ab illis fuerit causatum voluntariè incest but good God what a poore demonstratiue argument is this where the antecedent proposition is euidently false and the consequence suppose the antecedent were true very inconsequently deduced Falsity as to the antecedent plainly appeares for as that issue was born in horrible incest so was it and the posterity therof namely the Amonites and the Moabites vile and wicked * Aug. l. quaes in Deutro qu. 35. notat ab Abrahamo cuius frater erat Lot vsque ad Ruth quae prima ex Moabitis intrauit in Ecclesiam decem generationes inueniri in so much that euen to their tenth generation they did not enter into the Church of our Lord according to scripture testimony and the deduction is very inconsequent if the antecedent proposition were granted because the supream prouidence many times blesseth the children of wicked parents so that the diuine blessing bestowed vppon children is no infallible argument to demonstrate that their parents did adhere to God in charity and holy society at the time they got them For example God blessed the issue of Iudas and Thamar in a great measure Christ as man descending from it albeit that both were grieuous sinners in order to the bringing forth of the said issue for Iudas the Father voluntarily committed simple fornication and Thamar the mother the sin of incest But perhaps the student of 40. yeares standing will alledge that the antecedent afore mentioned That God did bless the progeny c. is meant of temporall blessings only and indeed it cannot be denyed but that the said progeny for example Moab the son of Lots elder daughter and Ammon son of the younger were heads of great nations the Moabites descending from the one and the Ammonites from the other yet this answer will auail him nothing at all as to the point of the present difficulty being it implieth manifest weaknes to infer from the worldly aduantages of Moab and Ammon that Lot and his daughters retained charity that is holy society with God in the outward sin of incest For God prospered the kings of Egypt many hundred yeares though they did not adhere vnto him in communion and holy society And S. Austin attesteth that God did extend the territories of the Roman Empire for the morall vertues practiced by the ancient Romans which notwithstanding were not endued with diuine charity Hereby plainly appeares that the holy scripture will not receiue into their sanctuary Mr. Whites Theology truly noe wonder for t is a doctrine destructiue of all morality and christian Religion in regard the excellent agreement that it setles between charity and externall sin must as it were of necessity induce fraile nature to commit outward sins of the flesh presuming that notwithstanding all outward vncleanes namely of drunkennes simple fornication adultery the loue retained to God shall bring a man so sinning outwardly to Heauen Besides it doth preiudice the Apostles Theology Neither drunkards nor fornicatours nor adulterers shall inherit the kingdom of Heauen Heb. 13 But perhaps it will be replyed that the Apostle excludes only such drunkards fornicatours and adulterers c. from the kingdom of Heauen as haue nothing of charity together with the sinns of drunkennes fornication and adultery so that though drunkards c. without charity cannot inherit the kingdom of God neuertheless charitable drunkards charitable fornicatours charitable adulterers charitable murderers shall not be excluded is this the Theology that 40. Yeares study hath brought forth But to returne vnto the matter in debate t is an article of Christian faith Trident. sess 6. can 15. can 27. that charity and deadly sin are incompatible and S. Iames the Apostle giueth euidence therof in the 2. Chapter of his canonicall Epistle saying Whosoeuer shall keep the whole law and yet offendeth in one he is guilty of all Because whosoeuer transgresseth one sole precept of the law is liable to eternall malediction enioyn'd by God to the
God in the conuersion of sinners of all diuine things is the diuinest the diuinest as also amongst all facrifices the gratfullest to the diuine Majesty consisting in a dayly exercise of good works spirituall and corporall charitablely employed for the saluation of sinners The Panther by a naturall quality breathes forth a pleasant perfume the swetnes wherof allures beasts of the wood to his sanctuary and then he kills them the Priest is the Panther sinners the wild beasts the delicious odour of charity the sweet perfume that enticeth sinners to the Priests tribunall the sinkiller and the property of a Priest is with S. Peter * Act. 10. surge Petre occide to kill vncleane beasts As charity in a missionary is the loadstone that drawes sinners to saluation so the want therof is the Remora that keepes them from it nor can a golden tongue draw when the heart is made of yron Christ the cheif missionary Priest sent by his diuine Father to be Teacher and gouernour of souls first begun to doe well himselfe as to the law of charity and afterward to teach well as to the way of saluation Nothing better teaches others to liue well then the well ordered life of the Teacher who is the guid of others laudable deeds are more effectuall then fair speeches * Aug. super Ioan doctrina per malos est palmes in sepe Botrus inter spinas cautè aliquis colligit vuas inter spinas ne dum quaerit fructum laceret manum duÌ„ audit bona diceÌ„tem imitetur mala facientem good sayings coming from a Teacher that does ill are like a goodly bunch of grapes in a hedg of thornes whoeuer will attempt gathering them shall hazard the pricking of his fingers and tearing his hands so the hearer of a Teacher that speakes well and does ill runs a hazard of imitating euill doings while he heares good sayings A Priest does ill when he seekes praise and glory in order to himselfe or lookes more to * 1. Pet. 5. pascite qui in vobis est gregem Dei .... neque turpis lucri gratia sed voluntariè indignum est Sacerdote sacram functioneÌ„ suam quaestui habere worldly aduantages then his spirituall function preferring his own gain before the gaining of souls and while by holy sayings and good doings he might render himself capable (c) According to the Apostle 1. Timoth. 5. Priests which rule well ought to be had in double honour Which is meant of such specially as instruct the vnlearned in the mystcries of Christian Religion of double honour and judg of all others he contracts an incapacity of enjoying either and makes himself * S. Chrys ad id Mat. 13. super cathedram Moysis Si bene vixeris omnium Judex eris si malè vixeris bene docueris Iudex eris tui solius quia malè viuendo docès Deum quomodo te debet condemnare Porrò vt ait S. Bernardus misera Sacerdotum coÌ„uersatio fit misera dominicae plebis subuersio hinc illae in Ieremia lachrymae quia stultè egerunt pastores Dominum non qüaesiuerunt omnis grex meus dispersus est judg of himself only teaching God how to condemn him of vnfaithfullnes in the pursuance of his charge Hereby plainly appeares that the charitable zeal to worke in the vineyard of our lord that is to deliuer souls out of errour and sin is the compass by which a missionary Priest ought to steer the whole course of his life in consequence wherof he ought not to run after vaine sportes and worldly pleasures which haue nothing of relation to the end of his mission and which indeed prejudice the sacred dignity of his function neither euery thing though indifferent in it selfe and wherof the exercise is laudable as to a secularperson (d) According to the Apostle 1. Cor. 6. euen things which in themselues are lawfull be not at all times and to all persons expedient or profitable and indeed clamarous hunting in order to Priests was alwaise prohibited though it be an exercise in it selfe lawfull is lawfull to him For example the Churches ordinances * Semper fuit prohibita clericis venatio quae fit in saltibus syluis cum strepitu clamore forbid Priests to practice clamarous hunting after hares does bucks stags which is an honest recreation in order to lay-people but in Priests t is a great scandall to cry and hollow among the trees of forests and woods after dogs * Ioel. 2. plâ—rabunt Sacerdotes ministri Dei inter vestibulum altare dicent parce Domine parce populo tuo whose office is to weep between the porch and the altar and say Spare o lord spare thy people and giue not their inheritage into reproach that the lusts of the flesh should rule ouer them yet in as much as Priests exercise charitable works powre forth prayers and teares for the conuersion of sinners they be hunters too not of clean but of vnclean beasts namely sins they be spirituall hunters of souls vnto iustification of life in the vineyard of our lord the king of hunters and neuer any huntsman made such marueilous leaps in hunting beasts vnto destruction as the son of God made in hunting souls vnto saluation our lord the son of God to saue souls leapt from Heauen into the wombe of a Virgin from the Virginall wombe like a yong Hart came skipping into the world and leaped by the mountaines and by the little hills of Iudaea working miracles by word and example teaching all men euery where the way of God truly Afterwards he leapt into Mount-caluary where lift vp from the earth and put on the tree of the Cross gaue himselfe a full propitiation for the sinns of all men from his Cross he leapt into the sepulcher wherin his body remained for three dayes whilst his soul (e) Catholick faith teacheth that before the Incarnation of the son of God there were receptacles of good souls in the lower parts of the earth which the Prophet Zachary c. 6. names a lake vvithout vvater that is without water springing vp vnto euerlasting life according to the interpretation of Theodoret. S. Cyprian and other ancient Fathers yet S. Peter 1. Epis c. 3. calleth the same receptacles a prison where the good souls vnto which Christ at his descending into hell as to his soul preach'd were detained as prisoners And Christ preach'd according to S. Damascene l. 3. de fide ortho c. 9. as Angels speak one to an other by mutuall communication of thoughts Again Christ Luc. 16. stileth the said receptacles the bosom of Abram and all antiquity nameth them Limbus or Purgatory and truly the ancient Fathers Irenae l. 4. c. 19. Nazan Ora. ad pasch S. Ambros de mysterio paschatis attest that Christs descending into the lower parts of the earth releas'd many souls which he found in the bosom of Abram wherby appears that there was
and offered at his last supper vnder the form's of bread and wine according to the Order of Melchisedech and that the Eucharist as it was instituted and celebrated was not only a Sacrament but also a sacrifice is plainly euidenced out of the words expressing the action that Christ vsed in the instituting and celebrating therof for example (c) The three Euangelists S. Mathew S. Mark and S. Luke express the words Christ vsed in the instituting and celebrating of the Eucharist in the present Tense for example IS GIVEN IS shed likewise S. Paul as to Christs body 1. Cor. 11. is broken Besides the French and Latin Bibles of Caluinists haue IS giuen for you IS shed for you But according to the Latin vulgar translation the particles giuen shed broken are expressed in the future Tence namely shall be giuen shall be shed shall be broken Howeuer Howeuer whether they be expounded in the present or future Tense it matters not since the sense is the same for although is giuen is shed carry the signification of the present Tense neuertheless the subsequent particles namely Do this in remembrance of me vntil our lord shall come to judge the quick and the dead 1. Cor. 11. imply the future Tense The Greek Church hath alwais vsed the future Tense in their Liturgies namely S. Iames. S. Clement S. Basil S. Chrysostome to proue that Christ offered the sacrifice of his body and blood when he was present with his Apostles at his last supper and indeed Christ himselfe paue euidence enough of this Catholick assertion by saying Hic Calix Sanguinis mei This Cup of my blood And the Latin Church vseth the future Tense shall be giuen shall be shed to shew plainly that Christ spoke not of his body and blood onely then at his last supper offered but of the same sacrifice that was to be offered for the future till he should come again to judge the quick and the dead This is my body which is giuen for you Luk 22. which S. Paul expresseth in other term's viz This is my body which is broken for you 1. Cor. 11. This is my blood of the new Testament which is shed for many Mar 14. This is my blood the new Testament that is shed for many vnto remission of Sins Math. 26. All which sentences import sacrificing since they containe the proper words of sacrifice as it is plainly deducible out of other euident Scripture-testimonies in consequence whereof the Eucharist instituted and celebrated by Christ in his last supper is not a Sacrament only but a sacrifice also Again the afore said Verbs namely to giue to break to shed are vttered in the present tense after the Greek Translation signifying that Christ did did not only offer sacrifice in a bloody manner on the Crosse but in an vnbloody also at his last supper (d) S. Luke cap. 22. expresseth the action that Christ vsed in the institution of the Eucharist as to his body vnder the elements of bread and wine in these words This is my body vvhich is giuen for you which S. Paul 1. Cor. 11. deliuers thus This is my body vvhich is broken for you and 1. Cor. 10. he saith The bread which we break is it not the participation of the body of our lord S. Chrysostome expounding this sacred Text demandes why S. Paul added to the words of the Euangelist vvhich vve break and answer's to his own question saying This is done in the Eucharist and not on the Cross vvhere no bone of him vvas broken Io. 19. According to S. Chrysostome as likewise Theodoret and Occumenius who were versed in the Greek tongue Christ suffered himselfe to be broken in the Eucharist vnder the form of bread vnto filling of all which he did not suffer to be done saith S. Chrysostome on the Cross vnto redeeming of all and indeed Calvin in his Commentary vpon the 11. Chapter set down noteth that the particles Is Broken signify is offered or is sacrificed whereby appear's that the Apostles intent and aime was to shew that Christs body was truly broken in the vnbloody oblation offered at his last supper for as much as the species of the consecrated bread were then truly broken Besides as the words of the action which Christ vsed in instituting and celebrating the Eucharist viz This is my body which is giuen for you This is my blood shed for many vnto remission of sins doe euidently import (e) The sacrifice of the Euchariste in as much as it appeaseth God rendereth him propitious and procureth diuine grace vnto remission of sin◠is truly a propitiotary sacrifice taken in the proper sense according to the ancient Fathers S. Gyprian S. Basil S. Chrysostome S. Ambrose S. Austin and the Council of Trent assertes this Catholick doctrine and addeth withall The sacrifice of the Eucharist according to Apostolicall tradition is not onely offeréd for sinnes pains satisfactions and other necessities but likevvisa for such as are dead in the state of grace and not sufficiently purged as yet a propitiatory sacrifice for blood to be shed is to be sacrificed for propitiation or pardon of sins so the words of precept which follow This is my body giuen for you namely doe this in remembrance of me That is in memory of my death and passion doe signify a commemoratiue sacrifice and consequently plainly demonstrate the Eucharist not to be a Sacrament only but (f) The ancient Fathers S. Cypr. Ep. 63. and Caeci Orig. in cap. 16. Mat. and others also compare the sacrifice Christ offered of his body and blood at his last supper vnto the sacrifice of the paschall Lambe and other sacrifices of the old law wherby appears that the sacrifice Christ offered at his last supper was a sacrifice taken in the proper sense wherfore S. Gregor Nyssen Ora. 1. de Resur saith expresly that Christ in celebrating the Euchariste at his last supper sacrificed himselfe before he was sacrificed vpon the Cross a sacrified also For otherwise it would not be a liuely and perfect commemoration or representation of the sacrifice offered on the Cross such as Christ requireth Luk. 22. for as a Sacrament cannot be perfectly represented but by an other Sacrament 〈◊〉 a sacrifice cannot be liuely represented but by another sacrifice there is necessarily required similitude and proportion between the thing that representeth and the thing represented for a man cannot represent an horse or an horse a man nor the saying of the Apostle 1. Cor. 11. as often as you shall eat of this bread and drink of this drink you shall shew the death of our Lord doth infirm the strength of this argument * Patres antiqui in tribus oecumenicis Concilijs puta Ephesino Calcedo Constantinop vt constat ex praefatione Ephesi sic interpretati sunt verbae Apostoli quotiescunque māducabitis mortem Domini annunciabitis For the true sense and meaning therof is that the sacrifice of the Eucharist which is
a perfect representation of Christ's death and Passion suffered on his Cross must precede the eating of that bread and drinking of that drink for Christ's death and Passion was (g) S. Austin l. 13. de Trinit c. 17 Epis 49. quaes 3. attestes that it is foretold in the old Testament that there should be in the law of grace a true proper outward visible sacrifice again it is foretold that in the last age of the new Law that is when Antichrist shall come the vsuall sacrifice shall cease which giue euidence enough of the continuance of som one sacrifice in the law of grace till the time of Antichrist Which cannot be meant of a Metaphoricall and invisible sacrifice being that kind of vnproper sacrifice will not cease in the dayes of Antichrist according to the holy Prophets Dan. 12. and Isaias cap. 10. a proper special sacrifice that cannot be represented perfecttly by a Sacrament but by a sacrifice wherin destruction must interuene necessarily either by death if what is offered by a liuing thing or by fraction if what is offered be a hard and drie thing as breard or by effusion if what is offered be a liquid thing as wine which experience sheweth in all the sacrifices of the law of nature and Moyses And indeed the end and innate propriety of a proper sacrifice being an externall sensible act of supream adoration is to signify God's omnipotency as to his power ouer life and death wheras a Sacrament signifieth the sanctifying of such as belieue in and serue God which is but the product or effect of Christ his bloody sacrifice If perfect representation of the sacrifice of the Cross could be attributed to any Sacrament it were to be ascribed to the Sacrament of Baptism wherby as the Apostle saith Heb. 9. Weare buried with Christ into his death Neuertheless Baptism doth not represent the death of Christ but the death and resurrection of him that is baptised Baptism signifying that he that is baptised doth die as vnto sin and rise as vnto newnes of life neither is Christ said to die in Baptism as he is belieued to be immolated in the sacrifice of the Eucharist Furthermore as * Sanguine hostiae obsignabatur vetus testamētum vt post Moysen declarat Apostolus Hebrae 1. Moyses began and dedicated the old Testament law or Religion in the blood of calfes contained in his cup saying This is the blood of the Couenant c. So Christ began and dedicated the new Testament in his own blood contained in the Chalice of his last supper saying This is the Chalice the new Testament in my blood c. Luc. 22. which the other Euangelist's more plainly expresse introducing Christ to say This is my blood of the new Testament wherby is euidently certaine that Christ's blood in the Chalice shed in an vnbloody manner was the blood of sacrifice and consequently in that sacrifice which is the sacrifice of the Eucharist consisteth the externall Religion and proper seruice of the new Testament as the outward Religion and soueraigne worship of God in the old law did consist in the sacrifices therof vnder which it was established Heb. 7. And though Christ hanging on his cross did confirme and ratify the new Testament yet he made it only at his last supper when he said This is the Chalice the new Testamēt in my blood or this is my blood of the new Testament For then Christ was free and aliue wheras on his cross he was deuested of liberty and depriued of life and consequently not in a condition to make it the making of a Testament being an act of a person free and aliue Also though Christs death and passion was the perfect sacrifice that (h) The Apostle Hebrae 1. teacheth that Christ By one oblation consummated for euer them that are sanctifyed where by one oblation is meant the sacrifice of the Cross which the Apostle there calleth sacrifice of consummation that is of generall redemption and indeed that sacred Text speak's onely of the sacrifice of the Cross not mentioning the sacrifice of application that is the sacrifice of Mass called the sacrifice of the Altar or the sacrifice of the Eucharist wherby the sacrifice of generall Redemption called the sacrifice of the Cross is particularly applyed and offered daily in all places of the Church vnto sanctification of life And indeed to affert that Christ onely once offered himselfe to God the Father were a manifest blasphemy since Scripture Testimonies shew euidently sundry oblations Christ made of himselfe For example he offered himselfe in the tyme of his conception and during his aboad on earth he made seuerall offerings in order to his own person for he offered his body his soul his life his fasting his praying his watching his sighs and teares howeuer the offering of his body in a bloody sacrifice was made once onely consummated the generall redemption or remission of all sins whatsoeuer as to sufficiency neuertheless that bloody sacrifice enduring only for a day of time could not be the externall sacrifice which the people of the new Testament might haue recourse vnto euen to the end of the world and to auerre the taking away of such externall sacrifice is to acknowledge the taking away also of externall Priesthood sacrifice and Priesthood being correlatiues and consequently the * S. Cypria de coena Dom. asserit nullam posse esse Religionem si sacrificium corporis sanguinis Christi auferatur abolishing of the new Testament for if the Priesthood and sacrifice therof be disannulled then of necessity must there be an abrogation of the law that was established vnder them Furthermore it is conuincingly manifest that it was an externall proper sacrifice which Christ offered at his last supper for the one oblation according to the order of Melchisedech which succeeded (i) That one sole sacrifice of Christs body and blood succeded in the room of many sacrifices is a catholick assertion vnanimously taught by the ancient Fathers And S. Aus l. 8. c. 27 l. 17. c. 20. de ciuit l. 3. de bap c. 19. names the sacrifice of Mass the sacrifice that sufficeth for all sacrifices which were offered in the old law for as much as the body of Christ is offered in the room of all those sacrifices in the room of all the sacrifices of the old law was that one or none was that one but that one was an externall proper sacrifice and cannot be meant of the sacrifice of the Cross that being rather after the order of Aaron since it was celebrated in reall effusion of blood then after the similitude of Melchisedech who offered no bloody oblation Besides all the necessary requisits vnto proper sacrifice are plainly obseruable in that action that Christ vsed in instituting and celebrating the Eucharist at his last supper 10. is obseruable Christ himself that is a Priest instituted by legall authority and more solemnly made then all the Priests
