yeelde to Relickes Images But to the intent gentle Reader that thou maiest more pefectlie apprehend the manner of worship which we yeelde vnto Relikes Images Thou shalt vnderstande that a Relicke may be considered in two maners First as it is a part of the Saint And so it deserueth honor indeed as hath beene shewed before but lesse than the Sainte himselfe for that the whole is more perfect than one part alone And that which we haue saide of the part of the bodie or of the wholle bodie which is a part of the wholle man is also to bee vnderstoode of such exteriour thinges as Vide 8. Thom. 3. p. qu. 25. art 4. 6. were any way belonging vnto him as his garments and the instrumentes of his Passion or whatsoeuer reuerende thing hath touched his holy body all which deserue a certaine affection of reuerence although lesse than the Saint himselfe For if in those whom we haue naturally loued we affecte after their death as Saint Lib. 1. ciu cap. 13. Augustine saith either their garment or their ring or any such thing and aboue all other things their bodies which haue beene nearer vnto them than any thing outwardly ioyned vnto thē howe much more ought we to esteeme of the like things in Saints espeacially of their bodies which the same Doctour calleth instruments Vesselles which the holie Ghost hath vsed to all good works And surely if a king could when he would leaue off his hande sende it to his subiects abroade no doubt but with great reuerence it woulde be euerie where receiued espeacially if those which reuerenced the hand did knowe that the King did see them and beholde their dutifull shewes of loyall affection Nowe certaine it is that the Saints doe see our reuerende behauiour to their Relickes and as for their bodies partes thereof we are assured that nowe they be theirs and their soule hath a natural respect vnto them shall one day receiue thē glorified Secondly wee may consider the Relickes whatsoeuer they bee as they doe represent Chrys in l. de S. Babyl vnto vs the wholle Saint and are as it were certaine Images of him And in this respecte wee must say the same which we generally hold of images which here I purpose briefly to set downe Knowe thou therefore that an Image is honourable two waies Images are honourable two waies First when wee stay in the Image it selfe considering it as a venerable thing for the similitude which it hath with the Saint and the consecration of it and dedication to a sacred vse After which manner wee also yeeld a certaine holinesse vnto the holy BIBLE sacred CHALICES and other holy thinges in the Church So was it defined in the seuenth general Councel holdē at Actione 7. Nice And in this sense though the Church doth yeelde reuerence vnto Images and that for the Saint his sake yet the ordinary worship deuotion vsed vnto them by the faithfull people is not in this onely respecte exhibited and shewed For when we kneele pray before an Image of any Saint we intēd not only to reuerence a thing for his sake But our meaning is to yeelde honor to make our prayer vnto the Sainte himselfe not staying in the Image alone And this is the second way of honoring an Image That is when that which we do we do not for to stay in the Image but in the Image by the Image we do it vnto him which is signified in the same In the first we immediately honour the Image yet for the Saint himself in the second we immediately honor the Saint by the Image in the Image without giuing any honour vnto the Image it selfe but only an accidentarie kind of honour Euen as hee which honoureth the King honoureth his apparell and whatsoeuer belongeth vnto him but onlie accidentarilye because hee intendeth onely to honour the person of the King The reason of this is for that although I cannot thinke of the Image as it is an Image but I must needes thinke of that whose Image it is yet thinking of both I may honour one only actually and expressely though virtually consequently it redound to the honour of the other as hath beene saide Three examples will I giue thee of this wholle matter Thou seest in a glasse thy owne face and yet yet thy face is not in the glasse but only an Image of thy face and yet maiest thou truely say thou seest thy face because the Image is that onely by which thou seest thy face and cannot properly be said to bee that which is seene it selfe as the Philosophers teach 3. Deanima but that by which another thing is seene Likewise as the Philosophers also affirme it is necessarie that euerie one whilest he vnderstandeth in this life forme him selfe a phantasie or likenesse of that thing which he vnderstandeth in his imagination Now when thou in thy chamber where thou hast no Image liftest vp thy harte to CHRIST in heauen and framest a likenesse of him in thy minde and worshippest him and praiest vnto him thou wilt not say for feare of Idolatry if thou arte a Protestant that thou honourest that likenesse which thou hast in thy braine for that were to make to thy selfe a God of a phantasie but by that likenesse and in that likenesse thou honourest the true God So is it and no otherwise in our Images which helpe vs to doe that which our own imaginatiō must needs doe though not so perfectly without the Image Thirdly thou honourest the King whom thou seest in his apparell so maiest thou conceiue that the Saint is in a maner cladde in the Image and so pray vnto him conceiuing him as present though he be not in deede but onely by his vertue receiued from God Finally if thou wilt haue one example to declare vnto thee both kind of honours due vnto an Image that is both because it is an Image like vnto the Sainte and because in it and by it thou honourest the Sainte the like distinction maiest thou behold in an Embassadour of a forren Prince Who somtimes representeth actually the Princes person and then thou knowest with what solemnity he is intertained other times he doth not actuallye represent his Princes person but because he is one expresly deputed to that ende to represent his Prince in time and place and conuenient businesse he is still more than one of his degree and though he be of meane condition yet is he my Lorde Embassadour Euen so doth an Image sometime actually represent the Sainte and when it doth not it is alwaies a reuerende Image naturally able to doe the same and by the Church deputed to that end therefore more than ordinary wood paper and stone And all this honour which wee haue spoken of is so far frō blemishing the honour due vnuo God that it doth the more increase and amplify it Which Lib. cont Vigilant S. Hierome doth very well
de doc Chr. c. 37. 40. l. 3. c. 10. in praef Ps 31. purity cleannes of conscience which must euer (d) 2. Cor. 1 7. Heb. 3 6. 10 34. 1. Io. 3 3. Col. 1 21. 2. Pet. 1 10. shew it selfe by good workes inuincible patience in all aduersitye For they that wante the testimony of a good conscience or haue not a purpose to amend their life they I saye haue not that hope which they shoulde but do rather rashlie vaunt of (e) 2. Pet. 2 18. Eccli 5 4.6 Greg. 33. mor. c. 15. praesumption and a very vaine and vnfruitfull coÌ„fidence how-soeuer they boaste of Gods grace and of the merites of Christ Hope in our Lorde sayth the (f) Ps 36 3. Prophet and do goodnesse againe Be thou subiect to our Lord and pray to him And an other Prophet (g) Thren 3 25. Our Lord is good to those that hope in him to the soule that seeketh him And that this hope must not be al-together (h) Greg. l. 6. ep 22. ad GregoriaÌ„ Ber. de Fest Magdal voyde of feare it appeareth by this place of the psalme Our Lord (i) Ps 146.11 is wel pleased ouer theÌ„ that feare him in theÌ„ that hope trust in his mercy 3 What good thinges are those which a Christian must hope for FIrst and specially those good (a) Tit. 2 13. 3 7. thinges of the Kingdome of heauen which do make men blessed happy and exempteth them from all manner of miserie Then all such things as (b) Heb. 4 16 Aug. in Enc. cap. 114. seruing for the necessarie vses of mortall men in this life are rightly desired prayed for at Gods hands ought to be reputed in the number of those good thinges which are to be hoped for and expected All which are specially expressed in our Lordes prayer as which Christ our Lorde with his owne most sacred (c) Mat. 6 9. Luc. 11 2. mouth deliuered with wonderfull wisdome prescribed to all those that would gladly by prayer lay opeÌ„ their hope and good desires befote All. God 4 What is the forme of our Lords prayer THis that followeth The Pater noster is expounded by these Tert. Nysen l. de ora Cypr. ser 6. de or Dom. Cyr. cat mys 5. Chry. ho. de or Dom. in cap. 6. Mat. HieroÌ„ Theop. Eut. in Mat. Ambr. lib. 5. de Sacr. cap. 4. Aug. ep 121. ad Probam c. 11. l. 2. de ser Do. c. 4. seq ho. 42. ex 50. ser 126. 135. 182. de temp ser 9. ex diu Chrysol ser 67. seq Innoc. 