an other place or receptacle besids the Heauen of the blessed and the Hell of the damned Caluin that he might the rather deny Purgatory he deny'd Limbus and that he might the better deny Limbus he denyed that Christ descended into hell otherwise then by suffering on his Cross the torments of a damned soul which saith Caluin in cap. 26. mat vvere so grieuous that euen vvords of dispaire came from him So impudently this great reformer of religion blasphem'd against Christ but the Catholick Church teacheth that Christ truly and properly descended into hell that is the soul of Christ remoued out of his body with its proper presence penetrated the lower receptacles of the earth where good souls were detained as prâ—sonners and brough with him from thence such as were ripe and fit for the kingdom of Heauen Lege S. Jgnat Epis ad Trallia Clem. Alex. l. 2. 6. stromatum Basil in Psal 48. visited the lower parts of the earth comforting such as were departed in perfect grace afore his coming thither From his sepulcher he leapt again into the world from whence after that he had setled a Priestly ministery that should be of perpetuall vse in his vineyard that is the Church like a hunter that gladly rejoyces in his obtained prey went with joy home leading captiuity captiue that is rendering happy the captiuity of just souls detained as it were in a prison vnder ground and carrying them with him in glorious triumph for he opened the gates of his Fathers Pallace which were euer afore shut against them As clamorous hunting so couetous playing * Aleae lusus Clericis interdictus à Concilijs Patribus Canonibus Aristoteles Aleatores latronum praedonumque societati inserit at cardes or dice for mony is an exercise vnworthy Priests which ought to seek no other lucre then the gaining of souls vnto Iesus-Christ who is their proper treasure and * Sacerdos dicit Christo tu es qui restituis haereditatem meam mihi heritage and mony betrayed him sould Ioseph and damned Iudas * Augustinus vocat Theatra cauâ—as turpitudinis publicaâ— professiones flagitiorum laudantur Massilienses quod sic abhorrebant à spectaculis vt mimis locum in scaena non concederâ—nt Again stage-playes as they be commonly exhibited in our country are incoÌ„sistent with Priestly function for as much as the outward words and counterfeited Gestures of the players representing reciprocall passages of wicked louers tend to carnall wantonnes and vncleanes and such a a Theater Saith S. Chrysostom is the chair of pestilence schole of incontinency and shop of luxury that sets out to sale the lusts of the flesh howeuer stage-playes are laudable recreations in order to lay-people while they represent but heroicall actions of gallant persons vnto imitation and vn godly enterprises of wicked men vnto detestation therof or while they exhibite delightfull fictions without obscenes Furthermore Missionary Priests must not affect to be counted * 2. Timoth. 2. homo militans Deo non se implicet negotijs saecularibus statesmen they being priuat persons professing a spirituall vocation which hath not any relation to the temporall affaires of state The supream prouidence hath set bounds to euery vocation * Tractent fabrilia fabri nec sutor vltra crepidam vt fert vetus pronerbium nor ought any man to put his sickle on strang ground Let Priests mannage what is theirs and Christs business and the affaires which pertaine to Caesar let them leaue to Caesar and the ministers of his Council yet there are some wanton witts which like the raging sea transcend their prefixed limits lifted vp aboue the hight of the clouds with an opinion of their own science fancying to themselues knowledg of all things though indeed the greatest part of what they know * Sapiens ille Mercurius Trismigistus maxima â—orum inquit quae scimus est minima pars eorum quae nescimus is the least part of what they know not and thus wantonly carried away entangle themselues with publick affaires of ciuill Magistrats before they be called thereto Howeuer Priests ought to know nothing * Apostolus Paulus profitetur se nihil scire praeter Iesum Christum hunc Crucifixum but Iesus-Christ and him crucified and if the supream prouidence hath bestowed on one alone a better memory and witt then on others contemporary with him he is to vse his aboundant abilities according to charity temperance and sobriety for otherwise he shall by his high attempts vnhappily verifie the old Prouerb much witt little iudgment Besids great wanton wits are not without a mixture of madnes And truly experience shewes that common wealths are vnfortunat when the things named witts manage the affaires therof t is iudgment not flashes of witt that makes gouernements happie FINIS I. BOOK The faultes escaped in printing a curteous Reader will easily correct and pardon THE SECOND 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 CHAR. I. OF SACRIFICE THE CONTENTS Proper sacrifice defined no Preists Priesthood taken in the