that went afore to wit with an oath by him that said vnto him Our lord hath sworne and will not repent thou art a Priest for euer according to the Order of Melchisedech 2. Outward oblation is obseruable which is expressed in the words wherby Christ consecrated his body and blood saying This is my body which is giuen for you (k) The Apostle S. Paul vseth the verbe giue in that signification when he mentioneth our redemption procured by the sacrifice of the Cross for exaÌ„ple Gal. 3. ad Tit. 2. likewise holy scripture vseth frequently the verb to shed for to Sacrifice Exod. 29. Leuit. 1.2.3 This is my blood of the new Testament which is shed for you which are the terms of proper sacrifice and were outwardly vttered in the last supper For indeed all the actions performed by Christ in celebrating the Eucharist were outward actions namly blessing of the bread giuing thanks to his diuine Father before consecration and * Christus in vltima coena manducauit corpus suum bibit sanguineÌ„ suum vna cuÌ„ Apostolis vt post s. Hiero alios Patres docet S. Thomas 3. p. q. 81. eating his own hody and drinking his own blood together with his Apostles after consecration 3. Oblation of a sensible permanent thing is obseruable vêªt videlicet Christ's body and blood which are sensible things vnder the form's of bread and wine which are sensible also 4. There is obseruable destruction or reall change in the oblation to wit by substantiall conuersion of the bread into Christ's body and wine into his blood Besides by eating and drinking therof the body and blood of Christ lose that sacramentall being they had by reproduction vnder the elements of bread and wine which is a reall change also 5. It was an oblation exhibited to God alone for Christ in celebrating the Eucharist addressed all his speeches to his diuine Father lastly there is obseruable recognition of diuine omnipotency as is plainly euidenced by the oblation it self since it succeeded not only in the room of the Pascall lamb but of all the other sacrifices of the law of Moyses and consequently ought to containe in it self the perfect morall signification essentiall to those sacrifices which is recognition of diuine omnipotency and representation of the sacrifice of the cross Nor is it inconuenient for a sacrifice going afore to be a representation or commemoration of a sacrifice comming after for all the old sacrifices went before the sacrifice of the crosse which neuertheless they represented How euer the sacrifice of the cross is only distinct from the sacrifice of the Fucharist as to the manner of offering bloodily or vnbloodily for the head-offerer is the same Christ and the thing offered the same also body and blood of Christ And albeit that Christ by one sole bloody oblation that is by once offering himself in a bloody manner consummated the generall redemption neuertheless he did not think fit to make that one generall oblation an effectuall redemption or remission of sins without the application therof for so he had entailed the kingdom of Heauen vpon euery sinner and consequently deuested himself of all power to disinherit any for what fault soeuer But the applicatiue perfection as to a sacrifice he gaue to the vnbloody oblation only which by his own institution and appointment is and shall be the externall seruice of the new Testament and the continuall application of his passion vnto sanctification As corporall remedies how perfect and sufficient soeuer doe no cure vpon a sick body that is to say are not effectuall remedies vnless they be applyed so Christ his death and passion though a spirituall remedy superabundantly sufficient to take away all the sins of the world neuertheless is not an effectuall remission of any till it be applied aright neither is the preeminent perfection of Christs death and passion a iot lessened therby application being necessarily requisit to its effect by Christ his own appointmeÌ„t And praiers which the faithfull offer to God one for an other doe not prejudice or diminish any part of the intercession which Christ himself made for his people while he liued vpon earth Io. 17. nor of those which sitting at the right hand of his diuine Father he presenteth continually Rom. 8. Heb. 7. But rather do apply the fruit therof to the effecting of the said faithfull their holy desires especially when prayers are offered by the Bishopps and Priests of the catholick Church vnto whom God hath committed the (l) God saith the Apostle 2. Cor. 5. Hath giuen vnto us the vvord of reconciliation novv then are vve Ambassadours for Christ God as it vvere exhorting by us Wherby is meant that Christ as man is the principall Minister vnto reconciling of sinners to God and for and in the room of Christ in order to the office of reconcilement the Apostles and their successors were instituted as his Vicars namely the Bishops and Priests of the Catholick Church Wherfore their absolution from sinnes by offering sacrifice and their ministring the Sacraments ought to be counted as Christs own absolution remission or pardon being the absoluing from and remitting sinnes in the room of Christ in like manner their preaching and exhorting in stead of Christ is as if it were Christ's own preaching and exhorting the office of Bishops and Priests being the Vicarship of Christ So that when the same Apostle saith Hebrae 8. that Christ onely is the Priest of the new law or Testament his meaning is that Christ is the chief Priest that is the Prince of Priests to whom as to his Ambassadours he hath committed the ministery of reconciliation In the old law according to the Apostle Hebrae 7. there was a series of many chief Priests succeeding one an other in that function for none of all them was of perpetuall durance But in our new law there is but one chief Priest or Bishop that shall endure for euer and all other Priests are his Vicars onely who in his room exercise Priestly function visibly wherfore Christ is chief Priest for euer and exerciseth his Priesthood by his substitute Ministers or Vicars which execute the office of reconciliation for him and in his room ministery of reconciliation for and vnder Christ who is the high Priest and chief Minister according to his humanity of mans reconcilement to God the others exercise Christs vicarshipp only These pray and minister sacrifice and Sacraments in Christs stead both vnto remission of sins and the verifying his For euer Priesthood according to the order of Melchisedech so that Christ is a Priest for euer after the right order and similitude of Melchisedech for as much as he dayly doth and shall to the end of the world offer by the Priests of the new law as his Vicars the vnbloody sacrifice of his own body and blood vnder the form's of bread and wine called by vse which is the arbitratour of words and language sacrifice of the
Eucharist sacrifice of the Mass sacrifice of the Altar The name Eucharist comes of the Greek Eucharistia that signifies thanksgiuing for Christ in celebrating his vnbloody oblation the night before his death gaue thanks to his diuine Father both in generall for all the benefits conferred vpon all mankind as in particular also for that one singular grace wherby he was impowred as man to iustitute so diuine a mistery So that vndoubtedly by a speciall prouidence the name Eucharist is appropriated to the sacrifice of Christ his body and blood to the end that euen the name therof might excite Priests whos office and function it is to ofter that sacrifice to imitate the thanksgiuing that Christ exhibited in the enterprise of this mistery The name Mass comes of Missa which is latine doubtless for if it had been an Hebrew word the vse therof would haue remained and continued among the greek Fathers as well as of Alleluya Osanna Amen which be Hebrew words But none of the Greek Fathers vse this term Missa and consequently it is a denomination which the people of the latine Church haue imposed to express the sacrifice of Christ his body and blood and signifies the same thing that dimissio in latine that is to say dismissing or sending away for in the primitiue Church it was an ordinary ceremony practised by the Deacon to cry aloud twice in the Church during the time of celebrating diuine seruice Ite Missa est once in the begining of the mistery or sacrifice wherin the Catecumens were not suffered to be present being Belieuers vnbaptised signifying therby that all such should depart out of the Church and once again in the end of the said mistery or sacrifice intimating therby the dimissing or sending away of the faithfull baptised This signification of the name Missa in English Mass and this originall grownd therof is approued by the vniform judgment of the maior part of orthodox writers Howeuer the appropriation of the said name as to signifying the seruice of the mistery or sacrifice of Christs body and blood is deriuable euen from the primitiue successors of the Apostles who (m) S. Clement that succeeded S. Peter in the supream gouernment of the Church composed a Missale and in his writingmentioneth the word Missa Mass And S. Denys did not onely write of the Ecclesiasticall Hierarchy but of the Mass also And whereas sectaries do not ascribe that work vnto him it is without warrantable ground howeuer whosoeuer was the Author thereof t' is certain that the Church of God hath approu'd it for the first Council of Nice stileth the Author Magnum which Title he had giuen vnto him afore and S. John Damascene calleth him Magnum Theologum à great diuine but all antiquity make mention of the Mass For example Alexander that was the fourth Pope after S. Peter Epis 1. ad orthodox And Sixtus that succeeded him according to S. Damascene in the life of the same Alexander S. Telesphorus seth forth an ordinance that commanded Priests to say 3. Masses in the feast of Christs Natiuity S. Soter prohibited all Priests to eate or drinke before they said their Masses S. Steuen the Pope vnder the persecution of Valerian the Emperour was kill'd at Mass S. Felix Ep. 2. ad Episcopos Galliae mentioneth saying of Masses vpon the Tombs of Martyrs S. Hierom. in cap. 11. Prouerb affirmes that the soules of the faithfull departed receiue comfort and helpe by the celebration of Mass and S. Austin Epis 49. tom 2. ad Deo gratias c. 3. teacheth that the sacrifice which Christians now offer is euidenced both by Euangelicall and propheticall Scripture besides this Catholick assertion is taught in sundry Councils namely in the Nicen. cap. 14. Carth. 2. can 4. So that it is a manifest weakness in sectaries to deny a doctrine that all antiquity by vnanimous consent plainly assert vse the name Missa and the signification therof namely S. Dionys S. Clement S. Euarist S. Alexander S. Sixtus S. Telesphorus S. Higinus S. Soter S. Fabianus S. Stephanus S. Felix S. Syluester S. Damascenus With whom were contemporary the great lights of the Church S. Basil S. Gregory Nazianzenus S. Ambro. S. Chrysost S. Hieron S. Epiphan S. Cyrill S. August wher vnto may be added sundry generall Councills wherof the vnquestionable testimonies and records are enough to euidence the truth of this primatiue doctrine so that with great reason it may be much wondered at how the People of England came to looke with so envious an eye vpon the Mass as to count it Idolatry since the practice therof is agreeing with the full and euident Testimonies of all the primitiue Fathers And as to the Realm of England euen from the first plantation of Christianity setled therein Mass constantly continued the sole publick worship or seruice that was resorted vnto till the ciuill power of Parliament in the Reign of Queen Elizabeth put it down vpon what design of auarice liberty and ambition is needless to express But in the room of the Mass was substituted a new outward seruice named the book of Common prayer and sett forth in the vulgar tongue wheras since the first age for 1500. Years not one example can be produced of any Christian kingdom which had not for the common publick seruice of Religion the Mass and that celebrated in Hebrew Greek or Latin neither were the holy Euangels wrirten in other language then Hebrew Greek and Latine which are the three holy tongues The Hebrew was sanctified from the beginning of the world God euen then conferring with Adam in the Hebrew tongue and teaching him the names of each liuing creature Gen. 2. Besides all three were sanctified in the death and Passion of Christ the son of God the inscription ouer his Cross Iesus of Nazareth king of the Iews being written in Hebrew Greek and Latine letters and prophesied * Septuaginta super psal 56.57.58 ne disperdas Dauid in tituli inscriptionē of long afore This doctrine does not preiudice what S. Paul writeth 1. Cor. 14 saying That he that speaketh a strange language edifieth himselfe but he that prophesieth edifieth the Church of God I would that you all speake with tongues but rather that you prophesied For it is conuincingly euident that the Apostle neither by these or any other words of that chapter commandeth the vse of the vulgar tongue in the Church seruice For so there had been no need of prophesying that is of interpreting vnto edification exhortation or instruction which the Apostle expresly enjoyneth saying That if any man speak a strange tongue let it be by two or at the most by three and that by course and let one interpret Besid's it is plain that S. Paul there treateth of the miraculous guifts or strange tongues infused both into men and women in the first begining of the Church and not intelligible without the miraculous guift of interpretation also and consequently he cannot mean the
Hebrew Greek and Latine tongue as to the publick seruice of the Church these being no strange languages inspired by miracle but the known tongues of the Christian world and the most proper and significant to expresse the diuine mysteries because of the elegancy emphasy of their words and sentences and also of their grammar rules wherby they are contained within certain bounds and limits to the clearing of vncertaintyes and intricacies vnto which other languages are subject in regard of the great similitude of cases numbers and tenses that occasion inextricable doubts for this respect all the Scriptures of the old and new Testament were written and set forth in Hebrew Greek and Latine And S. Paul himself composed his Epistles in Greek which he directed to the Romans whose vulgar toÌ„gue was latine Furthermore it is euident that the Corinthians had their publick seruice in Greek when the Apostle writ vnto them wherby manifestly appeareth that he meant not of the Church seruice which in no place of the world was celebrated but in Hebrew Greek or Latin And though S. Paul saies in the aforenamed Chapter If I pray in a strang tongue my spirit prayeth but my vnderstanding is without fruit Neuertheless he does not (n) The Apostle 1. Cor. 14. reprehendes certain Corinthians endued with the guift of tongues because they vttered prayers and Hymns in the priuat meetings of the faithfull of those dayes which neither themselues nor others there present vnderstood and puft vp with a vain opinion preferred the gift of tongues before all other miraculous gifts and this is what S. Paul condemneth in the Chapter set down meane of priuate prayers which the faithfull of all fexes euen in this age doe deuoutly vse vpon their latin Primers especially for the priuate prayers he speaketh of were psalmes hymnes sonnets reuelations inspired by miracle and vttered in a strang tongue giuen extraordinarily by miracle also howeuer without doubt the Apostles intention in the words aboue mentioned was not to forbid euen strang languages since he expresly sayes in the same Chapter Wherfore brethren couet to prophesie and forbid not languages but the true meaning of the aforesaid words is that if any one shall vse a strang tongue in praying and want the knowledg therof though his spirit heart and affection prayeth well neuertheless he is without fruit as to the vnderstanding for as much as the vnderstanding doth not penetrate the things or misteries that the words signify and this is incident euen in this age to such as pray in the latine tongue wherin they are not versed yea to such also as be knowing in the grammaticall signification of latin words especially if in praying they vse the Psalmes of Dauid because of the tropes and figures contained therin For example how many euen of the learned reciting the words of the Psalme 59 Moab the pot of my hope Into Edom I will stretch out my thooe or of the Psalm 67. If yee sleepe among the midst of the lotts the wings of a doue couered with siluer rebuke the wild heasts of the reede The congregation of bulls in the kine of the people doe comprehend the sense and meaning therof notwithstanding all this neither priuate prayers which are said and not vnderstood nor publick prayers which are heard and not vnderstood likewise ought to be contemned or counted as vnprofitable for whosoeuer sayeth or heareth prayers so if he prayeth and heareth deuoutly enjoyes the fruit and comfort of a minde * S. Damas ait oratio est mentis eleuatio in Deum Suppoint autem hac orationis definitio vel includit rerum deceÌ„tium petitionem eleuated to and fixed in God wherin lies the consistency of praying and hearing aright albeit that his vnderstanding wanteth it 's proper fruit which is to feed of the sense signified by the words and indeed it happeneâ—h often times that many good catholick men and women praying in a language vnknown to themselues doe merit and obtaine more spirituall advantages of God then others that haue the vnderstanding of what they vtter in praying especially if they pray with greater humility pietie feruour and reuerence towards the prayers for as much as they be set forth and approued as holy profitable and acceptable to the diuine Majesty by the generall practice and warrantable authority of the holy catholick Church (o) Aug. Epis 118. cap. 5. any thing that the whole Church practices and obserues through out the world to dispute thereof as though it were not to be done is most insolent madnes that cannot erre in it's ordinances Besid's there is more respect and deuotion had towards a thing that is not known by the vnderstanding nor perceiued by the senses if credence be giuen to the profitablenes therof then towards any other thing that is familiar to the vnderstanding and obuious to the senses for example all true Christians doe most religiously honour the Mistery of the Incarnation and most deuoutly reuerence the Sacraments for as much as they belieue the Incarnation to be the principall and the Sacraments the instrumentall cause of iustification vnto eternall life God does not so much looke after the * Aug. Epis 102. ad Euodium non enim quantum intelligas sed quaÌ„tum credas credendo ames quaerit Deus nam saepe fit vt qui intelligunt contemnant qui non intelligunt afficiantur accuratnes of knowledg as to the vnderstanding of the words of holy prayers Hymnes c. priuatly or publickly said as he does after the credence giuen therunto wherby a belieuer is excited to loue him for often times it happeneth that such as vnderstand doe contemne when such as are * Dixit quidam sanctus Pater Jlliterati rapiunt Coelum nos vbi cuÌ„ scientia nostra vnlearned and know litle or nothing are carryed on the wings of a feruent deuotion and zeale to the inward veile of the diuine Tabernacle that is to say to the Thron of God For this reason which is taken out of S. Augustine it may be probably coniectured that in the primitiue Church the holy Ghost did giue sundry Christians guifts to speake in strange tongues which they vnderstood not therby to shew to posterity that no man ought to condemne as vnprofitable the prayers of such as say them in an vnknown language especially they relying on the Church-authority for the profitablenes therof as also vseing attention * S. Tho. ponit tres intentiones orationis vnam ad verba qua oraÌ„s profert alteram ad sensum tertiam ad finam qui est Deus Et prima secuÌ„da aliquando nocent in quaÌ„tum impediunt deuotionem as to the end of prayer which is God only though they should not haue attention as to the words vttered in praying or as to the sense therof the two last attentions being neither the best nor necessarily required to the consistency of prayer and some times do obstruct and hinder
where God would not be adored by sacrifice this being confined to the Temple at Ierusalem Wherby followeth euidently that such as worship or adore God otherwise then he will himself be worshipped or adored doe not worship or adore him in verity or Truth Sithence God will be adored in one sole Church founded on the merits of Christ all Schismaticks and Hereticks that abandon the communion and vnity therof doe not adore God in verity vnto saluation howeuer they may flatter themselues with their mountaine of Garizim that is with their own fancied worship founded on the mountaine of pride wherfore to such worshippers may be said both according to reason and equity you adore what you know not for saluation is of one Church and such only doe pray worship and adore * Aug. in psal 130. ipse inquit in spiritu veritate orat qui in pace Ecclesiae orat in spirit and truth which pray worship and adore in peace and coÌ„munion of one catholick and apostolick Church wherunto is tyed and coÌ„fined the sacrifice worship and seruice of the new law vnto iustification of life Again though sundry Church-ceremonies be neither commanded nor mentioned (g) The Council of Trent sess 21. c. 2. declares that God hath left power vnto the Church to ordaine and institute what she shall think expedient and conducing to the reuerence of the Sacraments and the aduantages of such as receiue them wherfore Church-gouernours are called dispensers of the mysteries of God 1. Cor. 4. in the holy scriptures farther then vnto an implicite faith neuertheless they are not to be condemned for many things appertaining vnto diuine worship doe not of necessity require an express ordinance Noah built an Altar to God on which he offered a sacrifice of euery clean beast all eit he had no * Noe non iussus altare construxit vt notat S. Ambrosius warrantable authority by speciall precept Abel in like manner vnbidden offered sacrifice that was * Respexit Deus ad Abel munera eius acceptable to the diuine Majesty According to the dictates of nature God is to be worshipped Priesthood to be instituted Hosts to be immolated ministers to be deputed for exhibition of diuine scruice and speciall ornaments are to be ordained and appointed as holy signes to distinguish them from the rest of the people moreouer works of speciall commande euen executed aright are not so pleasing in the sight of God as works * Vulgare apud Theologos est dictum Deus imperat minora de maioribus dat consilium counselled only if they be done according to the rule of a discreet zeale A good work that is done in and for as much as God doth counsell the doing therof is more laudable and noble then a commanded worke because of a greater alacrity and promptitude that is required to the performance of a good work vnbidden Christ * Hierom. l. 1. con Iouia ait Christum plus amare Virgines quia sponte tribuunt quod jis non fuit imperatum bears a more speciall affection to Virgins that doe consecrate vnto him their virginity without a speciall command and indeed it is a more noble action in a man to giue an almes which he is not obliged vnto then to giue it vpon the score of an obligation Furthermore Church-ceremonies ought not to be counted * Augus Epis 40. quaes 3. dicit non esse câ—nsenduÌ„ superstitiosum omne quod christiani cum infidelibus quomodocunque habent communâ— superstitious though Pagans and other Infidells doe vse the same or the like vnto superstition for according to that argument christians should condemne vowed chastity because the Pagans had their vestall Virgins that did binde themselues by vow to a single chast life Christians should pull down Churches because Pagans built Churches christians should abolish sacrifice because Pagans offered sacrifice christians should despise all manner of prayers because Pagans vsed prayers christians should not reuerence honour and worship one true God because Pagans reuerenced honoured and worshipped many false Gods To conclude christians should not weare breeches because the Turks which be Infidells weare breeches howeuer truly according to Tertullian it is an * Pudeat inquit Tertullianus insulsos christianos quod ab Ethinicis IdoloruÌ„ suorum solemni pompa religioso gestu officio superentur exceeding great shame vnto Christians to vse less solemn pompe less ceremony and less reuerence in the seruice of the true God then is vsed by the Heathens in the worship of Idols CHAR. VI. OF BAPTISM THE CONTENTS Baptism is the sole door that openeth a passage into the Church of God The kingdom of Heauen is for euer shut against the vnbaptized that is no man can come to the clear sight of God that is not washt sacramentally afore with naturall water vnder an express invocation of the blessed Trinity de facto or in desire The sanctity of holy faithfull parents cannot render their children that dye without Baptism Heirs of Heauen coheirs and brothers of Christ Through diuine mercy those which dye without Baptism and haue nothing of any other guilt are not punisht with sensible pain after their death they are banisht the court of Heauen onely S. Austins opinion as to this point cleard Baptism ministred aright imprinteth an indelible character or marke in the soul of the baptised Anabaptism confuted Ceremonies pertaining to sacramentall baptism set down and explicated BAptism is a Sacrament of new birth or regeneration vnto iustification of life through the washing of (a) Sensible naturall water is the proper remote matter of necessity requisit to the Sacrament of baptism and accordingly the Council of Lateran haith defin'd it out of the third Chapter of S. Iohn Except that a man be born again of vvater c. and from thence is named a Sacrament of regeneration which is conform to the doctrine deliuered by the Apostle ad Tit c. 3. where he calleth baptism the vvashing of a nevv birth and indeed washing is the immediate and water the remote matter onely so that neither yee hail or snow vnless they be made fluid and thereby proper to wash are a sufficient matter of baptism naturall water vnder an expresse invocation of (b) The true form of sacramentall baptism is I baptise thee in the name of the Father son and holy Ghost which is cut out of Christs own words Mat. 28. Where is required a distinct inuocation of all the three diuine persons Wherefore Pelagius the Pope dis 4. can multi de consecra reiectes baptism administred in the name of Christ only And S. Cyprian Epis 73. ad Jubaia affirmes that the Apostles neuer baptised de facto in the sole name of Christ howeuer he grant's that S. Peter and the other Apostles named Iesus-Christ in the conferring of baptism together with the other diuine persons For example saying J baptise thee in the name of the Father and Jesus-Christ his son