3. lib. de Myst Missae c. 17. seq Petrus Laod. German Patriarcha Const Cassia coll 9. c. 18. sequ Our Father which art in heauen 1 Hallowed be thy name 2 Thy Kingdome come 3 Thy will be donne in earth as it is in heauen 4 Giue vs this day our dayly bread 5 And forgiue vs our trespasses as we forgiue them that trespasse against vs. 6 And lead vs not into temptation 7 But deliuer vs from euill Amen 5 What is the suÌ„me of our Lords prayer THere are (a) Aug. in Ench. c. 115 l. 2. de ser Dom. c. 10. seuen petitions therin conteyned vnto which all manners and formes of prayers (b) Aug. ep 121. ad Probam c. 12. what-soeuer may and ought to be referred whether we treate with al-mightie God for the obtaining of some good things or for the wiping away of sinne or for the turning away of any euill whatsoeuer And in the three first petitions those thiÌ„gs are in order demanded which are properly aeternal euerlasting in the fower others we do aske euen temporal things as being necessary for vs to the getting of the aeternal 6 What is ment by the beginning of this prayer Our father which art c. Ex. 15 11. Esa 42 5. 63 15. Mal. 1 6. 2. Cor. 1 3. Phil. 4 20. Ap. 4 10. Ro. 8 15. Gal. 4 5. 1. Pet. 3 22. Leo. ser 6. nat Do. IT is a little preface and it putteth vs in minde of that great inaestimable benefite wherby God the Father that eternall maiestie raigning most happily in heauen receiued vs into his fauour for Christ his Sonnes sake adopted vs by the holy Ghost to be his soÌ„nes heires vnto his heauenly Kingdome And this remeÌ„brance of so great benefites doth not only stirr vp (a) Cypr. in ser de or do attentioÌ„ but prouoke also the soÌ„nes to render loue againe to their father and to obay him it doth in like maner encourage theÌ„ to pray afford theÌ„ (b) Luc. 11 11. Iac. 1 6. confidence to obtaine 7 What is the sense of the first Petition Hallowed be thy name VVE desire that aswell in our selues as in all others Mat. 5 17. 1. Pet. 2 12. 4 11. 1. Cor. 10 31. Col. 3 17. Ro. 15 6. Eccli 36 1. that may alwaies be preferred aduanced which standeth most with the glory and honor of our Soueraigne and most excellent Father And this indeede wee doe performe when the confession of the true faith hope and charity holy couersation (a) Luc. 1 72. 1. Pet. 1 15. 3 16. Phil. 2 15. of Christian life do shewe forth their light and force in vs that (b) Mat. 5. 17. others also beholding the same may take occasion to glorifie our Father 8 What is contained in the second Petition Thy kingdome come VVE do aske that God by his grace iustice Mat. 6 33. Ro. 14 17. Ps 22 1. 79 2. Luc. 1 33. 17 20. 1. Cor. 3 16 4 20. Eph. 1 18.23 Mat. 13 41 1. Co. 15 24 Col. 1.13 Ps 67 2. may raign in his Church yea in the whole world all aduersary powers euill affections beeing once abandoned rooted out Then we do wishe and pray that being once called out of this world as out of a troublesome (a) Phil. 1 23. Heb. 11 13. 1. Pet. 2 11. Iob. 7 1. 2. Cor 5 6. Sap. 5 16. Apoc. 22 4. Mat. 8 11. pilgrimage and warfare we may be speedily transported into the kingdome of glory and euerlasting felicity to raigne with Christ and his Saintes for euer 9 What importeth the third Petition Thy will be done VVE doe wishe in this petition Ps 102 20. Ro. 1 10. Act. 9 6. 21 14. Deut. 12 8 Heb. 13 21. Iâ—c 4 15. Luc. 22 42. 1. Pet. 4 2 Act. 5 29. Iob. 1 21. 1. Pet. 5 6. that as the Angels and blessed Saints in heauen so we also vpon earth though weake and of small force may exhibite vnto Almighty God exacte obedience desiring or coueting nothing so much as that we may willingly submit our selues to the will of God both in prosperity aduersity renouncing our owne wil which is prone (a) Gen. 8 21. Mat. 26 41
Trid. sess 13. ca. 5. can 6. Pet. Clun lib. 1. ep 2. vndoubtedly for so doth the office of religion require at our handes that we creatures doe giue vnto our Creatour seruants vnto our Lorde and Redemer most mightie and soueraigne whom we beleeue to be present in the Eucharist the honour and worshippe due vnto him For of him the Scripture (b) Heb. 1 6. Psal 96 8. it selfe pronounceth Let all the Angels of God adore him And againe All the Kinges of the earth shall (c) Psal 71 81. adore him all nations shall serue him Then the diuine Prophet in an other place when he doth contemplate this Sacrament and the greatnesse therof thincketh it not enough to say the poore shall (d) Ps 21 27 Vide ibidē Euthym. Euseb in catena Aug exposit 1. ep 120. ad Honor. cap. 24. 27. eate and shal be satisfied and shall praise our Lorde but he addeth this also all the families of nations shall adore in his sighte And again all those which are fatte of the earth haue eaten and adored The Sages (e) Mat. 2 11. Chry. ho. 24. in 1. Cor. ho. 8. in Mat. Ioan. 9 38. Mat. 14 33. 9 18. 28 17. Luc. 24 52. and some other like are commended by the Euangelists because they exhibited diuine honour vnto Christ being yet in mortall fleshe falling downe before him adoring him But now haue we the same Christ in the Eucharist not (f) Ro. 6 9. Psal 94 3. mortall but immortall wonderfull in glory and meruailous in might and power And this faith doe we iustlie giue testimonie of with a religious worship both of body (g) Chry. ho. 61. ad pop ho. 3. in ep ad Eph. l. 6. de sacerd ho. 1 de verb Esa hom 3. 4 cont Anom Nilus ep ad Anast Amb. orat 1. praep ad Missam Nazian orat 11. in Gorgon Greg. 4. dial cap. 58. Orig. hom 5. in diuers and mind when with reuerence and submission we doe exhibite the office of Christian humilitie dutifull gratitude before that dreadful alwaies most venerable maiesty of Almightie God 7 What then must be our beliefe concerning the Sacrifice of the Aultar THis vndoubtedly that the Eucharist is not instituted only to that end that Christians may receiue the same as an holsome food wherupon it is called (a) Io. 6 48.51.55 1. Cor. 10 16 11 26 Prouer. 9 5. meate drinke liuely breade the breade of life but also to the intent that it may be offered (b) Dion eccles hier cap. 3. ep 8. Ignat. ad smir Iust in Triphon Bas ser 2. de baptis ca. 2. Ter. de orat ca. 14. Aug. ep 23. lib. 20. contr Faust c. 21. Fulg. l. 2. ad Mon. c. 2. 5. Theod. hist cap. 20. Alcim lib. 5. c. 10. Dam. in Barl. c. 12. 19. Pet. Clun l. 1. ep 2. as a soueraigne most proper sacrifice of the new Testamēt insomuch as it hath now of olde obtained the name of an hoste a Sacrifice an oblation holocauste And it is offered for a continuall memorie and thankesgiuing for the * Chry. ho. 17. ad Heb. Passion of our Lorde and that it may be auaileable vnto the faithfull both to doe away the euils and obtaine the good thinges both of this life (c) Iac. Bas Chry. in Litur Aug. 22. ciu cap. 8. Chry. ho. 77. in Io. 18. in Act. Greg 4. dial c. 57. Beda lib. 4. hist Anglic. cap. 22. and the life to come that it may not only profite the liuinge but the deade also to forgiuenesse of sinnes as most graue Fathers doe out of diuine Scripture and Tradition (d) Clem. ep 3. Iren. l. 4. c. 32. Chry. ho 3. ad Philip. 69. ad popul Damas in orat de defunct Apostolicall auouche This is that singular greate and and incomparable Sacrifice which Christ at his last Supper (e) Iren. li. 4. c. 32. Euseb lib. 1. ca. 10. demonst Cypr. ep 63. Aug. 10. ciu cap. 20. l. 20. contr Faust cap 21. in Psal 33. conc 2. ordaining vnder the forme of bread and wine gaue charge to his Apostles as to the first and chiefe Preistes of the new Testament and to theire successours to offer (f) Luc. 22 19. Chry. 83. in Mat. 24. in 1. Cor. Martial ad Burdeg cap. 3. Dion eccles hierar cap. 3. Clem lib. constit cap. 18. Petr. Clun lib. 1. ep 2. sayinge doe this for a commemoration of me This is that oblation which was (g) Gen. 4 4. 8 21. 14 18. Exod. 12 6. figured by diuers similitudes of sacrifices in the time both of the lawe of nature and the lawe of (h) Aug. 10. ciu ca. 20. lib. 6. contr Faust cap. 5. MOISES as being a sacrifice containing in it all those good thinges then signified by them as the consummation and perfection of them all This is that perpetuall sacrifice which shall not bee abolished (i) Hippol. de consum mun Chrys ho. 49. operis imperf but about the end of the worlde as (k) Dan. 12 11. 9 27. DANIEL testifieth To this belongeth the Preisthod (l) Ps 109 4. Heb 7 1.11 Gen. 14 18. according to the order of (m) Cyp. ep 63. Euseb li. 5. demonstr c. 3. Hier. ad Marcell ep 17. cap. 2. 126. ad Euagr Aug. in Psal 33. conc 2. Epiphan haeres 55. Damas l 4. c. 14. Melchizedech which also DAVID affirmed that it should be and continue in Christ This is that cleane and pure oblatiō which neither any vnworthinesse or malice of the offerers can pollute which alone succeding (n) Nū 28 3. 29 1. very many sacrifices (o) Aug. 17. ciuitat cap. 20. Pet. Clun lib. 1. ep 2. of the Iewes lawe is offered sacrificed among the Gentiles in euery place that is to say all the worlde (p) Mal. 1 11 Vide Mart. ad Burd c. 3. Iust in Triphon Iren. lib. 4. ca. 32. 33. 34. Chry. in Psal 95. Aug. 19. ciu cap. 23. li. 18. cap. 35. ouer to celebrate the name of our God and Redemer as we reade in MALACHIE This is the oblatiō of the Masse the Sacrifice the Liturgie * Act. 13 2. vnto which doe giue inuincible testimonie the Canons and Traditions of (q) Can. 3. 9. Apost Clem. lib. 6. Const c. 23. the Apostles the holy Councels (r) Nicen. 1. c. 14. Laod. c. 19. 58. Eph. in ep ad Nest Trid. sess 22 cap. 1. the generall consent and conlinuall custome of the wholle Church Greeke (s) Vide Liturg. Iac. Basil Chrys Ambros Greg. cet Latine East and weast Which Sacrifice (t) The very name of the MASSE is read in these places Alex. 1. ep 1. Telesph Foelix 1. ep 2. Higinus Soter apud Gratian. Euarist apud Iuonem Fabian in Cod. Decretor 16. lib.