proper sense if proper sacrifice be laid aside asserting of improper metaphoricall sacrifice onely bringeth confusion and rendereth priestly function common to all alike SAcrifice taken in a spirituall generall sense is euery * Aug l 10. de ciuit Dei c. 6. ait sacrificium generaliter sumptum esse omne opus quod agitur vt sancta sociâ—tate inbaereamus Deoâ— work that a belieuer imployeth to the end that he may continue in holy society and freindship with God There are (a) According to S. Thomas two kinds of sacrifice taken in the generall sense are offered vpon the altar of Christ whereof one is called deuotion in order to God the other pity or compassion in order to our neighbour two kinds thereof the one is deuotion towards God comprehending all such actioÌ„s inward and outward of the minde and body as tend to the honouring and praysing of God the (b) The Apostle Hebrae 13. exhorteth vs to do works of Almes and charity saying that such sacrifices promerite God that is procure his grace and fauour and according to Ecclesiastes cap. 5. Those offer sacrifice which shew mercy other is pity or compassion towards our neighbour including the works of mercy and iustice to both kinds of spirituall sacrifice the Royall Prophet Dauid exhorteth all God's people of whatsoeuer condition or sex saying * Psal 15. tibi sacrificabo hostiam laudis Et psal 4. sacrificate sacrificium iustitiâ— Offer to God hosts of prayses and sacrifice sacrifices of Iustice and according to the Apostle spiri uall sacrificers of these kinds are * 1. Pet. 4. vos autem genus electum vegale SacerdotiuÌ„ Idem habetur Apoc. 5. kings and Preists investedwith the honour of royall Preisthood and indeed deuout
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
that will prefer heauenly enjoyments before wordly pleasures ought to flye from the crafty dealings of the flesh as from a serpent lion or tyger CHAR. IV. OF THE VIRGIN MARY THE CONTENTS The Virgin MARY Mother of God Mother taken in the proper sense her maternity did not prejudice her virginity nor originall sin her conception which by diuine dispensation was immaculate the power of her Intercession vnto saluation to euery sinner that humbly seeketh vnto her THe Virgin MARY was the Royall Stemm (a) Isaias cap. 11. prophesied that there should come a rodde forth of the roote of Iesse and that a flower should grow out of his roote Where according to the ancient Fathers the Prophet meant by the rodde the Virgin MARY and by the flower her diuine son IESUS that sprung from the root of Iesse and from her root sprung the fairest branch of man kind For she was the woman * Gal. 4. misit Deus Filium suum factum ex muliere of whom the Son of God was made man whence arised her most excellent title of mother of God And Saint Elizabeth was not more truly the mother of S. Iohn Baptist then the Virgin Mary was Gods mother mother taken in the proper sense hauing all necessary requisites to a true maternity For the body that the son of God assumed was made of her and by her disposed to the reception of the reasonable soul that informed the said body also she cooperated to the vniting of that soul to the said body and bore to the world the singular person Christ God-man and man-God which was sufficient enough to inuest her in the eminent title of mother of God mother taken in the proper sense For to furnish all essentiall requisites to the making of Christ namely his diuine nature personality and reasonable soul are not necessarily required to make her maternity For if a mother could not be truly the mother of her son vnless she should furniâ—h whatsoeuer is essentiall to a son it would plainly and evidently follow that S. Elizabeth was not the mother of S. Iohn Baptist nor any other woman the mother of her child since a child essentially requires a reasonable soul that is not produced by the mother but created by God alone To declare how the son of God was conceiued of the Virgin Mary lies not within the reach of a naturall vnderstaÌ„ding the nuptiall conjunction of diuinity and humanity in the vnity of his diuine person was the diuine work of the holy Ghost in an admirable and vnexpressible manner howeuer it may bee illustrated thus (b) S. Greg. Thaumat l. de Incarn vseth that similitude vnto illustrating the manner of Christs Natiuity Naturalists haue observed that the shell fish which bringeth forth a precious stone called an vnion when the time of breeding comes naturally desirous of conception opens its mouth to receiue the dew descending from Heauen which afterwardes toucht by a heauenly lightning contracts that precious body of stone named vnion through the cooperation of the same shell fish The Virgin MARY is the pure shell the heauenly dew the son of God that descended from heauen into the Virginall wombe the heauenly lightning the holy Ghost that descended vpon the Apostles in form of lightning and fiery tongues at Pentecost the touch of the said lightning the