and the holy Ghost and this was done with intent to render the name of Christ more honourable but S. Cyprian denyes expresly that remission of sinnes can be procured without naming of the three diuine persons which is the opinion of S. Austin l. 1. de baptismo con donat the Holy Trinity As there is fecundiâ—y in carnall parents to beget carnall children so by diuine dispensation fecundity is giuen to elementary water in baptism to bring forth spirituall children and as no man comes into the world that is not born of carnall parents So no man enters into the kingdom of Heauen that is not born again by sacramentall washing of water vnto iustification whosoeuer will put himselfe in a capacity to obtaine celestiall enjoyments must put of the old and terrene man and put on the new and spirituall creature he must purge out the old leauen of originall sin and by christian circumcision cast of the sinfull body of the flesh Col. 2. which is inconsistent with heauenly endowments that is to say he must be buried with Christ by baptism Rom. 6. christian circumcision vnto remission of sms and newness of life consisting therin Wherefore since that all men by the law * Apostolus dicit omnes peccasse in Adamo primo nostro Parente esse conceptos in peccato of their conception or birth are liable to the guilt of sin that only baptism de facto in deed or in desire receiued can wash away it is most euident that baptism is a requisite absolutely necessary vnto saluation And so i is defined 10. 3. Except that a man be born again of water and of the holy Ghost he canot enter into the kingdom of God Where the definition extend's euen to (c) Ancient Councils namely Carthag and Mileuit conuince those of foolishness which teach that euen young children can haue full enjoyment of Heauenly blessednes without baptism and so it is defined in the Council of Trent sess 5. decret de pecta originali and this catholick assertion was counted so certain in S Austins dayes that he l. con Iulia. c. 10. and 12. writeth that Pelagius out of feare of his own damnation damned such as exclude vnbaptis'd children from eternall life Yet though the Pelagians denyed that children contracted originall sin and in consequence thereof that Baptism as to them was no requisit necessary vnto the washing away of originall guilt neuertheless they taught that children without baptism could not be made Heires of the kingdom of Heauen infants that dye in their infancy vnbaptized according to the Church-interpretation expressing the want therof to import the loss of Heauens blessedness so that it is extream blindnes to assert the reception of children into Heauen vnless baptism be applyed vnto them indeed or by some extraordinary means employed aboue the common and ordinary law of Christ who hath instituted no other ordinary remedy then * Ambro. l. 2. de Abra. cap. 11. post citata verba Domini 10. 3. it a subiungit vtique nullum excipit non infantem non aliqua praeuentum necessitate IteÌ„ Aug. Epis ad Optatum mortis inquit transmissae ab Adamo chyrographo nullus omnino antequaÌ„ per baptismum liberetur non tenetur obnoxius sacramentall washing of water for the remission of originall sin as plainly shews the scripture-Testimony set down and the constant tradition and vniuersall practice of the catholick Church since the first age for 1662. years and truly children ought not to be exempted from a diuine law generally giuen with reference to all men joynt and seperat without warrantable authority of scripture (d) According to the ancient Fathers Orig. l. 5. in c. 6. ad Rom. S. Chrysostom hom ad Theoph. S. Austin l. 1. de Baptismo con dona the baptising of young children is an Apostolicall tradition in consequence of which it is no humane inuention introduced by Pope Higinus or Pope Syrisius as some sectaries vnaduisedly write and indeed it can lay claime to the best antiquity as plainly appeares by the Testimonies set down Besides Act. 16. Paul and Silas baptised the keeper of the prison and all his House and 1. Cor. 1. the family of Stephanus was baptised and euen young children are members of a family Church-tradition or speciall reuelation wherof not one example can be produced in all antiquity that euen such as are born of faithfull and godly parents can be made of Adams children Gods children and bee cleansed and purged of originall sin without the washing of water in the word (e) S. Paul Eph. 5. saith that Christ sanctifyed his Church cleansing it by the washing of water in the vvord of life Which sacred Text S. Chrys interpreting hom 20. ad Ephes asketh in what word and answeres to the question saying in the name of the Father the son and holy Ghost and S. Austin l. 6. con donat c. 25. affirmes that God is present with the Euangelicall words without which baptism has nothing of efficacy and l. 3. de baptismo explaining his meaning vnderstand's by Euangelicall words Christs own words set down in the Euangile of S. Mat. cap. 28. In the name of the Father the son and holy Ghost Whereby t' is euident that by the word required to the administring of baptism is not meant preaching vnto or instructing of those which receiue that Sacrament as some sectaries vnaduisedly expound that scripture-Text in opposition to the baptism of children that are not capable of instruction of life that is to say through the euangelicall inuocation of the most blessed Trinity Father son and holy Ghost and though Christ by his absolute power could haue instituted other remedies then the Sacrament of baptism to purge out the leauen of originall sin yet it is euident that his will was only to apply that and none other as the ordinary cure thereof Wherfore the faith and sanctity of faithfull and holy parents is not enough to sanctify their children vnto saluation without baptism hereunto being necessarily required iustifying grace through diuine faith the collation wherof is the prerogatiue of Christs merit 's The grace that does sanctify parents souls does not sanctify their childrens souls euery soul is sanctifyed by its own inherent sanctity and not by the sanctity of an other in the formall sense Parents can only through their sanctity dispose and prepare vnto spirituall sanctity for as much as they can procure for their children christian baptism wherof they be neither the formall nor efficient causes so the holy prayers of S. Steuen did dispose vnto the marueilous grace that sanctifyed S. Paul Act. but did not effect it notwithstanding in regard of this holy preparation practised by faithfull Parents the same S. Paul nameth their children holy 10. ad Cor. that is to say * Tertull. l. de monologia vocat liberos parentum fidelium sanctitati destinatos Et Hierom. Epis 153. ad Paulinum Christianae fidei candidatos as to
signification doe constitute the body only vnder the forms of bread and the words which consecrate Christ's blood according to their proper signification doe put the blood only vnder the form's of wine neuerth eless in vertue of naturall concomitancy that is to say of the naturall connection which is between all the naturall part 's of Christ now inuested with immortality it is manifest by necessary consequence that wheresoeuer Christ's body and blood is there is all Christ vndeuided and so it is alike in the mystery of the blessed Trinity that includes three Persons really distinct though the word Father according to it's proper signification be appropriated to the first Person only notwithstanding whersoeuer the first diuine Person is who only layeth claim to the name Father taken in the proper sense there also is the second Person the son and the third Person the holy Ghost in vertue of the naturall connection that one Person has with an other Hence it is plainly euident that the Euchariste distributed vnder one kinde only ought not to be counted a lame Sacrament since one sole species contain's as much of Christ as both together to wit all Christ entirely Neither is a greater measure of grace conferred Ex opere operato that is by the Sacraments working precisely when it is taken in one sole or in both kind's the spirituall effect thereof which is supernaturall grace vnto refreshing and feeding of the soul being equally diuided to all such as receiue the Sacrament with the same worthines whether vnder one only or both kind's and all such are * 1. Cor. 10. multi vnum corpus sumus qui de vno pane participamus one bread and one body in as much as all are partakers of one bread 1. Cor. 10. which is an other effect of the Sacrament Also he that shall eate of this bread worthily which is conuerted into the body of Christ shall liue for euer 10. 6. And as * 2. Cor. 8. qui multum non abundauit qui modicum noÌ„ minorauit Et Exod. 16. filij Israel colligerunt Manna alius plus alius minus nec qui plus collegerat habuit amplius nec qui minus parauerat r. perit minus an Israëlite that gathered much Manna had nothing ouer and an Israëlite that gathered little had not the less so a Christian that receiueth the Sacrament vnder both kind's hath no more of Christ or of sacramentall grace then he that receiueth vnder one kinde only if there * Gratia sucramentalis confertur iuxta dispositiones supernaturales eorune qui recipiunt Sacramenta be parity as to the disposition of the receiuers notwithstanding all these premises it cannot be said in proper speech that he that eateth Christ's body doth drinke his blood or that he that drinketh Christ blood vnder the forme of wine doth cate his blood albeit that whosoeuer receiueth his body receiueth his blood withall and whosoeuer receiueth his blood receiueth his body withall for the reason of difference in order to the proper form of speech doth not proceed from the absence of the one and the sole presence of the other but from a different manner exercised in the conueyance of the consecrated elements * Innocentius III. ait quod quamuis dum bibitur sanguis Christi simul accipiatur eius corpus quod tamen tune non dicitur propriè â—â—aÌ„ducari vnder both of which be contained as well the body as the blood of Christ from the mouth into the stomach no man eating and thinking alike Secondly lay-communion vnder one kinde only is continued because of other modern sectaries that lay claim to a diuine precept to proue a necessary vsage of both kinds which is a manifest weakness for * Jems 6. hic est panis de coâ—le descendens sâ— quit 〈◊〉 ipso manducauevit non morictur Et v. 52. 〈…〉 si quit manducâ—â—erit c hoc pane viuet in aterâ—â—â— Rursiam qui maÌ„ducâ—t â—â—am 〈◊〉 viâ—â—t in aeternum many scripture-testion onies doe declare communion in one kinde to be enough for one obtaining eternall life and not any one doth exprosse an obsolute command to oblige the Church vnto lay-communion vnder both kinds For of all the three Euangelist's which set down the Institution of the Eucharist only S. Luk cap. as mentioneth an absolute precept given by Christ viêªt videlicet Doe this in 〈◊〉 of me but from this scripture no man ought to argue an obligation euen for consecration in both kinds and consequently much less for lay-communion vnder both kinds because the precept doth immediatly follow the consecration of the bread asone and was enjoyned afore Christ did institute the chalice and though Christ Mat. 6. after he had consecrated the chalice said drink yee all of it yet that was a precept giuen to the Apostles only which were present for S. Mark chap. 14. says And they All drank of it that is all the Apostles then sitting at the last supper Furthermore Christ by giuing the afore said precept Doe this in remember ance of mee wherby is commanded the execution of all the actions ioynt and separate that Christ then did cannot be meant vniuersally in order to all the faithfull ioynt and separate the said actions being inconsistent with meer lay-people who are not invested with power to offer proper sacrifice consecrate Christs body and ordaine Priests for the distributing the Euchariste to others which were the actions that Christ exercised and proper only to the Episcopall and Priestly function * Trident. sess 22. cap. 1. can 1. ait per verba hoc facite Christum ordinasse Apostolos Sacerdâ—tes that Christ instituted at his last supper Amongst the Apostles S. Paul 1. Cor. 11. only relateth the Institution of this Sacrament and according to his Testimonie the absolute precept Doe this in remember ance of me is giuen also before Christ consecrated the chalice and albeit that S. Paul mentioneth a conditionall precept that felloweth the institution of the said chalice to wit This doe as oft as ye drinke it in remember ance of me neuertheless as no man ought to argue according to the rules of true Logick from a condititionall proposition an vniuersall absolute so no man ought to infer from a conditionall an absolute precept vniuersally obliging the whole Church ioynt and separate and consequently there cannot be produced out of the three Euangelists and S. Paul which set down the words Christ vsed in the institution of this SacrameÌ„t any warraÌ„table ground to proue a diuine precept obliging all belieuers vniuersally to coÌ„municate vnder both kind's and although S. Iohn the EuaÌ„gelist chap. 6. doth shew an express warrant from Christ coÌ„manding as it were communion vnder both kinds in order to the whole Church joynt and separate The warrant runs thus Except ye eate the flesh of the son of man and drink his blood ye haue no life in you howeuer modern sectaries and Caluinist's especially cannot in
appears that Christ 10.2 did not giue to the Apostles and their successors in the function of Priesthood power and authority only to preach remission of sins because the form of speech and circumstances of that action therein expressed doe euidently demonstrate that Christ both spoke and meant of a new power that he had not conferred before his passion but Christ afore his Resurrection inuested his Apostles with power to preach remission of sins Mat. 10. as ye goe saying the kingdom of Heauen is at hand which words euen Caluin in his euangelicall Harmony doth interpret of preaching saluation through remission of sins Wherefore S. Chrysostom hom 85. explaining that passage of S. Iohn compareth the collation of the power that Christ there bestowed on the Apostles to the authority giuen to officers of a tempoall Prince wherby they are enabled to imprison or deliuer out of prison such as be accused of transgressing his lawes and addeth withall these express words Great dignity of Priest's whosoeuers sins sayes be Christ ye shall remit are remitted Again power to preach the Gospell to all nations was giuen to the Apostles Mat. 28. as a distinct office from the power that Christ conferred on them Io. 20. as plainly will appeare to any rationall and iudicious man that shall consider both Texts together with the circumstances therin expressed Neither did Christ confer vpon his apostles and their successors power only to declare remission of sins since he did not say Io. 20. Whosoeuers sins ye shall declare remitted are remitted but whosoeuers sins ye shall remit Besides these words ye shall remit ought to be interpreted in the same sense as those others Are remitted For other wise the form of Christ's speech had been extream improper in regard that both of them shall be remitted and are remitted be vttered in one and the same sentence But the latter particles viz are remitted doe not signify meer declaration of remission of sins for so Christ's words would carry this sense Whosoeuers sins ye shall declare to be remitted are declared to be remitted and consequently since such a declaration is speculatiue only and not practicall effecting nothing in order to remission of sins a man to whom sucÌ„h a declaration is intimated shall remain in sin as much after as before Again Christ after he inuested the Apostles and consequently their successors with the power mentioned Io. 20. said to them as my Father sent me so I send you but Christ was sent by his Father endued with power to remit sins indeed and not to declare remission only Wherfore Mat. 9. that ye may know saith Christ the son of man hath authority in earth to forgiue sins c. Whereby it is plainly euident that he sent his Apostles inuested with power to remit sins giuing vnto them the ministery of reconciliation 2. Cor. 5. Furthermore by the premises is plain that penance is not * Aug. l. 2. de adulterinis contugijs c. 26. distinguit baptismum a pâ—nitentia St inquit à Cathecun eno factum scilicet vxorcidium baptismo abluitur si à baptizato poenitentia reconciliatione a meer remembrance of baptism receiued afore and indeed setting aside * Trident. dicit nos per poenitentia SacramentuÌ„ sine magnis nostris fletibus â—aboribus ad nouitatem integritateÌ„ quam per baptismum adepti eramus peruenire no posse voluntary acts of corporall affliction and inward contrition together with a full purpose of amendment the meer Sacrament of penance hath not power enough to restore the integrity and newness of life got by baptism and lost through actuall sin Again penance hath all requisits necessary to a Sacrament viz. sensible Rites promise of grace and the institution of Christ as by the premises appear's so that together with baptism it makes two Sacraments of the new law and may often (e) The ancient Fathers S. Cyprian Epis 52. S. Ambrose in 2. Cor. 5. S. Austin con Epis parmeni affirme that the Sacrament of Penance may be oft reiterated and it is an article of christian faith grounded on the words of Christ Luc. 17. Mat. 18. where he bid's his Apostles to remit sinnes as often as through humane frailty they are committed which is meant in order to such onely as are sorry to haue sinned for without true sorrow remission cannot be obtain'd be reiterated but baptism cannot For it is impossible that they who are once lightned if they fall away can be renewed again to penance Hebrae 6. where the particle lightned doth signify baptized according to the interpretation of primitiue Fathers who also doe name baptism a light and consequently the words impossible to be renewed again to penance beate this meaning viêªt videlicet Impossible to be baptized again for the particle Again doth import a repetition of what was meant afore by the words lightened and indeed otherwise the particle once had been impertinent and inserted to no purpose at all since once and Again put in the same period or sentence ought to relate to one and the same thing and therefore seeing that by the first place baptism is vnderstood the Apostles doubtless by the latter meant baptism too This cited scripture Hebr. 6. the * Nouatiani pratextu disciplinae Ecclesiasticae lapsis ad Ecclesiam redditum per poenitentiam negarunt ex qua haresi multarum animarum interitus secutus est Nouatians made the ground of their heresy teaching that no man falling into mortall sin after baptism could rise again by penance vnto iustification and Calvin therin growndeth his heresy impiously asserting that it is impossible for any one that deserteth his faith entirely and becometh an apostate to be renewed again by penance vnto remission of his fins therby denying God's generall mercy and so proud contentious men that follow only the meer words of scripture together with their own sense without respect of the Churches judgment and interpretation of ancient Fathers after which euery scripture ought to be expounded plunge themselves into damnable errours CHAR. XI OF CONTRITION THE CONTENTS Two kinds of contrition the one perfect the other imperfect perfect contrition which is formerly or includeth a formall act of charity wherby God in regard of his infinit goodnesse and supreame excellency is preferd before all earthly enjoyments and sin detested was of absolute necessity before the establishing of the law of Christ imperfect contrition called attrition whereby a sinner detesteth his sin because of the deformity thereof or feare of euerlasting punishment joynt to the Sacrament of penance equalleth perfect contrition as to the effect thereof if perfect contrition were of absolute necessity in the new law christians should be in a worse condition then were the Iewes vnder the old law Those which assert absolute necessity of perfect contrition at all tymes in the law of Christ prejudice christian faith Contrition is * Trident. definit contritioneÌ„ per dolorem animae est
portransibit gladius she endured grieuous afflictions and painefull sorrows S. Iohn Baptist who exceeded in sanctity all others of his sex by Christ's owne testimony did practice extream penance and the calamities that holy Iob suffered were greater then his sin 's required as himself witnesseth in the sixt Chapter of his book saying Oh that my sins were weighed wherby I haue desernad wrath and my miseries together in the ballance as the sand of the sea this would appeare heauier in like manner it may be turly said of the passions endured by other blessed Saint's wherfore since the supream prouidence doth reward euery good work beyond what it deserueth vndoubtedly he hath assigned reward 's suitable thereto that is both in order to merit and satisfaction according to that of S. Luke cap. 21. There shall not an hair of your heads perish Wherby Christ promiseth a recompence to each good work how litle soeuer it be But if the works of blessed Saint's as meritorious only and not as satisfactory should receiue reward many baires of their head 's would perish that is many of their good works as they are satisfactory should not be recompenced which is contrary to Christ's promise Sithence the coÌ„dition of satisfaction is such that it is applyable by him that satisfyes for others distinct from himselfe as appears by S. Paul that wished to be Anathema for his bretheren and by Moses that beseeched God to blot him out of the book of life for the conseruation of the Israëlites it is conformable to reason and diuine iustice which hath a reward for euery good work that the aboundant and exceeding satisfactions of blessed Saints that remaine vprecompenced be laid vp in the Treasury of the Church vnto the remission of temporall paine due to sin which is the reward that good works as satisfaction specially challenge and vndoubtedly * 2. Cor. 12. Ego autem libentissimè impendam super impendam ego ipse pro aniâ—â—bus vestris Et S. Timoth. 2. omnia sustineo propter electos the saints themselues now departed in as much as they were inuested with the grace of charity when they did exercise their voluntary satisfactions and endured their violent passions had at least a virtuall intention to assist and profit therby the rest of the faithfull the law of charity requiring that * Vnum inquit Paulus corpus in Christo sumus Et Gal. 6. alter alterius onera portate all members of the holy catholick Church concurre mutually to the perfecting of the whole body one bearing anothers burthen and one satisfying for an other applying a meer price for temporall paine due to sinne * In Bulla Pij 5. damnatur propositio Michaelis Baij diceÌ„tis per passiones sanctorum coÌ„municatas Jndulgentijs non propriè redimi debita which is the consistency of Communio Sanctorum that christians profess in the Nicene Creed and the Apostle practiced saying Now reioyce I in my suffering's for you and fulfill the rest of the afflictions of Christs in my flesh for his bodies sake which is the Church Neither hence ought any man to infer the saint's to be our Redeemers because their satisfactions for others in order to remission of temporall punishment's if Christ's satisfactions were to be laid aside would signifie nothing being founded therin (g) Though the blood of Christ be sufficient enough to olenst a soul from both the guilt and the pain of sin neuertheless it does not procure that deliuerance vnless it be applyed by the Churches Sacraments or by acts of faith and contrition and indeed euen sectaries assert a necessity of saith and contrition vnto remission of sinnes In consequence wherof wheras Christ is said Hebra 10. with one oblation to haue consummated foreuer them that are sanctifyed it is meant as to sufficiency being that one oblation without the application thereof doth not sanctify indeed and effectually and he alone is properly our Redeemer in and by whose proper merit 's through the effusion of his blood was purchased our redemption vnto forgiueness of sinnes Collos 1. And that was Christ only One mediator of God and man and as no man ought to be said his own Redeemer according to the form of proper speech for as much as through good works of painfull satisfaction he payeth a ransome for temporall punishment's corresponding to his sins or for as much as he exerciseth an act of perfect contrition whereby his sin 's are remitted so the blessed saint's ought not to be called the Redeemers of such as receiue remission of temporall paines due to sinn's through the application of their satisfactions Neither hereby are Christ's satisfaction 's preiudiced For as the prayer that one belieuer on earth maketh for another doth nothing at all diminish the dignity of Christ's dayly praying for vs at the right hand of his diuine Father * Rom. 8. quotidie interpellat pro nobis Rom. S. since the efficacy of it is founded in the merit 's of his death and passion so the satisfactions of the blessed saint's applyed for the remission of paine due to sin doe dot lessen the infinite valour of Christ's satisfactions being they receiue from them all their worthiness and efficacy And doubtless Christ's own will was to haue it so to the end that his faithfull on earth might exercise reciprocall works of charity towards one an other and exhibit honour to such as he had translated to his kingdom of eternall blessedness being the honour done to a seruant doth redound to his lord and Master Power to dispence this spirituall Treasure of Indulgences or pardons is committed to the Catholick Church as appeareth euidently by Christ's own word's Mat. 16. saying And I will giue vnto thee the key 's of the kingdome of Heauen and whatsoeuer thou shalt binde vpon earth shall be bound also in Heauen and whatsoeuer thou shalt * Quoad verba Christi quodcuÌ„que solueris nomine solutionis non intelligitur sola absolutio iudiciaria sed etiam omnis dispeÌ„satio imo omnis fauor gratia ex vi illius potestatis facta proinde Indulgentia concessa pro extensa ad defunctum à summo Pontifice eius enim solius est dare Indulgentias per defunctis infallibiliter prodest defuncto per modum suffragij id est pro modum auxilij adiutorij Ecclesiastici eidem defuncto applicata si caetera sint paria puta si Jndulgentia fiat ex rationabili causa sique defunctus existat in gratia c. his suppositis Indulgentia applicata defuncto alicui semper est valida rata apud Deum luxta tamen Caâ—etanum Henricum Indulgentia non babes infallibilem effectuâ— respectu animae defuncti sed liberum est Deo eam acceptare vel non acceptare loose an earth shall be loosed also in Heauen wherby Christ promiseth to S. Peter and his successors in Church-gouernment authority and power for the remouing of all