some infirmity of body doe hinder him And CAIVS (f) In ep ad Foelicem vide Damasum in Pontificali de eod Caio a famous Pope Martyr aboue 1300. yeeres since reckoneth vp these Degrees Orders one after an other when hee saith If any man shall deserue to be a Bishop first let him be an Ostiary then a Lector afterwarde an Exorcist then let him be consecrate an Acolite after which a Subdeacon Deacon and afterwarde Priest finally if he be worthy let him be made Bishoppe Therefore (g) Epist 52. Zozym ep 8 ad Hesich Saint CYPRIAN doth praise CORNELIVS the Bishop and writeth that he was commended and honorablely spoken of by all good persons as-wel of the Cleargie as of the people Because he came not sodenly to the Bishopricke but hauing gone through all Ecclesiasticall offices and often purchased fauor at our Lordes hand by Diuine seruices administrations he ascended to the high dignity of Priesthoode by all the steps of Religiō Then afterward he neuer required the Bishopricke it selfe nor desired it nor violently vsurped it but beeing Quiet Modest Chaste Humble Shamefaste finally euen constrained did vndertake the same Those orders therefore which the ancient Apostolicall Church hath approoued as appeareth by the writings of (h) De Eccle. hier ca. 5. ad Demophilum Saint DENIS (i) Ep. 2. ANACLETE and (k) Ad Antiochenses Saint IGNATIVS and which also euerie age since hath imbraced those certes the Church at this daie cannot but conserue and defend 6 What order in the Church is of greatest account THe order of Priestes or Priesthoode of the woonderfull and euer-most reuerend dignity whereof S. CHRYSOSTOME and Saint AMBROSE haue set forth whole bookes Of which also great IGNATIVS saith (a) Epist ad Smyrn vide Chrys l. 3. de Sacer. ho. 4. 5. de verb. Esa vidi Dominū Priesthoode is the summe of all honors which are amongest men which if any man shall dishonour he dishonoreth God and our Lord Iesus Christ the first begotten of all creatures and the only chiefe Priest of God by nature Thus saith he yea it is euidently warranted by a diuine Oracle That the (b) Mal. 2 7. Agg. 2 12. Gregor in past par 2. cap. 4. lippes of the Prieste doe keepe knowledge and they shall require the lawe at his mouth because he is the Angell of our Lorde of hostes And againe He that (c) Deut. 17 12. Cyp ep 55. 65. Greg. lib. 12. ep 31. ad Foelicem shall be proude not willing to obay the autority of the Priest who at that time doth minister to thy Lord God let that man die by the decree of the Iudge thou shalt take away euel out of Israell and all the people hearing will be affraide that none from henceforwarde may swell with pride Heereupon also the Apostle willeth (d) 1. Tim. 5 19. vide 2. epist Fab. Against a Priest receiue not accusation but vnder two or three witnesses And this truely is writtē to TYMOTHY the Bishop of the Ephesians as that also which we cited before The (e) 1. Tim. 5 17. Priests that rule well let thē be esteemed woorthy of double honor especially they that labor in the Worde Doctrine 7 And what conceite ought we to haue of euil Priestes THis is the ordinance of God which cānot be abolished that not only good but also euill Priests be (a) Eccli 7 31. Mat. 10 40. Luc. 10 16. Ioan 13 20. Chrys ho. 2. in 2. Tim. 65. in Gen. Orig. ho. 7. in Ezech. Bern. serm 66. in Cant. Aug ep 137. Euseb apud Damasc lib. 3. Parall cap. 45. honored in the Church For he will be acknowledged receiued heard obserued in his Ministers whereas he hath said (b) Mat. 23 2. Aug. ser 49. de verb. Do. cap. 5. sequ Chrys hom 85. in Ioan. Vpon the Chaire of MOYSES haue sitten the Scribes Pharisies All things therefore whatsoeuer they shall say to you obserue yee and doe yee but according to their workes doe you not for they say and doe not But amongest those that be euill there is a choise to bee made that we may vnderstand that for as much as concerneth the office and authority of teaching we doe owe faith and obedience vnto those only who beeing lawfully ordained sent by Bishoppes doe professe the sound Doctrine of the Church But of others we must carefully beware as of enimies pestiferous persons Touching which matter the most auncient IRENEVS most wiselie admonisheth and teacheth in this manner Wee are (c) Lib. 4. ca. 43. vide 〈◊〉 dem lib. 3. cap. 2. 3. bound to heare those that are Priestes in the Church which both haue succession from the Apostles and haue receiued the grace and spirite of trueth with this succession of Bishop-like authority but as for others which depart from this principall succession in what place soeuer they be gathered togither we must haue thē in suspition either as Heretickes and men of euill Doctrine or as sowers of Schisme and proude persons And a little (d) Lib. 4. cap. 44. after Wee must saith hee eschewe all such And cleaue vnto those who doe keepe as we haue said before the Apostolicall Doctrine and doe together with the order of Priesthood exhibite sound speeche and conuersation without offence to the confirmation and correction of others Thus writeth that IRENEVS whose master was POLICARPE the disciple of S. IOHN the Euangeliste And not vnlike to this teacheth TERTVLLIAN (e) Lib. de praescr c. 41. who dothe exprobrate the Heretickes in this manner saying their ordinations are rashe light and vnconstant sometimes they place Neophites sometimes those that are tied to the world sometimes euē our Apostataes that they may binde them with glory whereas they cannot with trueth There is neuer more easie preferment than in the Campes of Rebelles where the very being is deserueing Therefore one is a Bishoppe to day and another to morrowe to day he his Deacon who to morrowe is a Lector to to day he is a Priest who to morrowe is a Lay-man for euen vnto Lay-men doe they (f) Vide Epiphan haeres 24. 49. enioine Priestly offices Thus farre TERTVLLIAN very liuely painting out vnto vs the peruerse customes not of his owne time only but of this our age also sheweing the preposterous endeuours of Sectaries in the disturbing of holie thinges and ordering of Ministers 8 What is the vertue and effect of this Sacrament THe vertue certes is singular the effectes are manifolde For they which rightly receiue these seuen orders which we speake of doe also receiue a spirituall grace (a) Con. Flor Trid. Aug. lib. 2. ep Parm. ca. 13. in cap. 10. l. 1. reg power that they may holsomelie execute all such thinges as doe appertaine to the proper functions of their orders and are appointed fitte Ministers
to be punished with death For which cause S. PAVL doth not once only rebuke the liers (m) 1. Cor. 6 9. Rom. 1 24. 1. Tim 1 10 Gal. 5 10.11 with mankinde And he condemneth also vncleane and effeminate persons of which one was Onan (n) Gen. 38 9. Hier in cap. 5. epist ad Ephes sonne of Iudas who could not escape the present reuenge of God for that he sinned against his owne body and worse then any beast would violate the honestie and order of nature 4 What doth the scripture propose touching the oppression of the poore Thou shalt not make sad the stranger saith our Lord neither shalt thou (a) Exod. 22 21. Deut. 15 9. 24 10. Eccli 35 16. Hier. 21 12. 22 3. Mal. 3 5. 2. Reg. 12 1. afflict him for you your selues were strangers in the land of Egipt Yee shall not hurte the widdow the fatherlesse If you doe hurte them they will cry out vnto me and I will heare their cry and my fury shall take indignation and I will strike you with the sworde your wiues shall be widdowes and your children Orphanes For which cause the Egiptians were (b) Exod. 7. sequent scourged with so manie plagues and with their most cruell King and Tirant PHARAO who spared not to kil the very Infants (c) Exod. 1 8 of the Hebrues were finally (d) Ex. 14 27 drowned because of their cruelty more then barbarous against the Israelites I haue seene saith our Lorde the affliction (e) Exod. 3 7 of my people in Egipt and I haue hearde their cry because of the hardnes of those that are ouerseers of the workes knowing their griefe I came downe to deliuer them out of the handes of the Egiptians For this cause doth our Lorde threaten by ESAIE the Prophet Woe (f) Esa 10 1 Deut. 27 19 Iob. 24 1. Mat. 23 14. they that make vniust lawes writing haue written vniustice that they might oppresse the poore in iudgement and doe violence to the cause of the humble of my people that widdowes might be their pray and that they might spoile the fatherlesse And in the same Prophet there is extant this complaint of cruell and vniust Magistrates Thy Princes (g) Esa 1 23. Hier. 5 28. Zach. 