diuine operation of the same holy Ghost in vertue wherof together with the concurrence and cooperation of the Virgin MARY the son of God contracted a precious body iustly named an vnion for he made one of two vnited Iuda and Ephraim the Iewes and the Gentiles demolishing the midle wall of the partition namly the old law that caused the diuision between them As in the Conception of the son of God the Virgin Mary was like the aforementioned shell fish so in his Natiuity she resembled a royall bird that in bignes little exceeds a sparrow and in colour represents the skie with some encrease of white and purple it sings amongst the low and humble reeds builds its nest of thornes vpon the sea brings forth its young ones in winter * Dies Alcionides and during the time of breeding the whol Ocean is quiet and calme The Virgin Mary is the royall bird in humility little and whom celestiall graces beautified with an aduantage of naturall gifts she sung amongst the low and humble reeds of a poor Cottage Behold the hand maid of our lord made her cradle of a thorny manger brought forth her diuine son the 25th of December and during the time of her trauelling with child (c) The Euangelist S. Luke cap. 2. writeth that it happened in those daies there came a decree from Augustus Cesar that all the world should be enrolled the whole world did obedience to Augustus Cesar acknowledging his soueraignity in a full enjoyment of peace As in the Conception of the son of God no human seed did interuene to diminish the sanctity of the Virgin Mary so in his Natiuity no vncleaues did occurr to prejudice her Virginity he went out of her pure wombe as the sun out of a bright morning he did not force his passage to a breach of the Virginall seal that as before so after his miraculous birth continued seal'd the Virgin Mary was the * S. Hierom. aduersies Iouianum haec Virgo Maria est inquit porta Orientalis Ezechiel c. 44. semper clausa per quam sol iustitiae PoÌ„tifex noster secundùm ordinem Melchisedech ingreditur egreditur Orientall door that gaue ingress and egress to our high Priest and still remained shut And though to her Conception concurred human seed notwithstanding by a diuine dispensation she was deliuered from all vncleanes and Originall infection which defiled the Conceptions of all others descending by the interuening of human seed from the race of Adam Quicksiluer infused into any whatsoeuer vessell of Gold siluer Iron c. saue a vessel of pure glass break 's throw it Originall sin is the quick siluer that broke all the vessells of human nature saue that of the Virgin Mary who was the vnbroken vessell of pure glass And it was necessary that she should be so * Eccl. 3. Pater sine honore est dedecus filij for a mother without honour is the dishonour of her son Neither was it probable as to the light of reason that she who in her eternall predestination was foreordain'd to be the mother of God should be made in her Conception an example of diuine wrath or who by an eternall decree was appointed to fight the infernall serpent and bruse his head should at any time be enslaued by sin wherof the serpent is sole author (d) S. Andrew the Apostle said as t is related in his history that as the first man was made of pure earth so it was necessary that Christ should be born of a pure Immaculat Virgin Besides sundry Popes haue named the blessed Virgins Conception Immaculate thereby ascribing to
only for the goodnes sanctity and perfection essentiall vnto him And God is not loued aright when he is loued for * Aug. in psa 52. Deus non propterea se amari vult quia dat aliquid praeter se sed quia dat se a reward besides himselfe who is the * Gen. 17. ego ait Deus Abrahamo protector tuus sum merces tua magna nimis great reward of right loue also the soul that loues God aright loues him with all its faculties strength and thought * Aug. medita 35. immensus es Domine ideò sine mēsura debes amari Et rursum totū amorem à te exigit Deus qui te tetum fecit for in the exhibition of loue God requires of man it all who made him all As a chast woman that loues her husband loues no other man besides him for to loue so where not at all or less to loue him then she ought so a chast soul that loues God its spouse loues no other reward besides him for that were not to haue at all or less affection for him who will not be loued for any reward that is not himselfe and indeed a riuer diuided into two riuolets or branches the more water it giues to one the less it bestowes on the other Furthermore as a woman doth not loue her husband that loues him for his mony goods and estate so a Christian soul doth not loue God that loues him for worldly enjoyments Aright louer of God does not stoope his loue to any creature but mount's vp and sixes it in the Creatour onely that is renounces all leagues of loue and friendship with the world And truly the. (a) According to S. Chrysostom hom 42. in Mat. a man if he loues God does not loue the