impediment's inconsistent with the enioyment of heauenly blessedness wherfore since not sinn's alone but pain 's due thereunto obstruct the passage to the kingdome of Heauen according to Christ's own preaching Mat. 5. Verily 1 say vnto thee thou shalt not come out thence till thou hast paid the vtmost farthing it is euident that the power of the Church doth not only extend vnto the remitting of sinn's but likewise to the releasing of temporell punishment's due thereunto this catholick Truth is clearly euidenced by S. Paules proceeding with the incestuous Corinthian whom he had commanded afore to be deliuered vp to Satan as to destruction of the flesh that his spirit might be saued 1. Cor. 5. For when the Apostle heard that the incestuous adulterer had exercised great penance for his sin least he should be swallowed vp with ouer much sorow at the earnest request of the Corinthians he for gaue the rest or surplus of the pain he had inflicted on him writing to them thus Whom ye forgiue any thing I forgiue also for if I forgiue any thing to whom I forgiue it for your sakes forgiue I it in the person of Christ 2. Cor. 2. by these words plainly appeares that the Apostle forgaue something and since what he forgaue could not be sin in order to the guilt therof for by the Epistle it is clear that the adulterer had exercised great contrition in consequence of which he had receiued remission of his grieuous offence as to it's malice or guilt It followeth of necessity that the thing forgiuen was part of the temporall punishment which the greatness of the sin had deserued and indeed in order to that alone the Corinthians presented their request Hereby further appeares the authority wherwith Church-gouernours are inuested for the remission of temporall pain 's remaining after sin's are forgiuen which is the power of granting Indulgences proper to the Vicars of Christ in whose room they exercise it And the word 's sett down beare euidently this sense viêªt videlicet In the person of Christ As the Apostle did deliuer vnto Satan the adulterer in the name and by the power of our lord IESVS CHRIST 1. Cor. 5. so 2. Cor. 2. * In 1. Cor. 5. Patianus Epis contra NouatianuÌ„ Vide inquit Apostoli Jndulgentiam proprias etiam sententias temperantis he did moderate his sentence by remitting part of his temporall affliction * S. Ambros l. 1. de poeniten c. 6. agens con Nouatianos ait ex eo quod Apostolus dicit se condonare in persona Christi ipsuÌ„ vendicasse ius à Domino acceptum non indebitum vsurpasse challenging to that effect authority receiued of Christ whose person he represented in the dispensation of that pardon or Indulgence Neither is this doctrine infirmed at all because of the Apostles request directed to the rest of the Corinthians wherby he hearing of the said adulterers exceeding griefe for his sin exhorteth them to pardon and comfort him saying It is sufficient vnto the same man that he was rebuked of many so that now contrary wise ye ought rather to forgiue and comfort him lest exceeding heauiness should swallow him vp Cor. 2. For though it was not said to all the faithfull of the Church ioynt and seperate Whatsoeuer ye shall loose on earth shall be loosed in Heauen But to the Apostles and their successours in Priestly function such only being Christ's ministers and Vicegerents to whom the power of loosing is coÌ„mitted properly as to the iuridicall exercise of it (b) A belieuiug Christian that hath nothing of iurisdiction can by way of request or prayer obtaine for an other remission of the pain due to his sin for example a man that is bound to suffer pain or punishment may notwithstanding transfer and apply the prize of that satisfaction to the aduantage of his freind for as the Apostle saith Charitas patiens est Charity is patient wherfore a charitable man is inclinable to suffer affliction vnto profiting his Neighbour whereof the Apostle Collos 1. giues euidence euough saying Novv rejoyce I in my sufferings for you and to fulfill those things that vvant of the passions of Christ in my flesh for his bodies sake vvhich is the Church though Christs Passions were wanting in nothing as to sufficiency for he was made vnto vs iustice sanctification and redemption 1. Cor. 1. that is according to the same Apostle 1. Cor. 6. he was made the Author giuer and meritorious cause of our iustice sanctity and redemption neuertheless as to efficacy there was something wanting viz. the application of Christs merits which is made by the Sacraments of the Church vnto remitting both the guilt and pain of sin and by our own afflictions charitable offered in order to our Neighbour vnto remitting of temporall punishment due to sin remitted afore But no man can satisfye for the sin of an other as to the guilt therof for he diuine Iustice will remit no man his sin that shall not be sorry for and dereste it himselfe according to the holy scripture Luc. 13. Except yee do penance that is except ye haue in ward sorrow and detestation of your sinnes yee shall all perish Besides neither the guilt of a mortall sin nor eternall pain due thereto is forgiuen and taken away without the infusion of sanctifying grace according to the Council of Trent sess 6. c. 7. nay veniall sin according to the common opinion of Catholick Doctours is not purged out of a soul vnless grace be infused into it howeuer neither of both is remitted to those which are come to full yeares of discretion without an act of detestation and sorrow Wherfore when the Popes Bull 's whereby Indulgences are granted mention remission of sinnes they mean remission of the temporall pains due vnto them And indeed the Popes declare in their Bull 's that they grant their Indulgences to such as are contrite and truly penitent Again accordiug to holy scriptures sin is taken sometymes for the paine due thereto namely Machabae 2. neuertheless all the faithfull together with their Pastours forgiue and loose by consent desire (i) The Apostle 2. Cor. 8. in saying Let your aboundance supply their vvant that also their aboundance may supply your vvant gaue hopes to the Corinthians whom he exhorted to furnish Titus and Luke with corporall necessary's that the spirituall aboundance of the same Titus and Luke might supply and enrich their spirituall want through their good work 's prayers and corporall satisfactions And truly this sacred Text shew's euidently that not only worldly goods as Almes may be rewarded through spirtuall riches namely prayers and other holy works but that the Saincts or godly persons may as well applye their aboundant satisfactions vnto supplying the spirtuall want's of others as those which abound with worldly riches may supply with their superfluities the corporall necessities of their Neighbours commiseration outward ward good works and holy prayers offered to God
signifies remission or fulnes of rest Iubilie which word Church-gouernours haue translated from the Hebrews to signifie full remission For in the times of the ancient Hebrews euery fifty yeare was named the yeare of Iubilie and holy vnto them for as much as each man did returne to his possession Gratis seruants were deliuered out of bondage and all inhabitants left their land vnlaboured enjoying full rest After the like manner in vertue of a christian Iubilie those temporall aduantages are supplyed by spirituall benefits namely rest from worldly delights employments and also deliuerance out of sin both in order to it's guilt and temporall pain corresponding therto for though the Iuâ—ilie it self be a releasing only of temporall paine yet through (o) According to the Popes intention the benefit of a Iubily cannot be obtain'd except confession of our sinnes goe afore and truly confession is required as a worke enjoynd and communion also according to the common opinion of catholick writers confession and contrition which ought to accompany it euen the guilt of sin is remitted in so much that a sinner which confesseth and detesteth his wickedness in compliance to the Iubily returneth to his possession of sanctifying grace lost afore The vsage of christian Iubilies was anciently practised though Pope Boniface the eight of that name about the year after Christ's Incarnation 1300. by an express written ordinance did institute that they should be celebrated in euery hundred yeare as appeareth by * In Extra de poenit remiss quae condita Juit anno 1630. iuxta Nauar notab 7. dicitur Antiquorum babet fida relatio quod accedentibus ad bonorabilem Basilicam principis Apostolorum in vrbe concessae fuerint magnae remissiones Indulgentiae peccatorum the Extra Antiquorum de poenitentijs remissionibus neuertheless they lay claim to a higher antiquity as doth plainly euidence the same extrauagant made in the yeare 1300. Wherefore it is an extream weakness in such as assert Iubilies to be new inuentions yet the Popes that succeeded in Church-gouernment afterward altered the institution of Boniface Clement the sixth reduced Iubilies to euery fifty yeare Vrban the second to euery thirty three yeare in memory honour and reuerence of the yeares Christ liued on earth again Paul the second and Sixtus the fourth contracted them to euery twenty fiue years and so they haue continued euer since CHAR. XV. OF PVRGATORY THE CONTENTS The soul 's of belieuing christians that remoue out of their bodyes in the state of grace and be not fully clensed from the dregs of sin endure punishment's in the lower part 's of the earth till they become fit for the enjoyment of their heauenly heritage which is inconsistent with vncleanes though some soul 's as soon as they depart out of their earthly Tabernacleâ— receiue the reward of faith and good works yet others are sent to prison Purgatory whence there is no deliuerance till the last sardin be paid God oft forgiues sin as to the mortall guilt thereof without remitting the veniall defects or temporall pains such soul 's onely goe to Purgatory as are liable to veniall fault 's or temporall satisfactions from which there is deliuerance before the generall Resurrection through the sacrifices suffrages fastings alms-deeds which the faithfull aliue offer to God to that intent and purpose The fire that by diuine dispensation tormentes good soul's in Purgatory is not imaginary or metaphoricall but true reall and corporall fire PVrgatory is a receptacle of soul 's deuested of their bodies which stand in need of the holy Churches suffrages and sacrifices for their deliuerance out of satisfactory pain 's due to the sinnes they committed when they were inuested with their bodyes Besides the receptacle of blessed souls which is the * CoeluÌ„ empyrcum est locus beatorum aterna vita fruentium highest Heauen (a) S. Austin in Psal 85. and Epis 99. calleth the receptacle of damned souls the Hell of Hell and according to the common opinion of diuin's Purgatory is not situated far from thence towards the Center of the earth Wherefore the holy Church sing's in the office of the Dead Deliuer o lord the souls of the faithfull departed from the pains of Hell that is from the pains of Purgatory So that S. Austin Epis 99. ad Euod expound's the scripture Act. 2. vvhom God rais'd vp loosing the sorrovves of Hell of Christ's discent into Hell that is into the lower parts of the earth which doubtless were not the Receptacle of damned souls whereby appears that the Hell of the damned was not the sole Receptacle of souls remou'd out of their bodyes and indeed holy scripture giues euidence enough of this catholick truth for Ecclesiasticus c. 24. personating Christ saith thus J vvill penetrate all the lovver part 's of the earth and vvill beholde all that sleepe and vvill enlighten all that hope in our lord From whence is plainly infer'd a Receptacle vnder earth different from the Hell of the damned in which soul's hope not in but blaspheme onr lord As to Christ's descending into the lower parts of the earth it is an article of christian faith and so euident a truth that S. Austin Epis 99. ad Euod expresly saith Who but an Jnfidel vvill deny that Christ descended into Hell and with intent according to the ancient Fathers to deliuer the Patriarchs and iust men which were detain'd there as Prisoners till his death and Resurrection and the receptacle of damned soul's which is the lowest Hell There is a third receptacle vnder earth of souls suffering vnto blessednes called Purgatory because the fire therof which is an instrument of the diuine Iustice purgeth out the leauen of veniall sinnes and weareth away temporall pains which euen iust men sometimes die liable vnto Though small faults and gentle debt's doe not vndoe the knott of reciprocall friendship that is once tyed between God and a sinner in vertue of perfect contrition or attrition with the helpe of sacramentall penance neuertheless they obstruct his passage to the kingdom of Heauen till they be fully compensed and satisfied for either in this life through voluntary act 's of sorrow and corporall afflictions or in the next through purgatiue fire wherby is meant Purgatory which is the (b) By the prison mention'd Mat. 4. the ancient Fathers vnderstand Purgatory for example S. Cyprian Epis 52. ad Antonia teacheth that some soul 's suddenly after their remouing out of their bodyes receiue the reward of faith and good works and a crown from our lord but others are sent to prison from which is no deliuerance till the last farthing be paid prison out of which there is no deliuerance till the vtmost farthing be paid Math. 5. for eternall life hath nothing of imperfection and consequently is inconsistent with all sort's of defects Wherefore since the soul 's euen of iust men after the quitting of their bodyes sometymes be lyable to satisfactory punishments
(c) S. Austin l. de bono coningij cap. 6. names mortall sin deadly crime and Epis 89. and in sundry other places he calleth offences which are not deadly and therfore commonly nam'd veniall sinnes litle fault 's of which the Apostle S. Iames cap. 2. in many things vve sinne all And S. Mathew cap. 6. foregiue us our treipasses c. and of veniall sinnes the Mileuitan synode interpretes these scriptures so that the iustest man that liues is liable to veniall sinnes and veniall defects and therefore counted imperfect they continue depriued of blessedness till all imperfection be purged away As a Iudg doth not punish all offences with death and as one man after that he is reconciled to another that hath iniured him demandeth some satisfaction for the iniury done for Dauid though he pardoned Absolon his offence Yet he did not suffer him * Reg. 14. Dauid condonauit filio suo Absoloni peccatum sic tamen ci placatus addit reuertatur in domum suam faciem meam non videat to abide in his sight or in his house so God though he doth not punish all sinnes with eternall death some hauing nothin g of mortall malice and though he receiueth a grieuous sinner into grace that casteth away all his mortall transgressions and turneth vnto him with a new heart neuertheless he doth not admit him to his glorious presence till he hath made full satisfaction as to the reparation of he injury done him wherby it is clear that God neither in this life nor in the next * Prouerb 23. Tu virga percuties eum animam eius de inferno liberabis Item Tob. 13. Tu flagellas saluas deducis ad inferos reducis chasteneth sinners that haue turned away from their iniquity as his enemies to destroy them but as his children to make them fit and proper for the enjoyment of their heauenly inheritance This catholick truth all antiquity acknowledgeth Councils define the approued vniuersall practice of christian Churches teacheth and authority of scriptures warranteth The second booke of the Machabees prayseth the noble Iudas (d) Judas Machabae us piously conceiu'd all or at least many of his souldiers to haue dyed godly that is in the state of grace and though they might haue coueted and detain'd some part of the siluer and gold that was on the Idols contrary to the commandement of God Deut. 7. Neuertheless we ought not to infer from thence that the same souldiers did not repent of that sin before their death or that by doing so they committed a deadly sin being they might want sufficient instruction and recogni zance in order to that law Howeuer t' is certain that Iudas Machabaeus appointed a sacrifice to be offer'd for those only which dyed godly As to the books of the Machabies S. Austin l. 18. de ciuit cap. 3. attests that though they be not contained in the Iew 's Canon or Catalogue neuertheless the catholick Church counteth them for canonicall Besides the third Council of Carthage whereof S. Austin was a member placeth he Machabies in the number of diuine scriptures who iudged that it was a holy and good thought to pray for the dead that they might be deliuered from sin and therfore sent three thousand drachmes to Iesusalem for the offering of a sin-sacrifice in regard of his souldiers that were ssaine in the holy warr belieuing that there was great fauour laid vp for those that died godly that is in the state of grace and since this action of religious piety cannot be meant in order to blessed soul's these hauing ful enioyment of blessedness nor in order to damned souls these being sentenced to eternall fire it is plainly euident that the meaning thereof is in reference to good souls which are neither in Heauen nor in Hell but in a third place suffering vnto heauenly blessedness this doctrine the Apostle teacheth * Ex scriptura 1. Cor. 3. Patres Latini in Conlio Florent PurgatariuÌ„ dari definiunt Et quod ibi Apostolus intelligat igneÌ„ PurgatoriuÌ„ testantur Orig hom 25. in Exod. Jtem Aug. in Enchyrd c. 68. l. 21. de ciuit c. 2. 26. 1. Cor. 3. where he affirmeth that after this life some souls are saued by fire saying If any man's work 's burne be shall suffer preiudice but he shall be saued himselfe yet so as it were by fire In which scripture he distinguisheth two kind's of work 's that a catholick christian constituted in the state of grace exerciseth whereof some are meritorious and in as much as they containe nothing of vncleaness or imperfection the Apostle compareth them vnto gold siluer and precious stones which can receiue no detriment through fire therby signifying that such souls as build on the foundation that is Christ and his grace works of gold siluer and pretious stones which is to say pure and holy actions without mixture of vncleaness (e) According to holy scripture fire shall trye all works yet not so as that all works and all the workers shall haue their tryall in burning flam's but because fire that is ordain'd to purge out of our works the dregs of corruption is said to trye works which haue nothing of vncleanes because the fire does not touch them in regard of their purenes Which is s. Ambroses explication in Psal 118. and after the same manner wild beasts are said to haue tryed many martyrs though they touch'd not their sacred bodyes will suffer no preiudice by fire in the day of particular or vniuersall Iudgment but there be other workes built vpon Christ as the foundation which include small defects and imperfections to wit veniall sinnes only which the Apostle nameth Wood bay or stubble that do consume in the fire wherfore such soul 's as be charged with this kinde of vncleane works doe suffer detriment in the day of particular Iudgment remaining afflicted by fire till all vncleaness be purged away and this to be the true meaning of the Apostle his own words explicated aright do clearly euidence For first that by gold siluer and pretious stones be vnderstood good work 's pure without thout staine orthodox writers vnanimously grant Secondly that by wood hay or stuble are meant veniall sinnes it is manifest enough because the Apostle expresly doth assert that the works signified by those word 's are to be burnt by the fire and neuertheless such as haue exercised them are to be saued which cannot be vnderstood of mortall offences the guilt wherof vndoubtedly damneth euery one that dyeth charged with it neither can the said word 's carry the sense of works that haue nothing of vncleaness because fire cannot preiudice those they being as gold siluer and pretious stones vncâ—mbustible wherefore of necessity wood hay or stuble doe signifie small faults which being once purged out by fire the soul that committed them is saued that is to say translated to eternall life and indeed since the Apostle
Ansel in cap. 3. 1. Cor. poenam quam patiuntur animae Purgatorij esse grauiorem omni poena huius vita is more grieuous then all the sufferings of this life for therein is the place and time of executing the diuine Iustice the instrument wherof is true and reall fire that is applyed * Aug l. 2. de ciuit c. 10. docet spirituÌ„ posse pati ab igne corporeo per omnipotentiam Dei for the tormenting of such souls truly and really according to the proportion of the guilt of petty-treasons and debt's they stand charged with yet in as much as they being departed in faith hope and charity which be the spirituall chaines of vnion in order to all the good members of Christ's mysticall body and in as much as it is proper and naturall to the (i) According to the Apostle 1. Cor. 12. members of one and the same body can mutuall helpe one another and it is an Article of Catholick faith that the soul 's in Purgatory are members of one and the same Church and can be help'd through her prayers and suffrages And as to this poynt of doctrine there was ful agreement between the Latin and Greek Fathers in the Council of Florence as clearly appear's by the letters ' of vnion Besides Aerius was counted an Hereâ—ick by S. Epipha haer 75. and S. Austin haer because he denyed that the dead might receiue reliefe through the suffrages of the liuing Moreouer this Catholick truth is asserted by the ancientest Fathers namely S Deny's l. de caeles Hierar c. 7. S. Cyprian Epis 66. and S. Austin l de curae pro mortuis agenda ser 22. de verbis Apos expresly teacheth that the doctrine which assert's that the faithfull departed receiue help by prayers sacrifices and Almes-deeds c. is approu'd by the vniuersall Church members of one and the same body to comfort and help one an other doubtless the souls of Purgatory can be comforted and helped by the prayers and suffrages of the liuing as plainly appeares by the testimonies and Liturgies of primitiue Fathers authorities of Councils and the vniuersall practice of the catholick church that offereth dayly and howerly prayers and suffrages for the faithfull souls of such as die in grace that they may be comforted and deliuered out of the grieuous paines which they endure in Purgatory Besides for as much as they are not (k) According to S. Austin l. 20. de Ciuit. c. 9. the souls of the faithfull departed are not seperated from the Church which euen now is the kingdom of God and indeed the good soul 's of Purgatory are vnited vnto us in charity in regard at their departure out of this world they were in the state of grace again they are vnited vnto vs in faith and hope because these two vertues are not euacuated before the soul's admittance into Heauen seperated from the Church they be in a capacity to receiue benefit euen by Indulgences it being in the Churches power to apply those spirituall treasures for the aduantage of all such children as abide in vnion with her through faith Hope and charity And though prayers Church-suffrages Indulgences c. doe not remit sinnes in the next life these requiring necessarily * Trid sess 6. cap. 7. docet peccatuÌ„ mortale non remit ti sine infusione gratiae at sola Sacramenta in re vel in voto suscepta in funduÌ„t gratiam ex eodeÌ„ Concil sess 6. cap. 4. sed Indulgentia noÌ„ est Sacramentum culpa venialis nunquam tollitur sine aliqua displicentia de tali peccato veniali infusion of grace if mortall or a detestation therof if veniall no man can say but that souls be deliuered thereby out of their pames and translated to the kingdome of heauen without contradicting the authority of ancient Fathers the definition of a generall Councill the Ordinances of sundry Popes and the vniuersall practice of the catholick Church For example S. Austin placeth souls after their purgation in the next life in heauen to expect their bodies lib. 15. de Trinitate cap. 25. Again S. Austin puts no longer bounds to tyme in Purgatory then the matter as to satisfaction for each sinne requireth The Council of Florence defineth the transplanting of suffering soul's out of Purgatory into Heauen before the generall Resurrection Pope Benedict the 12. decreto Benedictus Deus in donis suis rancketh such as hold with pertinacy the contrary doctrine in the number of Hereticks Pope Gregory the first and Pope Siluester afore granted (l) Although an Indulgence be an act of iurisdiction and although the Church militant hath nothing of iurisdiction ouer the souls suffering in Purgatory neuertheless she hath power ouer her spirituall Treasure In consequence of which Indulgences are not granted in order to the dead after the manner of a Iudges absolution but in nature of a suffrage vnto helping of such onely as remoue out of their bodyes in communion with Christ's body and blood wherfore when the Church-gouernours grant Indulgences for the dead they insert the particles per modum suffragij after the manner of suffrages wherby is signifyed that they doe not giue Indulgences in order to the dead as if the dead were continued vnder their iurisdiction but they grant them only as competent recompences or conuenient satisfactions for as much as the faithfull aliue offer them as satisfactory works vnto satisfying the pains due to the sinnes which the dead had committed before they were remou'd out of their bodyes Aud doubtless euery particular belieuer that is in the slate of grace may offer to God their fasting praying and giuing of almes as worthy satisfactions vnto compensing of the torment 's which good soul 's endure in Purgatory Indulgences to such Priests as offered the sacrifice of Christ's body and blood in a Chappel dedicated to the blessed Virgin Mary called by the name of Mariae Liberatricis that they might free one soul out of Purgatory as doth appeare by the ancient Records of the said Chappell and Pope Pascall the first gaue deliuerance of one soul out of Purgatory to Priests celebrating fiue Masses in a Church consecrated to S. Praxes which Indulgence eleuen succeeding Popes confirmed whereunto may be added the Indulgence of Pope Iohn the eight that administred supream Church-gouernment in the yeare 878. granted to souldiers that should loose their life 's in the holy warr for the defeÌ„ce of the Church and this practice was neuer yet reproued by any Council Pope or catholick writer wherfore it seen eth a strange thing that Mr. Thomas White a priuate man and in outward profession a catholick christian should assume so vnauthorized a liberty and vnparalelled boldnesse as to publish a writing in the yeare 1653. entitled An Account of his husbanding the midle state of soul's in contradiction of the (m) According to S. Austin Tom. Epis 118. ad Ianua it is a manifest madnes to call in question