7 9. Psal 93 3. Amos. 5 11. are Infidels companions of theeues all doe loue bribes they follow after rewardes They do not giue iudgement to the fatherlesse and the cause of the widdowe doth not enter in vnto them Againe their (h) Esa 3 12.14 Collectours haue spoiled my people And there is no doubt but that Cities Prouinces by reason of this abominable sinne which is committed by tirannicall Magistrates are oftentimes brought into extreame danger 5 What finally doth the scripture teach cōcerning the withholding or diminishing of the labourers wages VVE reade in the Apostle S. IAMES how vehemently he doth vpbraide riche men with their cruell sparing and egregious wickednesse in defrauding poore labourers (a) Iac. 5 4. Beholde the hiere of the workemen that haue reaped your feeldes which is defrauded by you crieth And their cry hath entered into the eares of the Lorde of Sabaoth And (b) Eccli 34 25 7 22. Ecclesiasticus writeth in this manner The breade of the needy is the life of the poore man he that defraudeth him is a man of blood He that taketh awaie the bread in sweate as he that killeth his neighbour He that sheddeth bloode and he that defraudeth the hired man are brethren Therefore it is decreed by the law of God Thou shalt not deny the (c) Deut. 24 14. Leuit. 19 13 Tob. 4 15. Mal. 3 5. hiere of thy poore needie brother or of the stranger that abideth with thee in the land and is within thy gates but the very same day thou shalt render to him the price of his labor before the sunsette because he is poore and thereby he sustaineth his life least he cry against thee to our Lord it be reputed to thee for a sinne 6 To what ende is all this discourse of sinnes to be referred and what is the vse and commoditie thereof THis discourse belongeth to the first parte of Christian Iustice which consisteth in knowing and fleeing of euils And the vse commoditie thereof is rightlye to discerne and being discerned vtterly to eschew those thinges which are verely euels contrary to God pernitious vnto men and if in case any of them be committed then diligentlie to endeuour to purge the same Heereby we learne also how a wise man differeth from a foole a iust man from a wicked person For a wise man (a) Pro. 14 16. feareth and declineth frō euill but a foole leapeth ouer and is confident For (b) Pro. 18 2 a foole doth not receiue the words of wisdome except thou speake those thinges which his hearte is sette vpon as witnesse the SALOMON who also writeth thus The pathes of iust (c) Pro. 4 18 persons as a bright shining light proceedeth and encreaseth euen vnto a perfect day the way of the wicked is darke and obscure they know not where they fall Many certes are (d) Aug. de gra lib. arb cap. 3. lib 3. de lib. arb cap. 22. Bern. epi. 77. ad Hugon Chrys hom 26. in epist ad Rom. shamefully ignorāt of those pernitious plagues of the mind the sinnes that we haue declared others althoughe they know them neuer so well yet doe they not auoide and detest them But worst of all are others who are obdurate (e) See before of obstinacie Aug. in Enc. cap. 80. with the custome of sinne of which kinde it is thus said A wicked (f) Pro. 18 3 man when he is come into the bottome of sinnes contemneth but shame and reproch doth followe him And this kinde of men doth contemne those thinges espeaciallye which Christian Iustice dothe require not only for the marking and discerning of vices but also for the necessary auoiding and purging of the same OF THE PVRGING OF SINNES Conc. Trid. sess 5. can 3. ses 6. cap. 2. 7. 1 And by what meanes are sinnes purged HEere first of all it is out of controuersie that Christ is vnto vs a (a) Ro. 3 24. 1. Io. 2 1. 4 10. 1 7. propitiatour and that Lambe (b) Io. 1 36. Mat. 1 21. 1. Cor. 1 30. 1. Tim. 2 5. Heb. 1 3. 9 12. Act. 4 12. of God that taketh awaie the sinnes of the world who only could deserue for vs remission of sinnes make purgation of the same Then is it most certaine that God doth purifie mennes hearts by Faith as (c) Act. 15 9. Heb. 11 1.6 Gal. 2 16. 3 8. Rom. 3 24. Luc. 7 50. Ephes 2 8. Trid. sess 6. cap. 8. S. PETER saith because that without Faith which is the dore and foundation of mans saluation none can obtain or hope for
remission or purging of their sinnes And as touching Faith they are vtterly destitute (d) Aug. tra 67. in Ioan. Leo. ser 4. de Nat. Dom. therof who not consenting with the Faith of the Church doe with a certaine vaine (e) See before of presumption pag. 315. confidence promise vnto themselues and others remission of sinnes and grace of Iustification through Christ But they that perseuering in the Faith and vnitie of the Church doe desire to bee deliuered from their sinnes haue many waies proposed vnto them in Scripture for the taking away of their (f) Orig. ho. 2. in Leuit. Aug. l. 2. cōt Cres cap. 12. Chry. Conc. 4. de Lazar. in finc ho. 6. in Io. sinnes amongest which the principall is the Sacrament of Penance Which beeing despised it is to no purpose to vse any (g) See before of the Sacrament of Penance pag. 196. other remedies for deadly sinnes For this hath Christ the Phisician of soules ordained not onely as a present but also as a necessary medicine to bee of force against any leaper of sin whatsoeuer commēding the same he hath said to the Priests Whose (h) Io. 20 22 sins you shall remit they are remitted them Secondlie sinnes are cleansed and purged by Almes because it is written Almes (i) Tob. 4 8. 12 8. Eccli 3 15.33 Pro. 13 8. 15 27. 16 6. Luc. 11 41. deliuereth from all sinne and from death and will not suffer a soule to goe into darkenesse Therefore the Prophet giueth this admonition (k) Dā 4 24 Esa 1 17.18 Heb. 13 16. See after of Almes Redeeme thy sinnes with Almes and thy iniquities with the mercies of the poore Thirdly sins are remitted when although wee haue beene neuer so much wronged yet we do forgiue our brother the offence our Lorde haueing saide If (l) Mat. 6 14. Luc. 6 37. Mar. 11 25. Eccli 28 2. you will forgiue men their offences your heauenly Father will forgiue you also your offences Fourthlye the same effecte is wrought whē by admonishing our brother that sinneth we doe winne him and bring him to amendment as it is written He (m) Iac. 5 20 which maketh a sinner to be conuerted from the error of his way shall saue his soule from death and couereth a multitude of sinnes Fiftely hereunto belongeth the aboundance of syncere Charitie which is very puissant mightie to obtain accōplishe al good things For which it is said of MARY MAGDALEN Many (n) Luc. 7 47 sinnes are forgiuen her because shee loued much For (o) Pro. 10 12. 1. Pet. 4 8. Charity couereth the multitude of sins Sixtly hereunto is auaileable the Sacrifice of a contrit (p) Ps 50 19. Luc. 18 13. Mat. 18 32. Eccli 21 1. hart which God neuer despiseth an humble knowledg of a mans selfe confession of his sins For our Lord hath respect (q) Psal 101 18. vpon the praier of the humble and doth not despise their petitions In somuch that hereupon holy DAVID also testifieth of him selfe (r) Psal 31 5. I haue saide I will confesse against my selfe my iniustice vnto our Lorde and thou hast remitted the impietie of my sinne And S. IHON generally to al that doe truely confesse promiseth this grace (s) 1. Io. 1 9. If we confesse our sinnes saith he he is faithfull and iust for to forgiue vs our sins to cleanse vs from all iniquitie Therefore the Niniuites (t) Ionae 3 5 Mat. 12 41. Luc. 11 32. 3. Reg. 21 29. Sap. 11 24. Cypr. ep 40.8.26 when they did earnestlye perseuer in workes of humilitie and Penance appeased the present wrathe of God and turned away the imminent destruction of their Cittie and cuntrey And therefore of them we reade it thus written God (v) Ione 5 10. Num. 25 11 Psal 105 30. sawe their workes because they were turned from their euill waies God tooke compassion of the euill which he had spoken that he would doe to thē did it not Thus finally we learne by the testimonie of holy Scripture that by (x) Pro. 10 2 Act. 8 22. 2. Cor. 7 10. these other meanes offices of true pietie done by the grace of Christ this effecte is wrought that the sinnes of faithfull penitents in the Church as wee saide before are purged and taken away in regard whereof the Apostle warneth Hauing (y) 2. Cor. 7 1. 2 Tim. 2 19.21 therefore these promises my dearest let vs cleanse our selues from all inquination of the fleshe and spirit perfiting sanctification in the feare of God And with no lesse vehemencie speaketh S. IAMES (z) Iac. 4 8. Ezec. 18 27. Cleanse saith he your handes you sinners purifie your hartes you double of minde Be miserable and mourne and weepe let your laughter be turned into mourning and ioy into sorow Be humble in the sight of our Lorde and he will exalte you For it is not sufficient for a man to amende his manners to leaue his misdedes that we may againe vse the wordes (a) Hom 50 ex 50. cap. 5. in Ench. cap. 70. Cypr. de lapsis in fine others as before of Satisfaction pag. 209. of S. AVGVSTINE Vnlesse by the sorow of penance by the sighings of humilitie and by the sacrifice of a contrite harte together with the cooperation of almes satisfaction he made to God for those thinges also that haue bene committed Otherwise who so shall knowe that any mortall sinnes doe beare sway in him as the same (b) Se◠41. de Sanctus Saint writeth except he worthely amende himselfe if he haue space doe penance along time and giue large almes refraine from the sinnes themselues he cannot be purged with that transtorie fire whereof the Apostle (c) 1. Cor. 5 15. Aug. lib 16. ex 50. Ench. ca. 67. de fid op ca. 16. quaest 1. ad Dulcitium hath spoken but shall be tormented without any redresse in the euerlasting flame For not deadly sinnes but litle sinnes are purged and clensed after this life 2 And what conceipte ought we to haue of litle sinnes Aug. Ench. cap. 78. li. 21. ciu 5.27 Isid lib. 2. de sum bo c. 18 THis surelie that such lighter sinnes as the wandering of the minde an idle worde immoderate laughter and such like which are called quotidian or veniall sinnes and without the which this life is not past ouer for in (a) Iac. 3 2. 1. Io. 1 8. Eccles 7 21. Pro. 24 16. Psal 31 6. many thinges we offend all as we also noted before although they are not deadly and do seeme litle in outward apparāce yet they are not to bee (b) Aug. de 10. chord c. 11. in Pse 129. ser 244. de tēp tr 12. in Ioan. contemned For somuch as they displease God or as S. PAVL speaketh they (c) Eph. 4 30 Chry. ho. 87. in Mat.
workes of Christi an Iustice procure VEry singuler certes and manifolde both in this life and in the life to come For hereunto belongeth that speach of S. PAVL Pietie (a) 1. Tim. 4. Pro. 11 17 18. 2. Par. 15 7. Mat. 10 41. 19 21.29 Gen. 12 1. 15 1. Eccli 12 2. 36 18. Hier. 31 16. is profitable to al things hauing promise of the life that now is of the life to come Then in an other place we finde it written (b) Sap. 3 10.17 Mal 3 14. 1. Cor. 15 58. Heb. 6 10. Of good labours there is glorious fruite 1 For first these workes proceding frō a liuely faith that is from a faith working by (c) Gal. 5. charitie are not only signs of Christian vocation but do also cōfirme make sure the same in vs. And therefore S. PETER the Apostle who in euery place exhorteth to good woorkes hath added this also (d) 2. Pet. 1. Cypr. ep 57. ad Corn. in fine Brethren labour the more that by good workes you may make sure your vocation election for doeing these thinges you shall not sinne at any time 2 Secondly they doe (e) 2. Cor. 9 10. Col. 1 10. 1. Pet. 2 2. augment grace in the beleeuers and doe perfitte sanctificatiō (f) 2. Cor. 7 1. Ro. 6 22. Apo. 22 11. Eccli 18 22. Trid. sess 6 cap. 10. as witnesseth the Apostle In so much that hereupon Saint IAMES also affirmeth that faith which doth worke with workes is also consummate by the same (g) Iac. 2 22. workes 3 Thirdly they engender (h) Io. 3 20. 1. Io. 4 17. Iac. 2 25. Gal. 6 4. a cōfidence of a good conscience and doe the more incourage to pray to obtaine any thing at Gods hand for it is written Almes shall be a great (i) Tob. 4. confidence before the high God to all them that doe the same And againe My (k) 1. Io. 3. Io. 15 7. Aug. in Praef in Psal 31. dearest if our heart doe not reprehend vs we haue confidence towards God And whatsoeuer we shall aske wee shall receiue of him because we keepe his commaundements and doe those things which are pleasing before him There is an example extant in EZECHIAS the King who hauing confidence in a good conscience and beeing approued therein by Gods owne voice said I beseech (l) Esa 38. 4. Reg. 20 3. Psal 7 9. 16 1. 17 21 25. et 25 1. 34 24. 131 1. thee o Lorde remember I pray thee how I haue walked before thee in truth and in a perfect harte and haue done that which is good in thy sight 4 Finally they doe cause that labouring in the (m) Mat. 20. Aug. tra 67. in Io. Greg. l. 4. dial c. 35 vineyarde of Christ we may receiue the day penie to wit the promised rewarde of life euerlasting and the crowne (n) 2. Tim. 4.8 Iac. 1 12. of Iustice which keeping the commandementes of God in the (o) Mat. 19 17. Church we doe in (p) Io. 3 21. 15 2.4 Christ (q) Eccli 16 15. Heb. 13 16. Sap. 3 5.6 2. Thess 1 5.6 Apoc. 3 4.5 Trid. sess 6. cap. 16. Cyp. de vnit Eccles Aug. ep 105. l. demorib Eccles Cathol cap 25. deserue Therefore our Lorde (r) Mat. 20. Sap. 5 16. saith Call the worke foulkes paie thē theire hiere Holy DAVID saith Thy (s) Psal 18. Heb. 11 6. Luc. 14 14. Col. 3.24 Ephes 6 8. 2. Cor. 4 17. Aug. in Psal 93. seruant kepeth them to wit the commandementes of God In keeping them much retribution And againe I haue (t) Psal 118. Mat. 19 12. Aug. in Psalm 120. inclined my harte to keepe thy iustifications for euermore because of retribution S. PAVL also saieth I haue (v) 2. Tim. 4. Aug. hom 14. ex 50. cap. 2. in Psal 83. 100. tract 3. in Io 2. Conc. Araus cap. 38. Mat. 5 12. 6 4.6.17 10 41. Apoc. 2 7.10.26 3 11. 14 13 fought a good fight I haue consūmate my course I haue kepte the faith Concerning the rest there is laide vp for me a crowne of iustice which our Lorde will render to me in that day a iust Iudge And not only to me but to them also that loue his comming Finally Christ himselfe saith If thou (x) Mat. 19. wilt enter into life keepe the commandementes And againe (y) Ioan. 5. Mat. 25 34. Aug. in Psal 49. They that haue done good things shall come forthe into the resurrection of life but they that haue done euill into resurrection of iudgement Then in an other place (z) Mat. ◠Hee that doth the will of my father which is in heauen he shall enter into the Kingdome of heauen By all which it is made very manifest how much it standeth euery one of vs vpon if we desire life euer lasting to ponder those speaches of almightie God (a) Apo. 2◠Eccli 18 22. He that is iust let him be iustified yet And let the holy be sanctified yet Beholde I come quickely and my rewarde is with me to render to (b) Ps 61 12 Mat. 16 27. Rom. 2 6. 1. Cor. 3 8. euery man according to his workes Therefore doing (c) Gal. 6. Eccli 51 58. Aug. in Psa 111. q. 4. ad Dulcitiū good let vs not faile for in due time we shall reape not failing 3 How many kindes of good woorkes be there wherein Christian Iustice is cheifly seene and exercised Petr. Chrysol ser 43. Leo. ser 1. et 4. de ieiun 10. mensis Bern. in sentētiis sect 11 THere are three kindes as wee finde in holy scripture to wit Praier Fasting and Almes For other good deedes for the most parte which doe proceed of a liuely faith and doe sette forthe increase and consummate Christian iustice are easelye reduced (a) Aug. de perf iust c. 8. respons 17. to these three fountaines Heereupon was that notable speache of the Angell RAPHAEL Praier is (b) Tob. 12. good with Fasting and Almes more than to hoorde vp treasures of golde And Saint AVGVSTINE saith plainly (c) In Ps 42. This is the iustice of a man in this life Fasting Almes and Praier Of this doth Christ seuerally intreate in S. MATHEVVES Gospell (d) Mat. 6. addeth promises of the heauenly reward prepared for those who within the Church without hypocrisie (e) Aug. ser 60. de temp doe syncerelye Fast Praie and giue Almes Hence is that faithfull promise so often repeted Thy Father (f) Mat. 6. which seeth in secrete will repaie thee And these be the very things wherein Christ to the intente that we may liue well and happely woulde haue (g) Mat. 5 21. our iustice to abound and so to shine (h) Ibid. ver 17. before men that they may see our good workes glorifie the Father To the performance of