what the vniuersall Church practiseth constant and vniuersall practice that agreeth with so warrantable and euident testimonies as are set down Howeuer he produces but weake and incoÌ„sequent proof's for the establishing of his nouell doctrine for example from these words Maccab. For if he had not hoped that they which were slaine would rise again it had been superfluous and vain to pray for the dead he doth infer that the soul 's in Purgatory are not freed of their sufferings till the generall Resurrection and this inference he proueth only saying For if soul 's were released out of their pains through the prayers of the liuing before the Resurrection it would be extreame profit able to pray for the dead though no Resurrection should follow But where is the connection between the Scripture-Text and Mr. Whites inference shall it follow that good soul's must be imprisoned till the generall Resurrection because the noble and godly Iudas according to the profession of his Religion did belieue in the immortality of soul's and the Resurrection of their bodyes and indeed the true meaning of this scripture afore alledged according to all Orthodox writers is this viêªt videlicet if Iudas Maccabaeus had belieued soul 's to be mortall and to die with their bodyes which consequently should neuer rise again it had been superfluous and vain to pray for them and therfore religiously thinking of the Resurrection and fearing that the souls of his souldiers that were slaine in battell might be punished in the next life in respect of some sinnes they had committed vpon earth he commanded that prayers and sacrifice should be offered for their deliuerance from sin that is to say from temporall punishment due to their sinnes whence doubtlesse no wise and indicious man can infer the imprisonment of soul 's in Purgatory till the generall Resurrection which would neuer haue happened if souls had been mortall and died together with their bodies After the same manner he abuseth the new Testament Let the new iustrument saith he keepe time and harmony with the old let S. Paul be heard preaching to the same effect 1. Cor. 15. what shall they doe which are (n) by baptism for he dead the Apostle may mean water of tribulation and persecution wherewith primitiue Christians seem'd as it were baptised again may vnderstand voluntary afflictions for example praying fasting giuing of Almes c. which the liuing offer to God for the comfort and benefit of the dead moreouer the Apostle may mean the baptising of such as defer'd their baptism till the hower of death which Custome was vsuall in the primitiue Church and the Apostles sense is then if souls be mortall and in consequence therof no resurrection of the dead those which are baptised dying that is at the hower of their death reapo nothing of aduantage by their baptism baptised for the dead if the dead doe not rise at all From this holy text he inferreth that no benefit is obtained by baptism for the dead before the Resurrection not by so doing can soul 's till then be released But in earnest this is a pitifull deduction like vnto this God is in Heauen therfore Mr. Thomas White is at Roterdam for indeed there is nothing of connection between the antecedent and consequence and Mr. Whit's inference for it does not follow that soul's obtain nothing of profit before the Resurrection because S. Paul saith What shall they doe which are baptised for the dead meaning thereby to what purpose shall Christians pray fast giue Almes or suffer tribulation for Christ's sake if the dead rise not again Besides if Mr. Whit's inference were warrantable and vnquestionable the Apostle himself is not as yet in a capacity to obtaine that eminent benefit of being deliuered before the Resurrection For in the same Chapter he addeth to the word 's set down Why are we Apostles in icopardy euery hower if the dead rise not at all what aduantageth it me to haue prayed fasted endnred great persecution if the dead be not raised vp let us eat and drink for to morrow wee shall die that is if there be no Resurrection after death why doe wee giue our selues to any thing el's saue to eating and drinking Wherfore S. Paul himself according to Mr. White is but in the way to his blessed crowne for if his soul were already translated into Heauen his sufferings would haue aduantaged euen though no Resurrection should follow But it seemeth a strange thing that Mr. White should presume to gather from the words set downe that good souls shall not be released of the paines which they sufferin Purgatory before the generall Resurrection the said words not carrying the least sound that way for they neither speake of pain 's in order to the next life nor of releasing souls out of Purgatory and indeed the Apostles sole intent in the Chapter alledged is to proue the Resurrection of the dead and to that purpose brings sundry argument's The first whereof is that Christ our head is raised vp and therfore we his members shall rise again in regard of the fast connection that is between the head and the members thereof And what Mr. White alledgeth for the imprisonment of souls to the day of Iudgment is a secondary argument which S. Paul vseth only as a confirmation of his first argument to demonstrate the Resurrection of bodyes signifying therby that he himselfe together with the rest of the Apostles and primitiue Christians of those day 's had suffered in vain afflictions and tribulations if sou'ls had been mortall and consequently neuer to rise again for t' is clear by the very forme of the Apostles speech that he supposed the false opinion that teacheth souls to be mortall whence of necessity would follow that there should be no Resurrection at all and truly if the Apostle had not made that supposall he would haue concluded nothing for supposing souls to be immortall good works of this life would haue much aduantaged him for the obtaining of Heauenly blessedness though no Resurrection at all had followed And the same supposall is made by the holy writer of the Macchabies signisying therby if the dead were not to rise again it would follow that soul 's were mortall in consequence of which all prayers offered for them would be in vain where is obseruable that the Iewish sectaryes to wit Sadducies held that the soul 's were mortall and consequently denied the Resurrection of Bodies other Iewes which belieued aright professed immortality together with the Resurrection there being in each soul an innate desire to resume the body wherof it was the true form once and as to reason it is most consonant that God who createth nothing in vain will not frustrate that desire hence it was that the ancient Iew 's spoak of the immortality of souls and the Resurrection of bodyes alike and our Sauiour Christ Math. 22. to proue to the Sadducies the Resurrection of bodies infer's it from the
the Apostles to loose the cordes wherwith he was tyed doe represent Christian penance and the power that Christ gaue the Church to loose and remit sins as doe euidence the testimonies of ancient Fathers who also doe expresly assert Christ by his actions to haue prefigured the mysteries of christian religion Howeuer no man can deny without running into manifest errour but that the seuen afore named ecclesiasticall order haue had their begining from Christ's own institution and it matters not that euery Church in the primitiue times was not serued with so many for then in regard of the scarcity of belieuers and want of members to promote to the ministery there could not be so many ordained in so much that for the most part one Church was gouerned by one Priest only or by one Bishop and a Deacon yet after a happy encrease of belieuers and persons proper to exercise ecclesiasticall functions euery Church was supplied with all the seuen orders of ministers and serued according to their distinct offices As touching * Catechismus Trid. cap. de ordine parag 13. ait Parochū debere docere primam Tōsuram esse praeparat ionem quandā ad sacros ordines suscipiendos sicut sunt Exorcismi ad Baptismum sponsalia ad matrimoniū docēt autem Beda l. 4. His. Aug. Baronius Tom. 1. Annal an Christi 58. antiquitatem vsum significationem clericalis Tōsurae clericall Tonsure it is no ecclesiasticall order taken in the proper sense being only a disposition or preparation vnto ordination as exorcisme is to Baptisme or spousalls vnto Matrimony that is to say it is the first step only to ecclesiasticall promotion howeuer the vsage thereof is ancient as is also the clipping of the haire in the crowne of his head that receiues it wherby literally is signifyed the crowne of royall Priesthood wherunto a Clergy-man is disposed and deputed by Clericall tonsure or the crowne of glory which he expecteth in vertue of Christs death and passion or mystically is represented therby worldly employments and superfluous cares and entertainement's which a Clergy-man ought to cast from him as he doth the haire of his head in the receiuing of Tonsure But Episcopacy as a function distinct from Priesthood hath a good title to ecclesiasticall order taken in the proper sense for the consecration of Bishops is called ordination and the Hierarchy of the Church which is a subordination of ecclesiasticall ministers in respect whereof some are more eminent then others in the administration of diuine things doth consist of Bishops Priests and other inferiour ministers wherefore Episcopacy is essentially required thereunto as the noblest Hierarchicall member and indeed that which the Apostle gaue to Timothy by laying on of his hands was Episcopall dignity or Episcopacy according to the interpretation of S. Chrysostome Hom. 13. in 1. Epis ad Timoth. Theophilactus S. Anselm and others Besides the ancientest Fathers doe call Episcopacy an holy Order Anacletus Ep. 3. cap. 1. Caius Pope in the numbring of orders acknowledgeth two orders of Priests the one of Maior Priests that is Bishops and the other of Minor Priest's that is meer Priests Likewise S. Epiphan Haeres 75. Yet the degrees and states of Primates and Patriarchs as distinct offices from Episcopacy lay no claim to the Churches Hierarchy being in respect of Episcopall function one and the same order and the maiority that these can challenge aboue meer Bishops proceedes from human constitution only As the ordination of Priests Deacons and Sub-Deacons c. is a Sacrament taken in the proper sense so is (g) According to the Current of catholick writers since the Council of Trent Episcopacy is a Sacrament taken in the proper sense and the contrary opinion counted erroneous And truly S Austin con Parmeni and other ancient Fathers while they call holy Order a Sacrament they instance in Episcopacy which has diuine institution Act. 20. the holy Ghost appointed Bishops to gouerne the Church and though according to the 2. Toletan Council meer Priest's laid their hands together with the Bishop in the heads of those which were ordain'd which was the custome of some Churches of those dayes neuertheless that imposition of hands as to meer Priest's had nothing of the proper matter and at the most was a condition only requir'd to the validity of the Sacrament of holy Order as now the personall presence of the Parish Priest or some other by him substituted is an essentiall requisit to the validity of Marriage ordination of bishops hauing all necessary requisits therunto viz. outward sensible Rites Grace conferred therby and Christs (b) The Sacrament of holy Order as to Episcopacy Christ instituted Io. 20. when he said to his Apostles As my Father sent me so send I you receiue the holy Ghost And indeed as to reason t' is not probable that Episcopall Order was instituted afore for then doubtless Christ had instituted it at his last supper by the word 's hoc facite do this But these particles according to the Council of Trent sess 21. can 2. were meant of power giuen vnto Priest's in order to the celebrating of the Euchariste own institution which do plainly appeare by the words of the Apostle 2. Tim. 1. stir vp the grace of God which is in thee by the putting on of mine hands that is by ordaining thee a Bishop according to the interpretation of the ancient Fathers Again diuine institution of Episcopacy is deducible sufficiently enough from the Hierarchy of the Church instituted by diuine ordination Episcopacy being the noblest member therof for the Hierarchy (i) According to S. Epiphanius haer 57. or 77. Orders of Church-ministers were perfected by litle and litle onely and he obserueth that the Apostle Epis ad Timot. ad Tit. mention's a Bishop and a Deacon onely because those primitiue Churches had onely those two orders of Ministers in regard there was then exceeding great scarcity of persons fit to be ordain'd and the Council of Trent doth not exact the whole number of Ministers but in such Churches as can conueniently be furnisht with all the Orders doth consist of Bishops Priests and (k) The principall Church Ministers after the Priest's are Deacons according to S. Denys l. de Eccles Hierar c. 23. and 5. the function proper to them is to serue in order to the holy Euchariste Also according to S. Ignat. Epis ad Trullo Deacons were not dispensers of meat and drink but of christian Sacraments Besides according to S. Justin in fine Apologet. Deacons were wont to minister the Enchariste to those which were present and to carry it to such as were absent Again this catholick doctrine appear's evidently by the History of S. Lawrence which S. Ambrose set's down l. 1. offic c. 41. and doubtless to haue care of the poore was the secundary and not the primary office of Deacons ministers Hereby it is cleare that Episcopacy doth imprint a spirituall character in
is a holy thing and ought to be obseru'd and perform'd in holines which doctrine is conform to the Apostles instructions 1. Cor. 7. He that giueth his Virgin in marriage doth vvell And Hebrae 13. Marriage honorable in all that is in all those which are indeed lawfully married In consequence of which the act of generation in persons married aright is both lawfull and honorable but in such as are not lawfully marryed together it is damnable 1. Timoth. 5. For example in Brothers and sister's and in Virgins that haue vow'd to God perpetual chastity consummation of marriage through carnall copulation though it be lawfull honest and laudable hauing a lawfull honest and laudable end which is the generation and education of children for the propagation and conseruation of mankinde neuertheless it addeth no essentiall perfection vnto marriage being extrinsecall therunto only Howeuer God in the begining made and determinated but (e) T' is set down Gen. 1. God created them male and female in the singular number and Gen. 2. they shall be two in one flesh wherfore S. Innocent cap. Gaudemus dediuortijs faith that one rib onely was converted into one and not into many women one man and one woman to contract marriage as t' is said afore forming of one rib one woman only wherby t' is plain that Polygamy which is a plurality of wiues in order to one man can challenge no institution from the begining and indeed such plurality setting aside extraordinary means for supplying of naturall imperfections is destructiue at least of the secondary end of marriage which is a sweet sociable liuing together of man and wife as appeareth by the example of Sara and Agar Gen. 16. of Anna and Phenenna 1. Reg. Again it is not consonant as to the law of nature that a man hauing once giuen the power of his body to one woman by marriage should afterward giue it to an other yet in as much as Polygamy in order to many wiues is not absolutely prohibited by any naturall ordinance and is consistent with the principall end of marriage which is procreation and education of children God can and hath de facto dispensed in it for both Sara and Agar were rightfull wiues of Abraham the Patriarch as likewise Anna and Phenenna of Alcana and Lia and Rachel of Iacob being the scripture praiseth these men for their great sanctity of life without reproaching vnto them plurality of wiues (f) Doubtless persons renown'd for sanctity of life would neuer haue married many wiues vnless God had inspir'd them and the ancient Fathers S. Hierom. Ep. 83. ad Ocia and S. Austin l. 22. con Faus affirme that God dispensed with the Patriarchs and Iews in the plurality of wiues But this Indulgence began onely in the dayes of Noe who taught it his posterity for neither Adam nor any other married many wiues before the generall deluge except Lameth Gen. 4. who therfore was counted an adulterer and is reproch'd for that same act by Pope Nicholas in an Epistle written to king Lotherius And albeit according to holy scripture all the wiues of one singleman except the first be sometymes nam'd Concubins neuerthelesse t' is not meant therby that the others were not true and lawfull but that they were secundary wiues which were also true and lawfull wiues And doubtless God inspired these holy men to doe so that therby maÌ„kinde might be sooner propagated and the diuine blessings promised to the children of Israel fullfilled wherof one was increase and multiplication of children As God after the generall deluge appointed the flesh of beasts to be meate for Noah and his posterity without any restriction at all Gen. 5. and afterward restrained that appointment or concession limitting it in order to the flesh of such beasts as by the law of Moyses were counted clean and vnpolluted and lastly â—nulling that restriction reduced the eating of flesh to the first concession so in the begining God instituted Monogamy that is to say marriage between one man and one woman only afterward he granted Polygamy that is power to take many wiues and lastly reuoked the concession of many wiues and reduced marriage * Matth. 15. ab initio non fuit sic id est ab initio non fuit Poligamia to it's first institution as also raised it which afore was a ciuil contract only to the dignity of a Sacrament (g) The Council of Constance sess 15. declar's marriage between persons baptiz'd and fit to contract a Sacrament of the new law taken in the proper sense Likewise the Council of Florence In the Decree of Pope Eugenius and Trent sess 24. cap. vnico can 1. Besid's the Apostle Eph. 5. nameth marriage a great Sacrament that is the marriage of those which are baptiz'd for of such only he speak's in the Chapter set down saying For yee were once darknes but novv light in our lord that is through baptism for according to holy scriptures and ancient Fathers baptiz'd and lightned importe the same thing for now marriage contracted by persons that are baptised and enabled to contract is a * Sentiunt communiter Theologi quodlibet matrimoniuÌ„ validè contractum inter duas personas baptizatas esse propriè Sacramentum nec duae personae baptizatae validè contrahentes possunt facere vt illud non sit validum vbi obserua quod pecunia quae datur in matrimonio non datur pro matrimonio sed pro eius oneribus nempe pro nutritione familiae educations filiorum id genus alijs Jdeoque inde non committitur simonia Sacrament of the new law taken in the proper sense being cloathed with all requisits necessary ther to for first it is an outward sensible ceremony in as much as it is a contract expressed in outward words or other sensible signs secondly it doth effectually sanctifie such as receiue it aright through a speciall grace that is conferred on the married to loue each other mutuall after the imitation of that reciprocall loue and charity which is between Christ and his Church in respect wherof the Apostle Eph. 5. calleth the marriage of the faithfull baptised Magnum Sacramentum a great Sacrament but I speake sayes he in order to Christ and the Church exhorting withall husband's to loue their wiues euen as Christ loued the church which is his wife that was taken and formed out of his own side hanging vpon the cross a mystery S. Aug. often inculcates as Eue Adams wife was made of his rib and consequently bone of his bone and flesh of his flesh wherby is plainly manifest that the marriage of Christians lies iust claime to diuine institution also since there is no outward sensible signe or ceremony that effectually produceth sanctifying grace in the new law which is not instituted by Christ according to that of S. Iohn cap. 1. Grace and truth came by Iesus-Christ by the premises appeares that the marriages of vnbaptised persons (b)
dari non debeat nisi infirmo de cuius morte timetur ideo Patres Trident. vocant sacram vnctionem exeuntium Sacrameutū danger of death in respect of extream sickness or other inward infirmity is strengthned through holy vnction against the assaults of deuills and purged of veniall sin 's together with mortall offences vnwittingly forgotten afore and therfore named Extrem-vnction being administred only in extremity of sickness Albeit that the common enemy seeketh occasion at all times to deuour our souls yet then especially he employeth his greatest subtilities and craftiest dealings to bring vs into despaire of Gods sauing mercy when he seeth vs at the point of drawing our last breath of life Christ after his Resurrection instituted and S. Iames his Apostle promulgated this Sacrament to the catholick Church in the fist Chapter of his catholick epistle saying If any be sick among you let him bring in the Priests of the Church and let them pray ouer him anointing him with * Nomine olei absolusè simpliciter positi sēper intelli gitut oleum oliuarum id est liquor ex baccis oliuarum expressus alij autam humores pingues vt nucum id genus alij nō nisi eum addito dicūtur osea oile in the name of our lord and the prayer of faith shall saue the sick and our lord shall raise him vp and if he hath committed sinnes they shall be forgiuen him wherby he expresseth the necessary requisit's to a Sacrament of the new law First the outward sign or ceremony is signified by the words anointing with oile which declare the proper sensible matter of Extrem-vnction viz oile made of Oliues for that only challengeth the name of oile taken in the proper sense as wine of the vine the name of wine Secondly the sensible sacramentall form (b) According to S. Austin the making vp of a Sacrament is the putting together of the sacramentall word and the sacramentall element or matter Accedit saith he Verbum ad clementum fit Sacramentum And the sacramentall word trac 8. in Joan. he calleth the word of faith vttered together with vnction is expressed by the words Let them pray ouer him anointing him with oile which in as much as they be ioyned together with the matter do make the Sacrament Thirdly diuine institution is plainly declared by the particles in the name of our lord for the true meaning of these words let them pray ouer him anointing him with oile in the name of our lord is this let them pronounce ouer him the form of this Sacrament which is after the manner of a prayer and anoint him with oile (c) A Priest in dispensing the Sacraments supplies the room of Christ The Sacrament of Extrem-vnction is dispensable onely in order to the faithfull of Christ wherefore the Apostle vseth the particles if any be sick amongst you that is among you faithfull baptised for he direct's his Epistle to the faithfull onely in regard wherof t' is called the Catholick Epistle of S. Iames. in the room of Christ that is in vertue of the power and authority deriued vnto them from Christ which import's diuine institution and doubtlesse the Apostle meant that the whole entire action to wit vnction together with prayer of faith ought to be performed by a Priest as the rightfull Minister of Christ For in that sense he vsed the said particles In the name of our lord in the same Chapter speaking of the Prophets who haue spoken say's he in the name of our lord that is which were inuested with power and authority to speake in the room of our lord and indeed the holy Prophets were our lord's Minister's prophecying in vertue of his speciall inspiration and commission In the same sense the Apostle S. Paul 1. Cor. 5. vseth the particles in the name of our lord to signify that he excommunicated the incestuous Corinthian in the person of our lord Iesus-Christ saying I haue iudged him in the name of our lord Iesus-Christ to be deliuered vnto Satan for the destruction of the flesh c. Fourthly the effect of this Sacrament viz sanctifying grace these words do clearly express And our lord shall raise him vp and if he hath committed sins they shall be forgiuen him for sins are not remitted but by the infusion of sanctifying grace wherby also the diuine institution of this Sacrament is euident enough because Christ only in the new law by his speciall institution hath cloathed outward sensible rites or ceremonies with power to produce grace and remission of sins effectually And it matters not that the Apostle addeth to vnction the particles and the prayer of faith shall saue the sick for he doth not ascribe the effect of that ceremony to the prayer as if it alone were sufficient enough to cause it for therby it would euidently follow that he mentioneth and requireth vnction in vaine and to no purpose at all besid's he maketh vse of no particle that excludeth vnction but plainly signifie's by saying let them praey ouer him the sick anointing him with oyle that he attribute's grace and remission of sins to the whole entire action as it consisteth of vnction and orall prayer proceeding from and relying on the faith if not of the Minister himself which is not necessary to the effect of the Sacrament at least of the Church whose person the minister supplyeth in the administration therof and truly in the Sacraments of the new law the verball form doth more plainly and determinatly express the sacramentall effect then doth the sacramentall matter and therfore the Apostle by adding and the prayer of faith c. will signify only that the sacramentall form of this Sacrament lies claim to the best and noblest part of causality in the production of sanctifying grace but not to all the parts therof Fiftly by these words let him bring in the (d) S. Iames in the Chapter set down vseth the name Presbyter S. Luke Act. 15. S. Peter cap. 5. and S. Iohn Epis 1.2.3 vse the name Senior but both the names carry the same meaning they signify those which by holy ordination are inuested with priestly dignity and authority vnto dispensing the mysteries of God for as S. Hierom assert's Epis 85. and Euag. in the scripture-Text's set down those are meant which are Priests as to office dignity and function Besid's the Fathers in the Council of Trent and all catholick writers vnderstand per presbyteros Ecclesiae such onely as are Priests rightly ordain'd whether they be Bishops or meer Priests and according to the scripture custome in the name Presbyteri Bishops are comprehended Priests the ministers of the Sacrament are declared and determinated namely such only as are actually promoted in vertue of holy ordination vnto Episcopall or Priestly function and truly the new Testament when speaking of Church Ministers vseth the word Presbyter or Senior meaneth therby one inuested with Priestly dignity besides the Apostle could not mean