Rom. 2 b c Mat. 5 a Bern. in ser de conuers ad Cler. cap. 25. O Lord who shall dwell in thy Tabernacle or who shall rest in thy holy hill The answere is readie He that entereth with out spotte worketh iustice Or if thou takest more delight in the speach of Christ He (p) Ma. 7 c 19 c 25 b c Apo. 2 b c g 8 b c d 7 d Bern. ser 2. de verb. Apost Non est regnum Dei esca potus that doth the will of my Father which is in heauen he shall enter into the kingdome of heauen This is a holy cittie and it also requireth holy citizens there shall not enter (q) Apoc. 21 g into it any polluted thing 6 What is the vse and commoditie of the wholle doctrine concerning the foure last thinges Vide Chrys epist 5. ad Theod. lapsum Damasc in hist Barlaam Iosaphat ca. 5. 12. 13. 14. FIrst of all to knowe and seriously to meditate these thinges it is profitable to this end that we may the more easely be withdrawen frō the care affection loue of those thinges which are transitorie vaine and floating in this worlde For (a) Eccles 1 a ibidem Hier. item Greg. lib. 5. c. 2. in 1. Reg vanitie of vanities saith Ecclesiastes Vanitie of vanities and all is vanitie I sawe (b) Ibid. c all thinges that are done vnder the sunne and behold all is vanitie and affliction of spirite Then they doe not only being well considered auerte a man from vaine cogitations and earthly cares but also doe terrifie him from all (c) Aug lib. 2. de Genesi cont Manie cap. 28. serm 120. de temp Greg. hom 39. in Euang. Isid lib. 3. de summo bono cap. vlt. libertie custome and pronesse to sinne Hence is that golden sentence In (d) Eccli 7 d Bern. ser 1. in festo omniū Sanctorum item in serm de primordijs me dijs nouissimis nostris all thy workes remember thy last things thou shalt neuer sinne Moreouer they doe admonish a wise man that in all affaires he doe no thing rashly but that first he set (e) Deut. 32 d before himselfe the last thinges and hauing foreseene the end doe go on in the high rode way that he may neither decline on the righte (f) Pro. 4 d hand or on the lefte from that which is right But speacially the memorie and contemplacion of such things doth cause that the feare of God which is the fountaine of true (g) Eccli 1 b Psal 110 b Pro. 1 a 9 b Iob. 28 d Eccles 7 c Pro. 14 c Chry. ho. 15 ad pop Ant itē ho. 2. in 2. ad Thess Aug tract 9 in ep Io. in Psal 127. wisdome the guardian of all vertue and a necessarie scholemaster in all the life of man may confirme and sette vs forewarde in the zeale of Iustice goodnes For (h) Eccli 1 c the feare of God expelleth sinne And hee that is without feare cannot be iustified They (i) Eccli 2 d Aug. ser 13. c. 13. 18. c. 8. de verb. Apost itē l. de Sancta Virg. cap 38 serm 214 de temp that feare our Lorde will enquire what things are well pleasing vnto him they will prepare their hartes and in his sight they will sanctifie their soules Finally they (k) Ibidem that feare our Lorde will keepe his commandementes and will haue patience vntill he beholde them saying If we doe not Penance wee shal fall into the handes of our Lorde But the children of this worlde who loue (l) Psal 4 a vanitie and seeke after a lie who (m) Pro. 2 c reioise when they doe euill triumphe in things that be worst before whose (n) Ps 13 b eies the feare of God is not they doe nothing lesse then thinke of these matters It is a (o) Deut. 32 d Bern. ser 2. in die Apost Petri Pauli item epist 292. people without counsaile and without wisdome woulde to God they were wise and did vnderstand and fore-see the last thinges With them we see it fall out daiely by experience that which holy IOB saith They holde (p) Iob. 21 b the Taber and the Lute and reioice at the sounde of the instrument They passe ouer their daies in pleasures and in a moment they descend into hell So (q) Pro. 14 b laughter shal be mingled with greefe the end of ioye is mourning 7 What is the Summe of those thinges that are contained in this booke THe summe of the whole worke is comprised in two thinges in Christian wisdome iustice To wisdome are these pointes referred to wit of Faith and the Creede of Hope our Lords Praier of Charitie and the tenne Commaundementes For Faith Hope and Charitie are those vertues wherein the diuine scripture cōprehendeth the true wisdome of man as Saint AVGVSTINE (a) Lib. 2 retract cap. 63 in Ench. cap. 2. 3. hath noted Then is there further annexed a discourse of the Preceptes of the Church and of the Sacramentes For as the foresaide vertues cannot stand without the Sacramentes and perfecte obseruance of the Preceptes of the Church so being ioined with thē they are effectually grafted in vs being grafted are confirmed augmented and brought to perfection Therfore in explicating those things which we reduce vnto wisdome is the first part of the booke cōcluded The latter which treateth of Iustice doth briefly demonstrate two partes thereof belonging both to the fleeing (b) Psal 33 c 36 c of euill thinges and the pursueing of those which are good For to abstaine from euill as witnesseth S. CHRYSOSTOME (c) Chrys in Psal 4. plura vide supra pag. 269. is not sufficient for vs to saluation excepte therewithall be annexed the following of good thinges the action of vertue Therfore to either of these two partes we haue applied some discourses which doe chiefelie serue to the obseruing of the difference of good euill But the force and largenes of all iustice TOBIE a man no lesse wise then iust doth briefely comprehende where he admonisheth his sonne consequently in him all the childrē of God in particuler with these wordes (d) Tob. 4 ◠Feare not my sonne wee leade surely a poore life but we shall haue many good thinges if we feare God and abstaine from all sinne and doe well Thus finally wee learne the exacte duety of a christiā man which doth not only require faith but a life also ordered according to the rule of Christian wisdome and iustice For a wise harte that hath vnderstanding as the scripture testifieth Eccli 3 d will keepe it selfe from sinne and will haue successe in the workes of Iustice But to the intent that wee may not passe the bandes of our intended breuitie let this be the ende conclusion of this Doctrine appertaining to the instruction of Christians and those especially of
shewed vnto the Saintes For if hee had euer seene it vsed in the day than must it needes haue beene for a signe of ioy honour to the Saintes which he heere denieth to haue beene the intent of the Church Yet that this custome was in other partes of the world far from S. Hierome as in SPAINE FRANCE where Vigilantius liued we may gather manifestly both by his obiection out of others whoÌ„ we will alleadge Yea S. Hierome himselfe although he seeme not to acknoweledge any general custome of the Church in this pointe yet doth he commend the zeale of who soeuer might perchaunce in some place vse the same euen to honour Saintes thereby comparing their deuotion to that of MARY MAGDALEN when shee powred the ointmente vpon our Sauiour and was by him defended from Iudas his hipocrisie So whosoeuer doth light torches saith he hath a reward according to his faith Whereas the Apostle saith Let euery one abounde in his owne sense These men dost thou call Idolaters We al I confesse which doe beleeue in Christ came forth of the error of Idolatrie For we are not made Christians by birth but by regeneration And because we once worshipped Idolles must we not nowe worshippe God least we may seeme to worship him with the like honor with which we worshiped Idolles That was doone vnto the Idols and therefore must bee detested this is doone to Martyrs and therefore must be admitted For euen where there are no Relickes of Martyrs in all the East-Churches when the Gospell is to be read Lights are kindled euen the Sunne shining not to driue away darkenesse but to shewe a token of ioy Wherefore those Virgins Mat. 25. of the Gospell haue alwaies their Lampes burning And to the Apostles it is said Let your loines bee Luc. 12 35. girded burning Candels in your hands And Io. 5 35. of Iohn Baptist Hee was a Candle burning and shining that vnder the type of corporal light that light may be shewed of which we reade in the Psalter Psal 118 104. A Candell vnto my feete is thy worde O Lord a light vnto my pathes Thus farre Saint Hierome Theodoretus Lib. 5. cap. 30. reporteth of the translation of Saint Chrysostoms bodie made in his time in which the whole mouthe of the straite called Bosphorus was couered with candels burning the boates being so many that the sea seemed to be firme land The same Ibidem cap. 34. Author testifieth the like honours to haue been shewed to that Saint in his life when in the same place the people met him with burning torches at his returne from banishement Saint Paulinus Natal 3. giueth testimony of many Candels burning night and day before S. Faelix his body In S. Peters Church at Lib. 3. dial c. 24. Rome burned a Lampe coÌ„tinually as witnesseth S. Gregory And Lib. 7. ep 2 cap. 1â— Germanus the Patriarch of Constantinople reporteth the like deuotion to Images S. Iohn Damascen 3. De Imag. writeth of Lights before S. Simeons Image In the history Vide hist scrip a Constantino Porphyr also of the Image of our Sauiour at Edessa of which we spake before wee reade of a Candel burning before it In vita Siluestr Finally Constantine the great offered to the Relickes of SS Peter and Paul many Candel-sticks ordained that there shoulde be maintained many Lamps continually burning The like vnto which is to bee seene in a Donation made by Saint Gregory to Sainte Peters Church in Rome which being cutte in Marbell from very auncient time is now extant in the Porch These things therefore many other which might be brought doe euidently shew that which we purposed That is that as al other Ceremonies be holesomely obserued in the Church to represent vnto vs the benefites of God and to shewe our duty and subiection towardes him So also this of Candels is most profitablely retained to shewe our ioy exultation in Christ to represent vnto vs the light of HeaueÌ„ to put vs in minde of the light of the grace and Gospel of CHRIST to stirre vs vp to walke like the children of light finally that which is an inuincible argument to See Sainte Hierome cited before shew vs that in an external signe of which the Scripture yeeldeth vs so manie signes in writing For as wee maie by reading the Scriptures put the people in minde of these excellent significations of light so may wee also by shewing the thing it selfe after a reuerend solemne maner admonishe them of the same light and stirre them to a deepe and earnest consideration of their dueties Whereas writings are but signes of the things theÌ„selues as a Heathen Poet saith Segnius irritant animos demissa per aures quam quae sunt oculis subiecta fidelibus Hoâ—at in arte Poet. More slowly do those thinges moue the minde which are hearde than those which are seene VI How is it voide of Heathenish superstion that we aske in Pilgrimages diuerse things of diuerse Saints THis is another obiection of our aduersaries whereby as before they charged vs with Iudaisme so nowe because the Heathens vsed ceremonies often-times not vnlike to ours they inferre that wee are professours of Paganisme But this was long since aunswered by See pag. 605. Sainte Hierome cited here immediately before when he said that for the same reason wee must not worship God because the Gentiles vsed to worship their Gods And That was doone saith he to Idolles therefore must be detested This is doone to Martyrs therefore is to be admitted The like also doth Lib. 20 cont Faust cap. 21. S. Augustine aunswere to Faustus reprehending the honor of Martyrs as though we made theÌ„ Idols For saith he we must not therefore contemne detest the Virginity of NVNNES because there were in times past Virgins consecrated to Vesta Whence it proceedeth that the GeÌ„tiles superstitions were like to holie ceremonies True it is that the diuel who euer since the begining hath had a desire to be like the highest hath alwaies studied to transferre the rites and ceremonies of Gods people to his abominable Idolatries So witnesseth the holie Scripture 1. Mach. 3 48. reporting that in the time of the Machabees out of the sacred bookes of the Lawe the Gentiles did search out a similitude of their Idolles So also witnesseth Lib. de perscript Tertullian Hence was it that as the same Tertullian affirmeth the Gentiles hadde many superstitions much-like vnto our Sacramentes as a kind of Baptisme a certaine mysticall Bread taken no doubt froÌ„ the Iewes whose waters of expiation and breade of proposition gaue the Gentiles occasion of an Apishe and Sacrilegious imitation Nowe what meruaile if the Iewes Ceremonies being so like ours as that they were purposely instituted to presignifie them the Gentiles superstitions imitating the Iewes doe somewhat also resemble our holy Ceremonies Whereas hereof it must needs followe which Lib. 20. cont Faust cap. 21. Saint Augustine saith that as the Iewes
whom not-withstanding we may for the most parte excuse with that saying of S. Hierome Lib. con Vigil See before page 605. where in the vse of Candells otherwise thā by the general custome of the Church he thought to be receiued he fauourably interpreteth such feruent zeale not excluding them from their reward according to their faith but permitting them to abound in their owne sense Wherefore if euer it were generally receiued in our Coūtrey Of praying for Cattell or in anie other Catholicke-Countreie that for the necessities of Beastes Cattell deuoute people did pray to speacial Saints then wil I defend it against al Heretickes of the worlde For certaine I am that it is a good and godly thing to pray for Beastes to God consequently to Saints who may by their intercession obtaine of God that which we aske euen for such dumme creatures For Christ our Sauiour teacheth vs to aske of God our daily-Bread wherin is vnderstoode by the Fathers all things necessary to mans vses And Salomon Pro. 30 8. praieth for those things which are necessarie for the sustenance of his bodie amongest the temporal Benedictions of God Dauid reckoneth that their Psal 143 13. Sheepe be with Lambe their Oxen fatte And God blessed the latter thinges of Iob Iob. 42 12. more than his beginning euen by giuing him multitudes of Sheepe Camels Oxen and Asses And God purposing to blesse Iacob with such worldlie substance Gen. 31 12. taught him in his sleepe how to encrease his reward of Sheepe Well did the Diuell vnderstande thus much when he saide to Almightie God Iob. 1 10. Hast not thou defended Iob and his house and all his substance about him blessed the workes of his hands and his possessions hath increased vpon the earth Wherefore God permitted the Diuel to depriue him also of those outwarde thinges which hee possessed As he did also suffer those Diuels to enter into the Mat. 8 31. Swine to carry them headlong into the Sea S. Hilarion taught as saith S. Hierome in his life that the diuels doth enter also into Beastes for mens sakes that hee is incensed with so great hatred towards men that he desireth the destructiō not only of thē but of al their things Of which thing he brought an example that before he was permitted to tempte Iob he destroied all his substance Neither ought this to mooue any man that by Gods commaundement two thowsand Hogs were killed For why those which sawe it coulde not otherwise beleeue so great a multitude of Diuels to haue gone forth of one man vnlesse a great multitude of Hogs and as it were carried of very many had perished And may we not then pray that God wil restraine the Diuells power and increase his care of vs euen in these things We knowe that God hath not 1. Cor. 9 9. care of Oxen neither hath he of 4. Reg. 6 5. Hatchets or 4. Reg. 4 40. Pottage or 4. Reg. 2 21. Water or such other things for any necessitie of his yet for the vse of man did he shewe miracles in making the Hatchet to swimme in seasoning the Prophets Pottage sweetning the Waters So doth God spare Niniue not only for infinite Innocents which were within it but also as himselfe saith Ionae 4 11. for the very brute Beastes in which his handes had laboured in a certaine manner when he created them Neither must we thinke that man hauing receiued al these things Ps 8 8. of his liberal hands must not as wel looke that his mighty power must conserue also and maintaine them Wherefore the holy Church a most intelligent grateful Spouse of Christ in the very Sacrifice of the MASSE as for Raine Faire-weather so for health of Cattell praieth thus Orat. pro peste animalium O God which euen by brute Beasts hast prouided comfortes for the laboures of men we humbly beseeche thee that without what thinges mans estate cannot bee nourished those thou wilt make not to perishe from our vses through our Lorde Iesus CHIRIST Most certain it is therfore that euen for these wee may pray to God and his Saintes And if wee pray to all the Saintes we may also pray vnto any one Yet not so that we pray to any one as only able to helpe vs for that were superstition but as to one who amongest the rest can helpe vs if so it please God to directe the generall practise of the Chruch as to one by whom it pleaseth God to helpe vs in this case rather than by another Sure I am that at Rome vpon S. Anthonies-day there is not one Catholicke person who sendeth not his horses to passe before that Saints Church there to receiue the Benediction of the Priest by the sprinkeling of Holy-Water If a scoffing Hereticke blasphemous against God his Saintes aske heere a reason I will say that the practise of the Church guided and directed