by Priests of the Church lay Elders because they are not Church-ministers taken in the proper sense neither is it their office to pray ouer the sick and to administer holy vnction vnto remission of sins and it matters not that the Apostle sayes let them bring in Priests wheras the practice of the catholick Church is to employ one sole Priest in the administration of Extrem-vnction for the true meaning therof is let him bring in some one of the Priests the Apostle vseth the signre which Gramarians call Enallogy putting the plurall for the singular number After the same manner Mat. 1. the Angell of our lord appearing to Ioseph says Take the Babe and his Mother and goe into the land of Israel for they are dead that sought the Babes life notwithstanding he mentioneth only Herod saying when Herod was dead c. Lastly in as much as the Apostle asserteth absolutly putting no limitation of time If any be sick among you he plainly sheweth Extrem-vnction (e) Since all the other precepts S. Iames inioyn's in his catholick Epistle concerne christians in all ages t' is not as to reason probable that the sole precept of anointing the sick should be giuen for a short tyme onely and according to Caluin scarcely for the space of one age but this his interpretation the Council of Trent has condemn'd sess 14. doct de Sacram. Extr. vnct and can 2. to be of perpetuall vse in the catholick Church to the worlds end which is essentiall to a Sacrament of the new law wherfore sundry ancient Fathers that liued in the subsequent ages when they speake of christian belieuers reduced through sicknesse to eminent danger of death recommend to them holy vnction as a Sacrament of the new law and alledge for it the authority of S. Iames set down * Hieron Epis 65. ad Pamach oceanum de erroribus Originis in simili re ad fidem spectūte de qua tamen prima concilia nihil definierant sic scribit Confessi sunt quod negabatur tacuerunt de quo nemo quarebat and though the first generall Councill's make no mention of Extrem-vnction neuertheless no man ought to infer from that negatiue authority an argument to the preiudice of so warrantable a doctrine for they declared and defined such point's of christian faith as were questioned and impugned by the Hereticks of those times respectiuely but then no controuersy arose concerning Extrem-vnction By the premises is plainly euidenced that the guift of healing through vnction or laying on of hands (f) S. Marke mentioneth sick persons whom the anoynting with oyle cured And in the last Chapter of S. Marke t' is promised that the imposition of hands shall heale the sick mentioned by S. Mark and practiced in the primitiue times was not this holy vnction that s. Iames prescribeth in the forenamed catholick Epistle for that was a miraculous end owment and no gifts of doing miracles did confer sanctifying grace vnto remission of sins which is proper to a Sacrament of the new law and truly that particular guift (g) Often tymes such as were not Priests heald the sick by anoynting them namely according to S. Hierom S. Hilarion that had not receiu'd the Sacrament of holy Order and according to Tertull. ad scap c. 4. A certain lay-christian named Proculus anoynted with oyle Seuerus the Emperour and recouered him thereby called the gift of healing was extended only to corporall infirmities it could cure the body but not the soul Besides one and the same spirit distributed that and all other guifts of doing miracles seuerally according to his own free will 1. Cor. 12 wherfore neither such only as by ordination were promoted to Priestly ordination nor all those had the guift of healing but to the administring of Extrem-vnction is necessary Priestly ordination for the Apostle sayth expresly If any be sick among you let him bring in Priests of the Church Also our Extrem-vnction requireth oyle of Oliues blessed (h) The Councils of Flor. in the Decree of Eugenius and of Trent sess 14. cap. 1. declare that the oyle that is applyed in and is proper to the Sacrament of Extream-vnction ought to be blessed and consecrated by a Bishop which vsage is conform to the generall practice of the catholick Church and consecrated by a Bishop neither is it applyed to euery sick person but to such only as be incorporated into Christ by faith hope and charity nor to euery part of the sick body but to the Organs of the fiue senses which be the windows that let in sin into the howse of the soul and although our Extrem-vnction be endowed with vertue euen as to the healing corporall infirmities when the supreme prouidence thinketh it expedient for the sick yet the cure of these is the secundary effect thereof only being instituted specially to heale the soul Furthermore to the forementioned healing vnction no determinat form of prayer was annexed as is to our Extrem-vnction for example the Roman Church vseth this form * Concil Trid. expressè docet ritum vsū Extremaevnctionis quem obseruat Romana Ecclesia esse optimum idque patet ex decreto Eugenij ad calcem Concilij Florentini which doubtlesse is the best our Lord in vertue of that holy vnction and his most benigne mercy grant vnto thee Indulgence of all thy offences committed by seeing hearing smelling tasting and touching and indeed the Priest that ministreth Extrem-vnction (i) The necessity of the precept requires that the form of sacramentall vnction which consistes of these word's Per istam sanctam vnctionem pijssimam suam misericordiam indulgeat tibi Dominus quicquid deliquisti per visum auditum c. ought to be repeated fiue seuerall tymes in fiue seuerall anoyntings of the fiue senses I say the precept of necessity requires this ceremony though perhaps neither a fiue fold repeating of the formall words nor a siue fold anoynting of the sick can lay claim to the essence of the Sacrament is bound to anointe the Organs of euery sense and express the name of each one particularly together with a repetition of the said form vnless he shall obserue that the sick person is seiz'd with pangs of present death for then one sole vnction and the naming of all the outward senses respectiuely is sufficient enough as to the essence of the Sacrament and vnto obtaining the fruites therof for example it sufficeth if anointing one Organ only the Priest say our Lord through that holy vnction and his most benigne mercy grant vnto thee Indulgence of all thy offences committed by seeing hearing smelling tasting and touching As to the anointing reins breasts and feet though these vnctions haue nothing of the essentiall matter yet as to them a Priest ought to obserue the custome of that particular Church wherunto he is subiect howeuer decency requireth that he omit to anointe the reins and breasts of sick women CHAR. XIX OF THE
habetis Aaron Hurvobiscum si quid natum fuerit quaestionis referetis ad eos Aaron and Hur Iudges for the deciding all differences which might arise in the congregation during his absence Exod. 24 wherefore Christ infallibly hath ordained and appointed spirituall Gouernors of necessary and perpetuall vse in his Church for the deciding all controuersies of faith and religion and for the preseruing of it in holiness to the world's end this doctrine is plainly euidenced by sundry most cleare prophesies vttered by Christ himselfe viz. Math. 16. the gates of hell shall neuer preuaile against it Math. 18. if he refuse to heare the Church let him be vnto thee as an heathen man and a publican and Ioa. 16. the holy Ghost shall teach you all truth Whereby clearly appear's that the very office of supream Iudge in order to deciding matters concerning faith and religion is proper to the Church and truly the Church and no other thing distinct from it can rightfully challenge the full essentiall proprietys or conditions here vnto required For example * In supremo iudice cōtrouersiarū requiri veritatem infallibilem in definiendo non tantum catholici sed illorū aduersarij fatentur v. g. vvhittakerus contro 10 de scrip quas 5. can 8. in 3. suo argumento alij quādo de hac re agunt Vnd. Ang. l. 1. de moribus Ecclesiae catholicae ait illam esse magistram totius sapientiae christianorum magistram castissimam not to be liable to errour at all in defining controuersies of faith and religion is one essentiall propertie in fallible verity being of necessitie ioyned to the authority of a supream Iudg that declareth sentence of iudgment in matters relating to faith which is inconsistent with errour and falshood God by a speciall and supernaturall prouidence hath constituted this Iudg in his place and appointed him as his immediate Ambassadour to propound to all christians the verity of faith least they be carryed about with euery wind of doctrine by the craftiness of Satan which office or employment he could not execute if he were fallible in the execution thereof neither should christians acquiess in his proposalls and definitiue sentences vnless they knew or supposed him infallible that is not liable to errour matters of faith depending of diuine reuelation which is not seen An other necessary propriety required in the supream Iudg is authority to exact obedience vnto his ordinances which essentiall propriety Christ declared when speaking of the scribes and Pharisies sitting in Moyses chaire Math. 23. he said all therfore whatsoeuer they bid you obserue that obserue and doe where the particles whatsoeuer they bid you obserue importe power and authority to propound vnto the Iews what they were to belieue and the particles that obserue and doe import an obligation to admit and receiue their ordinances and indeed euery common-wealth hath a supream Iudg or magistrate that propoundeth laws and ordinances vnto subiects and commandeth their compliance thereunto A third necessary propriety or condition required in this supream Iudg is to be visible and a cleare speaker Moyses visible and liuing said of himselfe as supream Iudg of the faithfull in those times Exod. 18. When they haue a matter of controuersy they come vnto mee and I iudg between one and another and declare the ordinances of God and the laws also this necessary condition appeareth by the command giuen to the people of Israel Deut. 17. thou shalt come vnto the Priests of the Leuites and to the Iudg that shall be in those daies and aske and they shall shew thee the sentence of iudgment besides Christs own words Math. 23. whatsoeuer they bid you obserue doe sufficiently manifest that the head Priests which sate in Moyses seate were visible liuing Iudges and indeed there is no ciuill nation that hath not a visible liuing and speaking law that is to say a supream Iudg or magistrate visible liuing and speaking for an vnliud and mute Iudg namely a meer written law cannot Iudg between one and another pronounce sentence of iudgment to the punishing of peruerse offenders or to declare ordinances to the suppressing of controuersies That the proprieties of this supream Iudg thus explaned be proper to the (b) By the Church is meant the high tribunall of faithfull Priests wherof the Chief visible head is the Bishop of Rome seated in the Chair of S. Peter and as he is the Chief and supream head so he is supream Iudge in consequence of which whosoeuer is affraid to be circumuented by the hardness of a question he ought to recur to him Church of Christ taken in the proper sense for a congregation of belieuing Christians including the supream visible Pastour it is plainly demonstrable for example that this Church is not liable at all to errour which is the first propriety appeares by Christs testimony alledged before Math. 16. the gates of hell shall not preuaile against it which importeth an absolute infallibility in defining propounding and teaching matters of faith for if the power of Satan that consisteth in crafty dealings to draw men into errour could ouercome the Church by making it teach any one false doctrine it would follow euidently that the gates of hell might preuaile against it in consequence of which Christ should not be faithfull in his promises Besids Christ saying Ioan. 19. the holy Ghost shall teach you all truth meant that the Church should teach nothing of errour to the worlds end and indeed that promise was made to the Apostles and their successours in the ministery and Gouernmēt of the Church because Christ before Ioa. 14. had said expresly that the spirit of truth should abide with them for euer wherfore * Aug. l. de mor. Ecclesia catholica ait si quis metuit falli difficult ate alicuius quaestionis ad Ecclesiā esse recurrendū Jtem ait Christū habere Ecclesiā loco Synagogae Et Tom. 6. con Epis Manichaeorū Non crederem inquit Euangelio nisi Ecclesiae catholicae authoritas me cōmoueret whosoeuer is affraid least he may be deceiued through the difficulty of a hard question he ought to recur to the Church established in the room of the Synagogue for as the Pharisies and Scribes teaching in the Chaire of Moyses could not deuiate from the truth so neither can the pastours of our Christian Church sitting in the Chaire of S. Peter Secondly that the Church is inuested with power and authority to exacte from the faithfull obedience to her ordinances which is the second propriety of this supream Iudg Christ Math. 18. plainly declareth saying if he refuse to heare the Church let him be vnto thee as a heathen man and a publican that is let him be excommunicated as appeareth by Christs words immediatly following * Verba illa Christi quaecunque alligaueritis super terram intelligenda sunt de censuris ecclesiasticis id etiam fatetur Cal. l. 4. insti Whatsoeuer
prinat spirit is condemned for example in the old law Numb 12. God was angry with Mary Moyses Sister and Aaron because they had detracted from Moyses she saying hath our lord spoken only by Moyses hath be not spoken also by vs and Ierem. 23. Heare not the words * S. Hieron ait falsos illos prophetas referre baereticos qui sequuntur spirituÌ„ suuÌ„ quia nequaquam inquit diuino instinctu sed proprio corde vaticinantur of the Prophets that prophesie vnto you and deceiue you they speak the visions of their own hearts and not out of the mouth of our lord and Ezech. 13. God saith thus woe vnto the foolish prophets that follow their own spirit yet say the lord saith it albeit I haue not spoken likewise in the new law this priuat spirit is condemned for in the primary age of the Church (f) Eusebius l. 3. hist Eccles cap. 12. attests that Cherintus besides his other prophane nouelties fained subtil delusions as reuealed vnto him by the ministery of Angels and according to the same Eusebius l. 5. cap. 15. Montanus and Maximilla were carried away with delusions of the like nature for among the reasons why they were cut of from the Church of God one was because they pretended vnto speciall reuelations and the Church declared that it was a thing contrary to the custom and practice down from the Apostles till those times that any particular person should presume to haue a priuat spirit reuealing vnto him matters pertaning to christian faith Cherintus was counted an Heretick for pretending vnto priuat reuelations in the spreading of sundry absurd doctrines and in as much as he asserted that Iesus-Christ was not come in the flesh Saint Ioan. Apostle Epis 1. cap. 4. writeth to the faithfull against him thus Dearly beloued belieue not euery spirit but trie the spirits whether they are of God for many false prophets are gon out into this world hereby you shall know the spirit of God euery spirit which confesseth that Iesus-Christ is come in the flesh is of God and euery spirit that confesseth not that Iesus-Christ is come in the flesh is not of God Yet althought the Apostle vsed that analogie in order to this true article of faith Iesus-Christ is come in the flesh as a certain signe to shew the falshood of Cherintus assertion neuertheless he did not mean to establish it for a generall rule to distinguish euery good from euery ill spirit or euery true from euery false doctrine for the Pelagians and sundry ancient sectaries are counted Hereticks both by Lutherans and Caluinists albeit they acknowleged the mistery of the Incarnation But the generall rule for the trying of spirits Saint Iohn clearly expresseth a very little after in his same Epistle saying Wee Apostles are of God he that knoweth God heareth vs he that is not of god heareth vs not hereby know we the spirit of truth and the spirit of errour In regard his first particular rule was not sufficient enough to discerne between euery true and false doctrine that is to say between all true and false Teachers therfore he addeth this generall rule viz. To heare or not to heare vs Apostles Gouernours of the Church alluding to Christs own words set down I uc 10. He that heareth you heareth me and he that despiseth you despiseth me Saint Iohn spoke in the person of all the Apostles and their successors in Church Gouerment with whom is deposited christian doctrine receiued from the mouth of Christ and truly it is very probable that no one of the other Apostles was aliue when Saint Iohn writ his Epistle yet what Christ promised Mat. 28. behold I am with you alwayes untill the end of the world remained then in him and euen now in the Prelats of the Church that succeed the Apostles in the administration therof wherby it is cleare that the office of supream Iudge of coÌ„trouersies in debate concerning faith and religion is proper to ecclesiasticall authoritie only howeuer in as much as no man can come vnto Christ except the Father which hath sent him draw him Ioa. 6. inward grace of the holy Ghost is necessarily required to belieue in and loue God aright vnto the obseruation of his ordinances and law of which is meant the prophesies Ierem. 31. I will put my law saith our lord in their inward parts and write it in their hearts and will be their God and they shall be my people Isa 50. and all thy children shall be taught of our lord to witt by inward grace which excludeth not outward Teachers for faith is by heareing and hearing importeth outward Teachers Moyses and the Prophets of those daies taught the people in as much as they declared vnto them outwardly the lawes of God affording nothing of inward help to the seeking of them but Christ truly God cloathed with human flesh taught by himselfe in our new law both outwardly preaching the doctrine of faith and inwardly instilling into the hearts of his people inward grace for the embracing of it and afterward before his ascention into heauen appointed outward visible Teachers and promised withall his own inward inuisible concurrence with them to the end of the world Wherfore doubtless the alledged scripturs will show only the maiority of Christ compared to Moyses and the Prophets in order to teaching matters of faith and religion together (g) According to holy scripture Io. 1. the law was giuen by Moyses but grace and truth came by Iesus-Christ The old law pointed at sin onely and made it known but the new law furnishes grace to fulfill it and purge out of our souls the leauen of sin with the plenteous measure of grace especially annexed to the new law in respect wherof it is stiled the law of grace neither is this necessity of outward Teachers excluded by the saying of Saint Paul 1. Cor. 2. he that is spirituall discerneth all things and he himselfe is iudged of noe man Ioa. 1. Eps cap. 2. ye need not that any man teach you but as his vnction teacheth you all things and it is true and is notlying and Saint Ioa. 1. Eps cap. 5. he that belieueth in the son of God hath the testimony of God in himselfe for as to the first text Saint Paul spoke of the spirituall man only that is to say of such beliuers as were perfect and knowing of christian doctrine and therby apt to discern false opinions and conceiue the high mysteries of faith declared by word of mouth or writing which is not to exclude outward Teachers and that this is the true meaning appeareth by the Apostle himselfe because he says in the very same Chapter set down We speak wisdom among them that are perfect and we speake wisdom in a mystery wherby he seâ—teth the spirituall maÌ„ against the naturall man that is versed only in the wisdom of the world or in the knowledge of naturall things and in the third Chapter of the same Epistle
scripturae and comfort of the scripturs may haue hope Rom. 15. although they doe not define and iudge all matters of faith and religion yet they (l) The Apostle 2. Timot. 3. Saith that all scripture is giuen by inspiration from God and is profitable to teach argue correct and instruct in iustice That is according to the ancient Fathers to resiste conuince and condemne false doctrines Wherfore according to the same Apostle ad Tit. l. a Bishop must be vnreproueable embracing the faithfull word and sound doctrine that he may be able to exhort and conuince those which say against it conduce mainly therunto tending specially to christian instruction and erudition besides they stir vs vp to ioyne vertue with faith and with vertue knowledg and with knowledg temperance and with temperance patience and with patience godliness and with godliness loue 2. Epis 2. Pet. which is the consistency and plenitude of the law Scripturs are liud * S. Ambros Epis 19. vocat sacras scripturas fontes viuos qui saliunt in vitam aeternam fountains springing vp vnto euerlasting life but the keeping and dressing of them is cōmitted only to the Church of Christ that was the rock whence they sprāg it is the christian catholick Church taught of the holy Ghost that cōprehēdeth the bredth lenght depth and hight of these heauenly fountaines which is to say it is a speciall prerogatiue giuen to the Church of Christ to interpret infallibly and iuridically the holy scripturs (m) According to S. Hierom Epis ad Paulum S Chrys hom 40. in Ioa. S. Austin l. 4. de doct christ cap. 3. the hardness of holy scrpitures proceeds from the profoundnes copiousnes compendiousnes therof in consequence of which a right vnderstanding of sundry passages of necessary depends of tradition as well obserues S. Austiu l. de fide oper and S. Hierom in his scripture prologue ingeniously confesseth that he could not vnderstandand the holy Prophets Isaias Ieremy and Daniel again S. Irenaeus l. 3. cap. 7. Orig. in explic Epis ad Rom. and S. Austin l. de fide oper cap. 14. confess with one accorde that S. Paul is hard to be vnderstood and especially in regard he vseth frequent hyperboles which proceeded from the vehemency of the spirit that guided his pen. which profoundness of misteries plenteousness of senses shortness of sentences haue rendred obscure hard and intricate as plainly appeareth by the holy writers of the old law namely Isay Ieremy Ezechiel Daniel and of the new law Saint Paul especially according to the testimony of Saint Peter 2. Pet. 3. wherein he speaketh of his writings thus * S. Irenaue l. 3. cap. 7. scribens de Haereticis testatur Paulū hyperbolis vti frequenter propter impetu spiritus qui in ipso fuit Idē sentiūt Origines explicat Epistolae ad Rō Aug. de fide operibus cap. 14. 15. our Brother Paul in all his Epis mentioneth things in which Epistles some things are hard to be vnderstood which they that are vnlearned and vnstable wrest as they doe also others scripturs vnto their own perdition for further proofe of this catholick assertion may be alledged the perpetuall contention between one sectary and an other concerning the interpretation of scripture Texts in reference to controuersies of faith for example from the words This is my body Luc. 22. Lutherans doe argue the true and real presence of Christs body in the Sacrament together with the substance of bread contrariwise Caluinists infer a meer figure of Christs body Anabaptists deduce out of the commission Christ gaue vnto his Apostles Math. 18. goe and teach all nations baptizing them in the name of the Father c. That baptism ought not to be administrated but to such as are de facto apt to receiue instruction And the Arians misinterpreting that saying of Christ Io. * Apud S. Joan. dicit Christus Pater maior me est alibi ego Pater vnum sumus Posterior textus explicatur ab Arianis de vnitate consensus conformitate voluntatū My Father is greater then I denied his Godhead the holy scriptures are a great light of christian doctrine for they are the dictates of the holy Ghost yet not sufficient enough to let vs see the way to euerlasting life vnless they be set on the cādlestick of the * Vt luceat omnibus qui in domo sūt Mat. 5. Church it is not the same thing to be a light and to enlighten a light vnder a bushell is a light and shineth there howeuer it doth not giue light to all that are in the house but when it is put on the candlestick Math. 5. euen so the scripturs light put vnder a bushell that is vnder the interpretation of priuate wits continueth a shining light in it selfe neuertheless doth not enlighten vnto euerlasting life but when it is put on the candlestick of infallible authority proper to the Church of Christ Again the scripture is a booke written within and on the backside Apoc. 5. the outward writing is the letter that killeth the inward the spirit that giueth life 2. Cor. 3. as the soul quickneth the body (n) S. Austin ser 70. de tempore expounding the sacred Text Epis ad Cor. the letter killeth the spirit quikneth If saith he thou follow the true sense of scripture which is the spirit that giues life to the soule it will bring thee vnto saluation but if thou shalt neglect the true sense adhering to the outward letter presuming the true sense to be therein it will often tymes lead thee into errour And according to Tertul. l. de resur carnis Heresies spring vp in regard the scriptures are misinterpreted And he speaking of S. Pauls Epistles affirms that it ought not to seem a hard thing or any way strang that from thence errours should arise since heresies must be 1. Cor. 11. which notwithstanding would not be if the scriptures were interpreted aright Heresies must be not becaus God hath appointed that they should be but because he permitted that they might be and mans free will together with pride and malice makes them to be against Gods positiue will howeuer the supream prouidence from euil heresies draws good things soe the spirit or sense of the scriptures quickneth the letter but to come vnto the spirit of necessity there is required the opening of the booke which the Church onely can doe trusted with the key of authority that openeth it wherfore in as much as many men down from the begining of christianity to these times haue adhered rather to the letter then to the sense of scripture and thence cut out vnauthorized interpretations of their own many heresies haue sprung vp to the distruction of infinit souls wherof Christ prophesying said heresies must be He fore saw that euen of such as were incorporated into his Church would men rise * S. Cypri Epis 55. ad Cornelium Nec aliunde