by the holy-Ghost is more to mee than my owne reason And that all customes of the Church which are not contrary to Faith may by Saint Hieroms Ep. 28. ad Lucin. warrant be safely obserued And that according to Origen Hom. 5. in Num. In Ecclesiasticall obseruations many such things are founde which must bee doone of all men and yet the reason of them is not knowen to all And hee bringeth examples of kneeling in praier of praying towards the East of the Ceremonies of MASSE and Baptisme which are no more necessary to be vnderstoode of al men than were the Ceremonies of the Iewes to them which notwithstanding deuoutly practised them And yet coulde I for my owne comforte deuise many congruities in this matter of S. Antony and amongest the rest this thing which S. Hierme In vita Pauli writeth of him that a Satyr meeting him desired his Praiers for the whole flocke of them in the desert And two Lions which had digged a graue for S. Paul the Eremits bodie Forthwith as it were requiring a reward for their worke holding downe their heads and moouing their eares went to Antony licked his Hands Feete But he perceiued that they did desire his Benediction And without delay beginning highly to praise Christ for that the very brute Beastes had a feeling of God he said O Lord without whose will not so much as a leafe off the tree doth fall neither one Sparrowe doth light on the ground graunt vnto them euen as thou knowest And making them signe with his hande he cōmaunded them to depart Goe nowe proude blasphemous Heresie laugh taunte and scoffe at the deuotion of this Saint glorious Doctour of the Church who writeth this at the deuout Pietie of Antony who did this and finally of all other Saints of God but thou my deere Catholicke brother for whome principally this is written knowe and assure thy selfe that 1. Tim. 4 8. Piety is profitable to all thinges hauing promise of the life that nowe is and of that to come OF INDVLGENCES OR
betweene God and vs as well in Meritte as in Satisfaction The one is a certaine rigorous iustice the other a iustice of condignitie The first requireth a rigorous equality in the worke and that that which is offered vnto God be of the offerers goods not receiued of the liberality of him to whom it is offered And such iustice was in Christs Meritte and satisfaction vnto his Father for vs but in vs there can be nothing which we haue not liberally receiued of God and therefore in this rigorous manner we can neither meritte the least grace in the worlde nor satisfie for the least idle worde The second requireth nothing else but a certaine proportion of the worke which is offered and besides the fauour acceptation of God promise either of rewarde or of release of punishment which is alwaies founde in him which is in grace For hee which remaineth in Christ Io. 15 5. 1. Io 3 9. Io. 3 21. 1. Cor. 15 10. hee bringeth much fruite For he hath the seede of God within him and his workes are doone in God and the grace of God worketh with him Now hence it proceedeth that although we cannot bring any condigne satisfaction for our sinnes or for the paines of Hell due vnto them so long as we bee either withered braunches or altogither out of the vine we may notwithstanding vndoubtedly being quickened by the same liuely vine and hauing the holy ghost within vs perfectly doe the same for our temporall debt Yet by that which is Gods which we haue receiued of God Wherfore we must say with DAVID vnto God thine are all thinges 1. Par. 29 14 what we haue receiued of thy hand we haue giuen vnto thee After this manner doe we holde that life euerlasting which is indeede Ro. 1 23. grace is also most certainely a Mat. 20 8. 2. Tim. 4 8. See pag. 481 Crowne of iustice the day peny a reward And this in our present case of satisfaction is so much the more easie for that this satisfaction which is to be made is but only for temporall punishmente the euerlasting beeing by the Sacrament chaunged into temporall Anâ— what meruaile is it then by our workes to satisfie â—o this if we may by our workes deserue Heauen So that to satisfie for our temporall punishment is nothing else but as if a Traitour receiued into his Princes fauour againe shoulde by his goâ—d deserts holpen alsâ— by the same Princes creditte and grace be admitted into the felloweship of his Princely throne and who may doubt but that this man may with more ease obtaine the release of a small fine or amercement then he hath deserued so great a dignity One may satisfy for another if both be in grace Nowe therefore wil we account a most cleare trueth that he which is in Gods grace may satisfie for his temporal debte of Gods correction Secondly I make also this supposition that such a necessarie linke Ephes 4 4. Ro. 12 4. Gal. 6 2. 1. Cor. 12 12 Ps 118 63. Phil. 1 5. 1 Io. 1 3. Aug tra 32. in Io. there is amongest all those which are liuely members of Christ that as they receiue life and vigour from the heade so they communicate also helpe and comforte one to another which is the communion of Saintes And that in vertue of this communication and fellowship one which is in grace euen as he may of Iustice with equality as we haue said satisfie God for his own sinnes remitted So may he also of the like iustice equalitie satisfie for another being also in grace This doth S PAVL not once declare vnto vs when he saith that 2. Cor. 8 14. the aboundance in spiritual things of those in Hierusalem shall supply the wante of the Corinthians The like hath he of the Ro. 15 72. Romans And he Col. 1 24. reioiced in suffering for the Collossians accomplishing in his fleshe those things which wante of the Passions of Christ for his bodie which is the Church such beeing the disposition of Christes heauenly wisedome that although â—hâ—re be no insufficiencie in his owne Passions yet he will glorifie his wholle body vniting his Passions with the Passions of his mysticall meÌ„bers to his owne honour and the succour reliefe of his wholle Church And this second supposition must also be vnderstoode of those which are Deade and in Purgatorie For with them yet remaineh the same Communion And those which are aliue 1. Cor. 15 29. 2. Mach. 12 43. We may satisfie for the Deade may be Baptised for them as Saint PAVL saith that is may by their afflictions penance which is a baptisme of Cypr. serm de Caena Dom et in proaem l de exhort ad Martyr Greg Naz. orat de Epiph Mar. 10 38. Luc. 12 50. Three principall effects of our good workes teares make recompence for their sinnes Which will be somewhat for our purpose hereafter And for the better vnderstanding of this point thou shalt vnderstand good Reader that our good workes way be in 3. sortes beneficiall vnto vs from God They may bee Meritorious Satisfactorious Impetratorious that is obtaining at Gods hands any good thing They are Meritorious in that they be doone in grace for no good worke shall passe vnrewarded therefore euery particular good worke doone in Gods grace deserueth of Almighty God through his liberality and by the Merits of Christ which to one being in Gods fauor are vndoubtedly communicated both increase of grace and such degree of Gods glory in heauen as is correspondent to that grace They are satisfactorious in that they be laborious and painefull For these are two distincte thinges in euery good worke to proceede of grace and Charitie and to be a painefull exercise The one deserueth a mutuall loue of God vnto which is annexed a rewarde the other maketh iust and equall paiment for a deserued punishemente And although there be three speciall workes of satisfaction Praier Almes Fasting as hath beene saide vnto which al other are reduced yet whereas as the Philsophers doe teacch the obiecte of vertue is difficult for the corruptnesse of our nature there is no vertuous worke either inwarde or outwarde but besides that it is Meritorious it is also Satisfactorious They are finally Impetratorious or obtaining of God in as much as they are either Prayers or any thing offered vnto God by way of Petition or demaunde Which I adde for that any Satisfactorious worke may not onely be directed for the behalfe of another as it is Satisfactorious but if it bee deuoutely offered for the obtaining of anie good thing for our Neighbour it is also Impetratorious and a kinde of Praier As if one should Receiue or Fast to obtaine for his brother health or any vertue And this effecte of obtaining is founded in the liberality of our Sauior promise that whatsoeuer we shal aske in his name he wil graunt vnto vs. Now of these three thinges