whose souls likwise must be allowed to haue essētiall blessednes afore shall receiue full blessedness that is shall be inuested with a double stole of glory whereof one regardeth the body and the other the soul Of this consummate and perfect felicity speaketh S. Mat. cap. 20. and the Apostle 2. ad Tit. 4. whereby the hire or reward there mentioned is signified full blessedness giuen to all the good labourers together when the euening was come that is to say to all the Saints at the day of the generall resurrection for though all of them were approued by the testimony of faith and translated into the kingdome of Heauen as to their souls neuertheless as the same Apostle teacheth Heb. 11. they receiued not the promiss God prouiding that they without vs shall not be consummate that is (e) S. Aug. ser 4. de festo Innocent nameth the full reward of the blessed which imports the glorification of soul and body the felicity of the generall resurrection And Epis 66. he calleth it the whole mans compleat immortality and Epis 99. he expounds the sacred Text Heb 11. of consummate blessedness and the particles When euening vvas come Mat. 20. of the generall iudgment shall not haue the enioyment of full and perfect felicity till the generall resurrection and indeed S. Paul doth not say that they should not be crowned without vs but that they should not be consummate without vs that is should not receiue the whole promised reward consisting in the blessedness of the soul togeather with the glory of the body which is S. Chris obseruation expressed in his 28. hom vpon the Epistle to the Hebrews and noe man can say that there the Apostle meaneth by promise blessedness as to the soul only without hauing him contradict himselfe for he says in the same Chapter that Dauid Samuel and the other Prophets had obtained promises or promised blessedness without vs which is meant of the souls blessedness obtained at Christs Ascention into Heauen and truly seeing that a pure soul remoued out of the body is capable of beatificall vision as the reward of its merits in reason it is fitting that it should be beatified before the resurrection of the body whereof Christ is our example whose soule was blessed before his resurrection and it matters not that S. Iohn saith Apoc. 6. that he saw the souls of martyrs vnder the Altar for by the word Altar he cannot meane an * Lutherus in gen ex Staphilo 2. p. de tripartita eius Theologia Et Cal. li. 3. Insti cap. 25. docent sanctos homines tātum esse in Atrio paradisi ibique exspectare diem vniuersalis iudicij outward Court or porch of Heauen where some sectaries will needs haue all the Saints to abide without knowing god vnto blessedness till the generall resurrection because the Apostle saith immediatly after in the same Chapter that white stoles were giuen to euery one which signifies the clear vision of God Besids in the following Chapter he expresly affirmeth that they were in the presence of the throne of God and serued him day and night in consequence of which it is plain that souls are not banished Heauen and depriued of the crowne of iustice which is the clear sight of God till the day of generall resurrection Wherefore of necessity the Apostle S. Iohn meant by the word Altar so ne secret intellectuall room vnknown to vs and in the house of God are many lodgings Io. 14. where those blessed souls offer continually sweet in cense of prayses to their Creatour notwithstanding all this the holy Church had not declar'd this catholick doctrine as an express article of faith before the time of Pope Bennet the twelth who was the first that defined it which is noe strang thing for though the present Church laies no claime to new reuelations neuertheless all reuealed doctrines were not at once propounded if the Church had defined the validity of baptism administrated by Hereticks before or in that age S. Cyprian liued he would neuer haue asserted an opinion contrary there to as witnesseth S. Aus who often excuseth him in regard that controuersie arose before the definition of a generall Council and the same may be said of sundry other controuersies pertaining to faith or generall manners which the authority of the Church guided by the holy Ghost hath determined according to the occurring exigence thereof in all times respectiuely in consequence of the premises such ancient Fathers if any such were as denyed the enioyment of the clear sight of God before the generall resurrection in any age preceding the definition of the Catholick Church in reference thervnto are excusable yet it is certaine that euen all Fathers generally doe declare in their writings the doctrine which the Church now propoundeth in her definitions in order to the said controuersy as doe plainly proue Coxius Egid. Bellar. c. and the common vnanimous consent of Fathers ought to be preferred before the priuate opinion of a few only howeuer truly no man can say that euen S. Irenaeus and S. Bernard which seem to speake darkly and as it were doubtfully in relation to the said catholick assertion S. Irenaeus li. 5. aduersus haereses cap. 31. S. Bern. ser 4. de omnibus sanctis did exclude Saints from the clear sight of God or did confine them to an outward Court or porch of Heauen till the generall resurrection without haueing them (f) Albeit S. Irenaeus in some parte of his writings may seem to exclud from heauenly blessedness good souls till the day of generall resurrection neuertheless l. 1. con Haer. cap. 29. l. 2. cap. 63. and in sundry other places he asserts the enioyment of beatificall vision in order to iust souls clensed from all vncleanes before the reassumption of their bodyes the same teacheth S. Bernard Epis ad Fratres de Hyber ser de obitu Humberti Monachi Epis 229. notwithstanding that in some places of his writings he may seem to incline to the contrary opinion Wherefore Sixtus Senensis l. 6. Biblio sanct annota 348. piously aduiseth euery man to expound the sayings of these Fathers in order to the fulnes of glory that blessed souls receiue in the generall resurrection when their resumed bodyes are glorified contradict themselues in other places of their writings and as to Pope Iohn 22. if it was his priuate opinion that the Saints doe not see God face to face till the generall resurrection yet he proceeded not to a definition in reference thereto * Benedictus 12. in extra quae incipit benedictus Deus ait Ioannem 22. morte praeuentum nil potuisse definire circa illam difficultatem as witnesseth Pope Bennet 12. his successour in the Pope dome Besides * Ocamus 2. par sui dialogi cap. 8. Ocham that was a profess'd enemy of Iohn 22. writeth that in a consistory of Cardinalls this Pope declared that as to that matter of controuersy
no definition was past and that vpon notice of any he should be most ready to embrace the sense and defend the sentence of the Church which testimony giueth euidence enough to belieue that Pope Iohn neuer defined the said controuersy As the Catholick Church guided by the holy Ghost asserteth the Saints reigning with Christ to haue actuall enioyment of blessedness so likwise declareth them to be our Aduocats mediatours and intercessours in the sight of God Although the office of aduocation mediation and intercession (g) Although Rom. S. Christ is said to make intercession for vs neuertheless the Churches custom is not to say Christ pray for vs but Christ haue mercy of vs. Thereby preferring his diuine before his human nature that is we pray vnto him as God and not as man and this Church practice taketh away the occasion of erring with the Arians which denyed the diuinity of our Sauiour Christ is proper to Christ alone as to the most excellent manner thereof for as much as he only without the helpe of man or of any Angel through the proper merits of his own passion and death on the crosle payed the full ransom or price of all sins whereby he reconciled vs to God in respect of which the Apostle calleth him the * Est vnicus mediator Christus ratione scilicet ac medio redemptionis qui proprio sanguine in cruce effuso nos ab inferno à diabolo ira Dei Patris redemit eidem nos reconciliauitâ—â—â— est aut◠〈◊〉 solus mediator ratioue medio intercessionis precum onely mediatour between God and man 1. Cor. 2. that is the sole singular mediatour taken in the singular sence of redemption after which sort also he is our sole Aduocate and Patron that by himselfe alone procured for vs mercy in the sight of his diuine Father and truly noe Christian asketh or obtaineth grace in this life or glory in the next but in vertue of his merits neuertheless the Apostles and Saints in Heauen and the faithfull on earth that deale with God by intercession and mediate with Christ by prayer also vnto procuring for vs saluation lay clame rightly to the office of an Aduocate and mediatour taken in a more large sense according to the common vsage of speech and the scriptures euidence as much which attribute the name of mediatour to Moyses Ieremy the Apostles and others as clearly proueth S. Cytill l. 12. Thom. cap. 10. also they giue the name of Sauiour and redemer to meer creatures Iud. 3.92 (h) S. Bernard ser that begins Signum magnum apparuit Teacheth that there is need of a mediatour to the mediatour Christ neither is there any better or more profitable then the Virgin Mary The obedient Virgin Mary saith he is made the aduocate of the inobedient Virgin Eue wherefore the holy Church calleth the Virgin Mary our Aduocate besids S. Greg. Nazian ora ad Grego Nysse asserts that Martyrs are mediatours between vs and God and so teacheth also S. Chrysostome in psal 50. and S. Hierom Epis ad Vigilant cap. 3. if the Apostles saith this great Doctour of the Church and Martyrs inuested with their bodyes did pray for others when they ought to haue been solicitous for themselues they pray rather for vs now being deliuered from their bodyes after their victories crownes and triumphs Again S. Austin Epis ad Paulinum calleth Bishops the peoples Aduocates in as much as they giue them their benediction Esdras 9.27 Act. 7.35 Wherefore Christ is our Aduocate after a far nobler manner then the Saints are Christ maketh intercession for vs in as much as he representeth to his diuine Father his own merits in our fauour The Saints in as much as they offer for vs their prayers through the merits of Christ Christ exhibiteth for vs what is his own Saints offer for vs what is Christs and therfore are but inferiour and secundary intercessours which neuer ask or obtaine any grace for vs but through Christ our lord which is the close of all Church prayers addressed to the blessed Saints in consequence of which the greatness of Christs glory suffereth nothing of preiudice but rather is illustrated thereby since through the immensity of his merits he did not procure only that his own prayers should be graciously heard and accepted in the sight of his diuine Father but likwise the prayers of euery one offered in his name aright in regard wherof the Apostles Martyrs and other Saints that reigne in Heauen hauing here on earth * S. Cypria magnus charoruÌ„ numerus nos in coelo exspectant .... de sua salute securi pro nostra soliciti espoused the generall interests of their neighbours and after the imitation of Christ their head promote by intercession the spirituall aduantages of all notwithstanding that their own concernments might haue exacted of them their whole employment in the behalfe of themselues being not then certain of heauenly blessedness doubtles whereas now they enioy a full assurance of the crownes of iustice which their victories haue merited their desires to aduance the spirituall interests of their friends on earth abound more and their charity soliciteth more for our admittance into Heauen to be partakers of their inheritance in the light of glory Coloss 1. * Tom. 1. Conciliorum Epis 1. S. Clemens in initio S. Clement in his Epistle to S. Iames called the brother of our lord auerreth that S. Peter encouraging him to accept after his death the gouerment of the Church promised that after his departure he would not cease to make intercession for him and his flock therby to ease him of his pastorall charge Likwise * Ser. 3. in anniuersario die assumptionis S. Leo the great that succeeded in the Church-gouerment ascribeth the good administration therof to the prayers of S. Peter to whom Christ said before his passion and thou being conuerted confirme thy brethren and after his resurrection feed my sheepe my lambs And indeed S. Peter himselfe saith in the first Chap. of his second Epistle that he would endeauour after his decease that the Christians of those dayes might haue frequent remembrance of the things which he had taught them wherby it is euident enough that the Saints departed haue * S. Grego l. 4. dial ca. 33. quid est quod ibi nesciunt vbi scientem omnia sciunt Loquitur de sanctis in caelo Deum clarè intuentibus vnderstanding and memory and in earnest otherwise the comparison Christ made Math. 22. to wit the Saints are as the angels in Heauen had been very impertinent for * Euseb l. 6. cap. 4. refert Potamiena cum iret ad maatyrium promisisse se post mortem suam impetraturam à Deo misericordiam pro Basilide qui fuit vnus ex militibus qui ducebant illaÌ„ ad locuÌ„ supplicij the heauenly Angels (i) It appears euidently by Christs owne words Luc. 15. how
carefully heauenly Angels endeauour to bring mortalls vnto eternall blessedness being they reioyce in the repentance of a sinner Wherefore Orig. hom 1. in Ezech. prayeth his Angel to receiue him conuerted from his former errour reioyce at the conuersion of a sinner Luc. 15. Besids according to the common vsage of the primatiue Church one beleeuing christian bargained with an other that he who went first to Heauen should pray for him that abided on earth Let vs saith S. Cyprian Epis 57. pray mutually one for an other and whether of vs two shall through the diuine mercy be first called for let his loue continue and his prayers not cease for his brethren and sisters in the world In like manner S. Hierome spoke to Heliodorus Epis 1. cap. 2. saying that when he is once in Heauen he will pray for him that exhorted and encouraged him to embrace a monasticall state of life Moreouer in the law of nature Abraham made intercession to an Angel for his sons Ioseph Ephraim and Manasse Gen. 48. the Angel which hath deliuered me from all euill bless these children And albeit it cannot be proued that in any time during the old Testament the people of God prayed directly to the holy Patriarkes and Prophets after their decease in regard then the Saints departed were not translated into Heauen and inuested with whiâ—e cloathes of glory their habitation being vnder the earth as in a prison 1. Petri 2. neuertheless they made intercession to God humbly asking of him mercy and grace through the merits of the said Patriarches and Prophets * Psal 131. memeÌ„to Domini Dauid omnis mansuetudinis eius propter Dauid seruum tuuÌ„ non auertas faciem Christi tui Salomon asked of God meet helpe in regard of his Father Dauids great merits * Exod. recordare Domine Abraham Isaac Jacob scruoruÌ„ tuum and Moyses in respect of the good workes of Abraham Isack and Israel the faithfull seruants of God Likewise the ancient Iews made intercession to God through the prayers of their progenitors departed And the holy Prophet Ieremy (k) Baruch cap. 3. prayeth thus O lord omnipotent God of Jsra Heare the prayer of the dead of Israel and though some sectaries count Baruch as apocryphall neuertheless the ancient Fathers and Councills haue ranked that book with diuine scripture both vnder the name of Ieremy Baruchs vncle and vnder the inscription of Baruch which is more proper Again the Councill of Laodicea in the last canon mentioneth Baruchs lamentations and Ieremyes Epistles Moreouer the Councils of Florence and Trent haue defined this catholick truth after his death praid much for the people of Israel 2. Mach. 75. Neither doth the Prophet Isaias preiudice this catholike truth saying cap. 63. Abraham knew vs not and Israel was ignorant of vs for he meant only that Abraham and Iacob did not acknowledge the Iews of those days for their children because of their greiuous sinns and iniquities as the ancient Fathers interpret that scripture Nor Ecclesiastes when hee saith the dead know noe more and haue reward noe more For his meaning is not to take all vnderstanding and knowledge from soules remoued out of their bodyes but to inculcate vnto vs that it is impossible after our departure out of this world to merit a reward the time of this life being a necessarie requisite there to according to Christs own testimony Io. 9. the night cometh when noe man can worke But now the ingagement mentioned in the character of Purgatory calleth for an answere vnto the Digbean White that hath studied diuinity 40. yeares who as to the contents of this character mainly resisteth the constant (l) Mr. White in the third account of the midle state of souls boldly asserts that though to pray for the blessed be against the common practice of the Church neuertheless he is not of so vveake a stomack as not to digest that morsell so that he maks not only the Church liable to errour as to manners and doctrines vniuersally receiued approued and practiced which is a manifest heresy but himselfe the Churches Reformer and vniuersall practice of the Catholick Church agreeing with so large and euident testimony of scriptures Councills and Fathers as are set down for example in the third accompt of his midle state of souls to proue that the ancient practice of the Church was to pray for the dead euen after their souls were beatified He alledged the 2. Epis and 1. cap. to Timothie where the Apostle thus prays for Onesiphorus Our lord grant him Onesiphorus to find mercy from our lord in that day by which words this knowing Master that hath studyed 40. years to build a Theology on Digbean peripateticks will of necessity proue that S. Paul prayed that Onefiphorus might find mercy after he was beatified Shall I deny saith he the Apostle prayed that Onesiphorus might find mercy euen after his soule was beatified the Text on all sides confessed for bids me what then will our aduersaries say this was not to pray for the blessed common sense permit's them not S. Paul did it But doubtless no knowing man in Theology or ecclesiasticall historie that is vnpartiall dare say for his credits sake that Mr. White doth clearly proue against the whole practice of the Church that the faithfull on earth must pray for the blessed because the Apostle prayed for Onesiphorus saying Our lord grant vnto him that he may find mercy of our lord in illo die in that day for Onesiphorus was not dead when S. Paul prayed that he might find mercy of our lord in illo die In consequence of which Mr. Whites inference from the words alledged carries no weight with it at all being grounded vpon a very false supposall Howeuer the good prayer of the Apostle was not in vain for according to the martyrologes both Latine and Greek Onesiphorus was honored afterward with a crown of martyrdom in Hellespont in consequence wherof doubtless he found mercy of our lord in that day that is in the day of particular iudgment after his death for it is the constant Tenet of the Catholick Church * Apoc. 14. Beati mortui qui in Domino moriuntur à modo iam dicit spiritus vt requiescant à laboribus suis Hic sacer textus osteÌ„dit beatos morientes id est martyres aliosque fideles decedentes perfectè iustos sine omni macula reatu poenae id est obligatione ad poenam noÌ„ expectaturos vniuersale iudicium vt accipiaÌ„t beatitudinem ita explicat S. Aug. l. 20. de ciuit cap. 9. that martyrs by their death suffered for the confessing of Christs faith be perfectly purged of sin both in order to the guilt and paines therof and immediatly possess their glorious crowns which is the beatificall vision as S. Austin lib. de peccatorum meritis expresly teacheth saying he that prayeth for a martyr doth an iniury to a martyr The same doctrine the Councill of Trent ses
5. asserteth touching children that die immediatly after baptism notwithstanding they will receiue aduantages in order to their bodies in the day of generall resurrection But as to Onesiphorus Mr. White perhaps will answer that the Apostle supposeth him dead because in the same Chapter t is said Our lord giue mercy to the house of Onesiphorus Yet that form of speech doth not make him dead for the Apostle sayeth Rom. 10. salute them which are of Aristobulus his house and Mr. White cannot make it appeare by any orthodox writer that then Aristobulus was dead again the same Apostle 1. Cor. 10. writeth thus now brethren I beseech you ye know the house of Stephanus and Fortunatus be you obedient vnto such and yet it is certaine that Stephanus and Fortunatus were liuing at that time for the Apostle saith in the same Chapter I am glad of the coming or presence of Stephanus and Fortunatus Howeuer the Latine and Greek Martyrologes ought to carrie more weight with wise and iudicious men then Mr. Whites meer asserting the contrary But let his supposall be admitted gratis what doth he infer thence Mary that the soul of Onesiphorus bath not already found that mercy the Apōstle prayed our lord might grant vnto him because the Apostle praid that Onesiphorus might find it in illo die in that day In earnest a manifest weake inference in regard it relies on a false supposall as the former did viz. that of necessity by illo die thay day is meant the day of generall iudgment neither doth Mr. White produce any proofe besids his own bare assertion to shew that to be the Apostles meaning nor indeed can he produce any for both the words that day as likwise euen the words the day of our lord doe commonly signifie in scripture and namly 1. Cor. 5. 2. Cor. 1. Philip. 1. 1. Thes 2. as doe * Doctores Rhemenses in Annot a. super cap. 3. Epis 1. ad Cor. obserue Catholicke writers either the particular or generall iudgment And doubtless the mentioned Text of the Apostle is truly very fied in respect of particular judgment where vnto euery man is liable immediatly after his death because euery one shall be iudged in the generall iudgment according to the account he giues after his death at the particular tribunall of diuine Iustice and not only the fauour that a soul findeth in the generall iudgment but also the fauour that it finds at the particular iudgment is called in the scripture mercy both the one and the other being shown vpon the score of good works which proceed from the mercyfull grace of God through the merits of our lord Iesus-Christ Hereby plainly appeareth the vnquietness of Mr. Whits hawty spirite for as much as through a sacrilegious ambition he endeauours to wrest the Apostles words to ouerthrow the common practice of the whole Church of God Moreouer in persuance of his vnquiet ambition he passeth from this scripture-text vnto Church Lyturgies bearing himselfe confident to euidence thereby that the vnanimous consent of antiquitie witnes plainly on his side Let S. Iames be our first witness saith he in his lyturgy of the Hierosolymitan Church be mindfull lord God of the spirits and their bodyes whom we haue commemorated or not commemorated who were orthodox from the iust Abell to this present day Thou grant them there to rest in the region of the liuing in thy kingdom in the delights of paradise And to assure the reader that the Hierosolymitan Church which by origine is the Cheif in as much as she begun from the iust Abell could not exclude any he produceth S. Cyrills testimony for which he citeth his first catechesis next faith S. Cyril for the holy Fathers and Bishops departed and of all vniuersally who are dead from amongst vs. The second witness S. Basils Mass or lyturgy Bee mindfull also of all who haue slept in hope of resurrection vnto life euerlasting The third witnes S. Chrys Mass or lyturgy For the memory and remission of their sins who were the founders of this habitation worthy of eternall memory and all who haue slept in thy communion in the hope of resurrection and life eternall our orthodox Fathers and brethren The fourth witness S. Marks Mass or lyturgy Giue rest our lord our God to the souls of our Fathers and brethren who haue slept in the faith of Christ mindfull of our Ancestours from the begining of the world Fathers Patriarks Prophets Apostles Martyrs Confessors Bishops Saints and iust men all the souls of Those who departed in the faith of Christ and moreouer of those whose memory this day we celebrate and our holy Father Marke the Euangelist to the souls of all these giue rest our supream lord and God in thy holy Tabernacle c. and he concludes saith Mr. White to their souls grant rest and admit them to the kingdom of Heauen The fift witnes S. Greg. the great his lyturgy Remember also o lord thy seruants who haue gone before vs with the sign of faith and now rest in the sleep of peace To them our lord and all that rest in Christ wee beseech the grant a place of ease and light and peace From the witnesses set down Mr. White argueth thus So many Patriarchall Churches continually in their publick lyturgyes beseech God in generall tearmes to giue saluation to all the faithfull departed assigning them a place of ease light and peace and where none is excepted all are included and in our case eminent Saints particularly named we cannot therefore doubt but that prayer was anciently offered for the blessed that is to say we cannot doubt but that the ancient Churches offered prayers for such as departed in the faith of Christ that they might find mercy saluation place of ease light and peace euen after their souls were beatified these aduantages according to Mr. White being the motiues on which ancient Churches grounded their prayers suffrages and sacrifices which they offered for such as were already blessed that they might find mercy place of ease light and peace which implies manifest weakness for he contradicts himselfe since blessedness is a clear sight of God importing of necessity saluation mercy place of ease light and peace Wherfore it seems a strang thing that vpon such premises he should conclude with soe much confidence as if the point were euidently clear that the anciēt lyturgyes acknowleged prayers for the blessed as to procuring them mercy saluation place of ease light and peace besides it s not as to reason consonant that the said lyturgyes should require the prayers and sacrifices of the faithfull on earth for the aduantages of the blessed in Heauen since these (m) As to the Churches lyturgyes it is obseruable 1. That in Saint Iames lyturgy these words are set down Let vs celebrate the memory of the most holy immaculate most glorious Mother of God and euer Virgin Mary and of all the Saints that through their prayers vve may obtaine
mercy Whereby it is euident that the Apostle did not conceiue that our prayers might benefit the Saints vnto the obtaining of mercy or an encrease of glory but that wee might be saued and glorified through their prayers 2. S. Basil in his lyturgy prayeth thus O lord let none of vs receiue the holy body and blood of thy Christ vnto iudgment or condemnation but vnto finding of mercy and grace in the society of all the Saints vvhich haue been pleasing in thy sight Patriarcks Prophets Apostles Euangelists Martyrs Confessors .... specially the holy Immaculate Virgin blessed lady Mother of God through vvhose intercession visit vs o God After the same manner S. Chrys prayeth in his lyturgy but Mr. White conceals these parts of the lyturgyes as all moderne sectaries haue done afore altering the lyturgyes as he doth to proue that souls departed are not translated into Heauen before the generall resurrection Nicolaus Cabasalas a Greek Author who about 300. yeares agoe set forth an exposition of the Greek lyturgy affirms cap. 33. that to offer sacrifice for the Saints is to giue God thanks for them For the Saints saith he the Church offereth this rationall vvorship and honour as a thanks giuing to God and especially for the blessed Mother of God vvho exceeds all others in sanctity from whence he infers that a Preist prays not for the Saints but prayeth them that he may be assisted by them in his prayers And cap. 49. saith expresly that if a Preist should properly pray in the Mass for the Saints it would follow that he should pray for the blessed Virgin who is aboue all intercession and more holy by many degrees then the Apostles themselues Besids in the whole Chapter 49. he impugnes those who taught that a Preist prayeth in the Mass for Saints and shews clearly that the Latin praeposition pro. in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in English for is not alwaies a token of intercession but sometymes of thanksgiuing which he proues euidently enough from the words of the lyturgy Again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometymes signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is in the room of an other so that to offer sacrifice for the Saints may signifie to giue thanks to God in the name or room of the Saints in order to the many graces and benefits which his diuine goodness hath confer'd vpon them And though this Author was a schismatick neuertheless he deliuered plainly the sense of the Greek Church and his authority is warrantable being put with the ancient Fathers lyturgies giue clear euidence of prayers and intercessions made to the blessed Saints for the releife of all the faithfull both liueing and dead that stand charged with any guilt or defiled with any vncleanes Again to shew the extreame wantonnes of Mr. Whites witt in order to singularitie t is certaine that down from the first age of the Church to these times he cannot produce one amongst all the ancient and moderne orthodox writers that interprets the said Masses or liturgyes in his sense to wit of prayers and sacrifices offered for the aduantage of the blessed these hauing noe need in regard they are satiated with the plenty of the house of God satisfyed with the fountaine of life conforted with the son of light and inebriated with euerlasting pleasurs Psal 35. wherby t is euidently manifest that although blessed Saints be commemorated in the lyturgyes of the Church and the August sacrifice of Christs precious body and blood is said to be offered for them Neuertheless it is neuer said or meant that such commemorations and offerings were done to benefit them and indeed to offer the Churches sacrifices for the ancient Fathers Patriarcks Prophets Apostles Euangelists Martyrs according to the approued interpretation of all orthodox writers is thereby to celebrate their memory vnto honoring and reuerencing them and to beseech God that through their prayers and intercessions he will heare our prayers and supplications We all saith S. Cyrill Hierosoll catechesi 5. mystigogica where he explaines the words of the Greeke lyturgy beseech thee and offer vnto thee this sacrifice in commemoration euen of those who are dead from amongst vs. First of the Patriarcks Apostles Martyrs that God through their intercessions may receiue our prayers After the same manner speaks S. Austin in his 17. Sermon vpon the words of the Apostle 'T is saith he the practice and custome of the Church which the faithfull know that when martyrs are commemorated at the Altar of God we pray not for them but for the rest commemorated which are dead from amongst vs wee doe pray because it is an iniurie to pray for a Martyr to whose prayers we ought to be recommended Hereby is further euidenced that albeit the lyturgyes especially some of those which Mr. White alledges on his side seem to direct the suffrages of the Church wherof the sacrifice of the Altar is Cheife euen to the helping of such as be departed in the faith of Christ rest in peace and are counted for eminent Saints already Howeuer that seeming apparence ought to be ascribed to the intricacy of the lyturgyes wherin words and sentences are obscurly set down and the meaning of the Church thereby is to be vnderstood in order only to such faithfull departed as haue need of helpe Wherfore S. Tho. supp q. 71. art 8. teacheth that the blessed Saints in regard they haue full enioyment of all things in as much as they are satisfied with the fatnes of the house of God haue noe need of the Churches suffrages and S. Cyrill Cateches afore mentioned where he explicats the words of the Greek lyturgy writeth thus We pray to God for the common peace of the Church for the tranquility of the whole world for kings for souldiers for the sick for the afflicted in sum for all which haue need of help Which shows euidently enough that the ancient Churches neuer offered their suffrages for the helping of the blessed Saints that suffer nothing of want But lord God what crafty dealings Mr. White vseth to bring the stream of Church lyturgyes to run on his side some words he cuts of others cites amiss and especially omits what concernes the B. Mother of God as likwise the ad dresses the Church maks to the Saints of God for helpe through their supplications and intercessions besides to proue more particularly that S. Iames lyturgy of the Hierosolomitan Church allows of prayer for the benefit of the dead vniuersally in as much as it saith be mindfull lord God of the spirits and their bodyes whom we haue commemorated or not commemorated who were orthodox from the iust Abell to this present day Mr. White addeth these words But let vs consider more particularly the point of praying for the blessed the Hierosolymitan Church is by origine the Chief the begining from the iust Abell cannot certainely be supposed to exclude any and S. Cyril the Heire of S. lames in his first Catechesis will assure vs she
deadly schism caused by themselues that departed from and not by Catholicks that abided in her In euery ciuill state such as dissobey not such as obey authority such as abrogate not such as conserue the ancient lawes and ordinances such as reject not such as keep the setled customes therof bear the infimous brand to all posterity of being the men that rent and diuided the common wealth but Protestants haue dissobeyed not obeyed abrogated not preserued reiected not obserued the authority lawes and Customes of the Roman Church hauing by their own power only vnder a specious colour of reformation introduced nouell doctrines lawes and rites contrary to the vsage and practice therof wherfore they of necessity bear the guilt of deadly schism and not Catholicks that haue altered nothing Besides Protestants went out of the Roman Church without cause for at the time of their departure the Roman Church retained all requisits necessary vnto saluation for then was there no Christian Church vpon earth Seperated from her so that when the Protestants reformation begun the Roman Church or none was the true Church of God in consequence of which their departure was without cause * Aug. l. 3. de baptis con Donat. c. 2. in fine ait si Ecclesia Romanae sit verae Dei Ecclesia in qua salus haberi potest non habent Donatista sua pracisionis aliquam defonsionem sed exeundo communionem Ecclesiae relinquâ—â—do in quae poteraÌ„t saluari irrucrunt in sacrilegium schismatis For whosoeuer goeth out from a Church wherin he might attaine to saluation goes out without cause and commits sacriledge of damnable schism as the great Doctour S. Austin teacheth in his third book of baptism against the Donatists Moreouer this asserted truth appeares euidently by the foundamentall doctrines of Protestant Religion which are as opposite to the faith of the Roman Church as the ends of a Diameter are ouerwhart and cross For example Protestants commonly teach that good works proceeding from diuine grace can neither iustify nor merit saluation these being prerogatiues of faith only in regard wherof it beares the name of iustifying faith but all ancient and modern Pastors and Doctours of the Roman Church assert that good workes exercised in and by diuine grace doe bring vnto iustification of life and that they are in order to merit causes of euerlasting saluation as wicked workes in order to demerit are causes of perpetuall damnation Protestants commonly teach that the sacrifice of Mass wherin Catholick Priests offer the body and blood of Christ for the liuing and dead is a blasphemous tale and a daÌ„gerous deuise Protestants coÌ„monly teach that confirmation Penance Order Extream-vnction and Matrimony want requisits necessary to an Euangelicall Sacrament Protestants commonly teach that the doctrines of Purgatory Indulgences religious veneration of holy Reliks pertaining vnto and inuocation of Saints are idle fancies and trifles crept into the Church without warrantable authority of scripture testimony Protestants commonly teach sundry other doctrines as foundamentall requisits to their religion clean contrary to the faith of the Roman Church as is manifestly demonstrated in the Characters concerning the outward Sacrifice of Masse Confirmation Penance Order Extrem-vnction Matrimony Purgatory Indulgences and Adoration From the premises is inferred that the Protestant Reformation cannot borrow of the Roman Church visible existence together with continuall succession of Pastors vnto perpetuating that Church in foundamentall Articles of faith vnto excusing from schism Howeuer it cannot be denyed but that Protestants can shew clearly that the whole body of doctrines foundamentall to Protestanism hath been asserted by sundry learned men that liu'd in sundry ages respectiuely long before their reformation began namly Simon Magus taught that faith alone was an expedient sufficient vnto saluation as witnesseth S. Irenaeus and rejected good works as vnnecessary therto as doth attest Clemens Romanus Manichaeus despised the Sacrifice of Masse spoiling Christs Church of all outward sacrifice as witnesses S. Austin Nouatus impugned the Sacraments of Confirmation Eucharist Extrem-vnction and Matrimony as S. Cyprian affirmeth Vigilantius detested the inuocation of Saints and the veneration of their Reliques and likewise single life of Priests as S. Hierom relateth Iulian the Apostat had in detestation the cross of Christ and demolished his statue as Eusebius writeth Aerius condemned prayers and sacrifices offered for the souls departed as S. Austin and S. Epiphanius auerre But that which is exacted of the Protestants is to shew from the first age for 1500. yeares a setled company of Christians and the place country town or village where they liued that taught and preached the whole body of their foundamentall doctrines it is not enough to produce the example of such as at different tymes and in different places agreed with them in two or three of their Articles for that is not sufficient vnto constituting a society of true belieuers because so Turkes and Iewes might be lifted for Protestants these agreeing with them as to sundry Articles namely they deny the Popes supremacy transubstantiation inuocation of Saints and the sacrifice of the Masse Again the fore named sectaries themselues were destitute of visible existence and perpetuall succession and consequently could not deriue either of both vnto the Protestant Church Besides Simon Magus Manichaeus Nouatus Vigilantius c. bear the infamous brand of being condemned Hereticks before the ProtestaÌ„ts reformation begun Howeuer some Protestants there be that endeuour to proue their visible existeÌ„ce in a long line of succession from the Albigenses but vnaduisedly first because this seed of sectaries knowes not to deriue the Genealogy of their own Religion down from the Apostles which is the question in debate wherin satisfaction is expected secondly the Albigenses are condemned Hereticks that taught doctrine impious and blasphemous for example they asserted a good and an euill God denyed originall sin reiected baptism and impugned the resurrection of bodyes By the premises plainly appeareth that Mark Antony de Dominis Bishop of Spalatto his distinction between foundamentall and not foundamentall Articles of faith carrieth nothing of weight with it t' is like a specious building that wantes a good foundation to support it And truly it is as impossible an enterprise to proue the visible existence and perpetuall succession of Protestant Pastours from the Roman Church as it is for Caluinists to shew that the true Church of God laid hid for sundry ages inuisible without perishing which is impossible also for the markes of a liu'd Church are professing of faith preaching of the diuine word instructing of the illiterate and administring of the Sacraments which functions can noe more be executed in a Church that is inuisible then in a Church that is perished FINIS Laus Deo eiusque Matri Sanctissimae omnibus Sanctis Omnia Sanctae Romanae Ecclesiae subiecta sunt
vnto instruction and * Hoc facite in mean coÌ„memorationem id est in memoriam passionis mortis meae Et 1. Pet. 4. Christo passo in carne vos eadem cogitatione armemini Vnde ait S. Bernardus passio Christi est vltimum resugium contra omnes illicitas voluptates visa inquit Christi passione quis tam deliciosus qui non abstineat quis taÌ„ iracundus vt non doleat quis tam malitiosus quem non poeniteat S. Augustinus nullum est ait remedium salubrius quam iugiter cogitare de passionâ— Christi full commemoration of Christ his death and passion in compliance with his own commande as it is plainly obseruable in the garments wherwith the Priest is inuested during the tyme of sacrifice as likewise in the Altar and ornament's therof for example 10. The Amice in as much as it is a linnen cloath which the Priest pulls ouer his face and fasten's in his neck doth signify the ragg of linnen wherwith the Iews blind-folded Christ in mockery when they smote and buffited him saying Prophesie to us o Christ who is he that smote thee Mat. 20.20 The Priests Albe that is a white linnen garment doth represent the rayment in which Herod inuested Christ after that he had despised and mocked him Luc. 23.30 The maniple that the Priest weareth on his left arme and the stole that hangeth about his neck doe figure the cord's and fetters with which the officers of the Iews bound Christ Io. 18. and led him from one place to an other from Annas to Caiphas from Caiphas to Pilat from Pilat to Herod and from Herod to Pilat again 40. The Chasuble that is the vppermost vestment doth express the purple garment the souldiers put on Christ Mar. 25. and the heauy cross also that Christ carried on his shouldiers to mount Caluary 50. The Priests (b) Tonsure that is a round crown made in the heads of Clergy-men is an ancient ceremony and according to S. Bede l. 5. 〈◊〉 S. Peter wore it in remembrance of the crown of thorns wherewith Christ's head was crown'd again S. Anicetus that was Chief Church-gouernour in the first 200. years in a certaine Epistle to the Bishops of France commanded all Priests to cut their haire to the end they might not appear delicate and effeminate like secular men that weare long hair for ornament sake Tonsure that is to say the crown of his head shaued in fashion of a round circle doth shew the crown of thornes which the souldiers platted and put about the sacred head of Christ Mar. 25.60 The sundry crosses that the Priest makes ouer the host and chalice before and after consecration are mysticall representations of the many greiuous torments which Christ endured in pursuance of the generall redemption 70. The eleuation of the host and chalice doth figure the lifting vp of Christ on the crosse and in as much as that ceremony is exhibited a part or seuerally it declares the seperatioÌ„ of Christ's soul from his body and his blood from his veins 80. The diuision of the host into three distinct parts doth shew the three substances in Christ vêªt videlicet the diuine of his person the spirituall of his soul and the materiall of his body and wheras one of the said parts is put into the chalice and as it were buried therin thereby is signify'd Christ's body in the sepulcher likewise the mingling therof with the blood demonstrates that the diuine personality was neuer seperated neither from his soul in his descent into Hell nor from his body lying in the sepulcher 90. The Priest's (c) According to the Decrees of Ancient Councils a Priest ought not to depart from the Altar before he giue his benediction again the people were bound to remaine in the Church till the Priest had blest them and indeed priestly benediction was euer practised In the law of nature Melchisedech blessed Abraham in the written law Moses and Aaron blessed the people of Israel and in the law of grace Christ blessed his Disciples benediction giuen in the end of the sacrifice of Mass relates vnto the peculiar recommendation whereby Christ did recommend his Church at the rendring of his soul into the hands of his diuine Father 10. The Altar representes Mount-Caluary and signifies the cross therin erected on which Christ offering as on an Altar a sacrifice of his own body and blood consummated for euer those that are sanctified Heb. 10. And truly as the name of smoak puts vs in minde of fire because of the necessary mutuall relation to each other for smoak of necessity comes from fire that is the cause therof so the name of an Altar doth relate vnto sacrifice necessarily this being included euen in the definition of an Altar taken in the proper sense for a reall Altar to sacrifice on And such is the Altar employed in the sacrifice of Mass called by the Ancient Fathers the Altar of Christ his body and so meant by the Apostle (d) The Apostle by saying Hebrae 13. that We haue an Altar vvhereof they haue no authority to eat vvich serue in the Tabernacle meant an Altar taken in the proper sense that is an Altar on which is offered the sacrifice of Christs body and blood according to the interpretation of the Ancient Fathers S. Greg. Nazian in ora desorore Gorgonia S. Chrysostom demons an Christus sit Deus S. Austin Epis 86. de ciuit l. 8. Confess c. 27. Theophy in 23. Mat. and of the sacrifice of this Altar those cannot eat which serue in the Tabernacle that is which follow the rites and custom's of the ancient Iews nor those which belieue not in the sacrifice of Christs body and blood But this holy Altar si sometymes cal'd Mensa Dominica The Table of our lord because of the heauenly meat our lords reall body and blood which is eaten and drunk there and indeed Mensa Table according to holy scripture often signifies an Altar namely Isa 65. Malach. 1. likewise S. Austin ser 103. de diuersis discoursing of S. Cyprian's Table so called in order to his holy Reliques which were put vnder the Table or Altar erected in the same place where S. Cyprian had suffered Martyrdom In the same place saith S. Austin a Table though erected to God neuertheless was nam'd S. Cyprians Table not because S. Cyprian had feasted there but in regard he had been sacrificed there and through his Martyrdom procured that Table not that he might feed or be fed at it but that vpon it sacrifice might be offered vnto God to whom himselfe had been made an oblation Haebr 13. saying Wee haue an Altar wherof such haue no authority to eate as serue the Tabernacle and for as much as Christs body is spirituall meate and his blood spirituall drink it is named also our lords Table 1. Cor. 10 you cannot say's the Apostle be partakers of our lords Table and the table of deuills
that is to say such as are not mēbers of Christs Church haue no right to the mysticall meate and drink which is the reall body and blood of Christ 11. The corporall and linnen clothes that couer the Altar doe signify the linnen cloath that wrapped the sacred Body of Christ when he was laid in the sepulcher Io. 19. Furthermore besides the many religious visible ceremonies God commanded to be employed in exhibition of diuine worship during the continuance of the old law Exod. 29. Christ Authour of the new law instituted sundry ceremonies and rites which be of necessity namely washing with water in Baptism imposition of hands and anoynting with consecrated oyle in the Sacrament of Order c. Yea Christ himself practised visible ceremonies for he fell on his face and prayed Io. 26. lift vp his eyes and prayed Io. 11. lift vp his hands and blessed Luc. 24. Besides when he found in the Temple which is a sensible ceremonie too deputed vnto diuine worship those that sold oxen sheep and doues c. Io. 20. he was offended to see his Fathers howse made an howse of marchandice Hereby is euidently plain that Christ when in his conference with the Samaritan Woman Io. 4. said the hower cometh and now is when the true adorers shall adore the Father in spirit and truth he did not meane that he was come to take away sacrifice Sacraments prayers Churches and all other sensible ceremonies practised in the seruice of the new law but for as much as the cited Text is often tymes alledged by ancient and moderne sectaries especially against all visible rites of christian religion it will conduce greatly to vndeceiuing the deceiued in the sense and meaning therof if they consider duely that the Samaritans were Schismaticks as Luther and Zuinglius religious men both and Priests illegally and sacrilegiously marryed against the holy Canons and vowed chastity went out from the catholick Church in the time of Henry the eight king of England and began a schism in Germany likewise as Ballev Peter Martyr Martin Bucher c. Apostat-wedded-priests also in the reign of Edward the Sixt a childe began the schism in England countenanced and supported by Bishop Cranmer specially to which Henry the eight king Edwards Father had opened a doore only so a certain Priest of the Iews called Mansses to retain and enjoy an vnlawfull wife fell from the society of the faithfull Iewes at Hierusalem and broached schism in Samaria Besides as Luther and those other afore mentioned to establish their schisms leaped * Ioseph l. 11. Antiquit cap. 8. est propriū inquit Haereticis Schismaticis transilire capita antiquarum Ecclesiarum vt suam reddant Religionem antiquissimam ouer the heads of all christian Churches then and for many ages before establish't pretending that these were not agreeing with Christ and his Apostles in the essentialls of doctrine worship and gouernment and in consequence thereof made reformation the disguised end of their leape in like manner Manasses to render his schism plausible and taking with that people he leaped ouer the Prophet Moyses to Iacob the Patriarch and ouer the Temple in Ierusalem to the Temple of the Samaritans in Mount Garizim tying thereto the sacrifice of the Iews religion vpon pretence that the said Patriarch Iacob had therin adored long before the Temple of Salomon was built or the law giuen to obtain superiority in his schism he gaue the preeminence in Church-seruice to the place wherin he began it This was the true cause that moued the faithfull Iews to abstain from the company and conuersation of the Samaritans who maintained their adoring in Garizim to be more ancient then the worship of the Iews in Ierusalem In regard of this contention about the Temple in Ierusalem and the Temple in Garizim the Samaritan woman conceiuing Christ to be some Prophet for as much as he had reuealed vnto her the secret passages of her whole life propounded vnto him a Theologicall question touching the afore said controuersy on design to be informed to which of the two publick (e) According to holy scriptures by publick solemn adoration is meant proper sacrifice namely Joan. 12. and There vvere certain Gentils amongst them that came vp to adore at the feast And Act. 8. the Euneuch came vp to adore in Jerusalem in both these scripture-places by adoration which was publick and solemn is vnderstood proper sacrifice that was offered onely in Ierusalem but all other adorations outward and inward might be vsed in any whatsoeuer place besid's Ierusalem adoration or sacrifice was tyed and confined saying Our Fathers adored in this mountaine and ye say that in Ierusalem is the place where men ought to adore that is to offer sacrifice to which Christ replying (f) The Iews and Samaritans contended about the place of sacrifice and for as much as both of them were in fault therefore Christ form'd his answere in order to both Although the Iews sacrifice was the true sacrifice neuertheless it was vnprofitable being not able to procure sanctifying grace but the Samaritans sacrifice was erroneous for they were schismaticks and adored that is offered sacrifice where God would not haue had them that is they offered sacrifice out of Gods Temple in Ierusalem and therefore Christ said to the Samaritan woman Yee adore vvhat yee knovv not said woman belieue me the houre cometh when ye shall neither in this mountaine nor at Ierusalem adore the Father c. Wherby he for'told her that the adoration or sacrifice as to both the Temples should shortly cease and be disannulled and that the true sacrifice suddenly to be instituted in room therof should not be tyed to one place or nation but should be offered in all the parts of the world according to the Prophecy of Malachias cap. 10. and instructed her with all concerning this new sacrifice signifying that is should not be a gross and carnall adoration exhibited in and by the flesh and blood of goates sheepe oxen c. as afore but that it should be a clean adoration or sacrifice containing in it selfe spirit grace and life which the others wanted yea that it should be the verity it self wherof all former sacrifices were shadowes and figures only wherefore Christ told her that the new adorers should adore the Father in spirit that is to lay should offer to God a sacrifice giuing grace and life Christ did not inculcate adoration of God in spirit to condemne adoration vnder whatsoeuer sensible rites and ceremonies but to exclude the carnall adoration or sacrifice of the Iews that wanted spirit to giue life to the soul In like manner Christ did intimate adoration of God in verity to condemne the erroneous worship of the Samaritās who albeit they did adore the true God of Israel neuertheless being Schismaticks they did not adore him in verity because they adored him out of the communion and vnity of the faithfull Iews and in the mountaine of Garizim