world for if he loues the world he loues not God with all his heart a gain in an other place S. Chrysostom saith that whosoeuer will loue God of necessity must hate riches and whosoeuer will loue riches of necessity must hate God The loue of God and the loue of the world as contradictories are inconsistent together to loue God is to hate the world and to loue the world is to hate God * Iac. 4. amicitia huius mundi inimica est Dei. whosoeuer will be a friend of the world maketh himselfe the enemy of God As the same eyes of the body cannot behold the heauen and the earth together so the same eyes of the soul cannot look on God and the world at once this cannot flie vp on high when the wings of its affections are glewed to earthly delights God and the world are two contrary Masters and command contrary wise God command's man to abandon all terrene things for him and his faith and he will giue him eternall life the world saies to man denie or dissemble thy faith and Religion and I will bestow on thee riches and honours bring thee out of trouble and misery and make thee liue in peace and plenly at thine own house with they wife children and family The obseruation of Gods commands is the proofe and evidence of Christi an charity for whosoeuer loueth God * Joan. 14. si diligitis me mādata mea seruate Et cap. 10. haec inquit est charitas Dei vt mādata eius custodiamus quo modo dicit Aug. dlligis eum cuius odisti praeceptum quis est qui dicat diligo Imperatorē sed odi leges eius keepeth his commandements and doth those things which are pleasing in his sight and good works proceeding from the root of charity are without guilt of sin and consequently gratefull sacrifices vnto God * Io. Deus charitas est qui manet in charitate in Deo manet who is charity it selfe and in whom a Christian soul abideth whiles it abideth in charity * Quod charitas de fasto deperdatur totaliter quolibet peccato mortali est assertio fide certa ex Tridentino sess 6. cap. 15. can 27. read the character of luxury vvherein this Catholick doctrine is clearely prou'd and it is as impossible for charity to remaine with mortall sin as fire to burn in water for as water extinguisheth fire so each mortall sin driueth away charitv Lucifer was depriued of charity by the sin of pride Adam by the sin of disobedience king Dauid by the sinns of adultery and homicide and S. Peter lost his charity by denying of Christ though not * Iuxta antiquos Patres S. Petrus peccauit ex timore non ex infidelitate charitatem amisit non fidem his faith he sinning through feare only And albeit that some naturall works may be (b) S. Austin ser 52. de tempore c. 2. besides diuine supernaturall acknowledges human naturall charity and expresly affirmes that such meer morall affection if no euil circunstance interuene is laudable lawfull and honest in consequence of which he teacheth that pagans Jewes and other vnbelieuers may loue one another namely pagan husbands may loue their wifes and parents their children with a loue that is no deadly sin although it be not grounded on Christian faith wherby t is plain that S. Austin did not think as the new Teachers of these daies impose vpon him that euery morall action done by a pagan or Iew is a mortall sin because of the want of Christian faith neither matt'ers it that t is said Rom. 14. Whatsoeuer is not of faith is sin Fot the Apostle meaneth only as appeares by the same chapter that whatsoeuer worke a man does against faith or contrary to conscience is a sin ant doubtles it is not meant thereby that an infidel sinneth in honouring his parents giuing of almes fighting for his Country tilling his ground and in all other morall good works where vnto an insidel is bound by the law of nature good morally without both diuine charity and diuine faith for if liberum arbitrium free will could produce no good morall action at all without Gods speciall helpe by necessary consequeuce it would follow that it were wholy extinct for example he who could perceiue nothing of any coulour without a speciall concurrence and assistance of God would be counted wholy blind that is it would be thought that his sight or faculty of seeing were totally extinct Howeuer meer works of nature inuested with morall goodnes onely haue but withered leaues wanting reall fruits such as tend * Aug. l. 4. con Julia nullum bonū beatificum sine charitate hoc inquit amore opus est vt sit bonum beatificum to the glory of Heauen which is the centre of Christian charity CHAR. XVIJ. OF CHARITY TOWARDS OVR NEIGBOUR THE CONTENTS The loue of God bringeth forth loue towards our neigbour whosoeuer loueth God as he ought loueth his neigbour also euery man is euery mans neigbour those come the nearest to God in imitation which loue their enemyes without dissimulation the highest praise
from equalling or adjusting of things due by right Iustice deriues its name which in order to God is meet exhibiting of praise and seruice in regard of his diuine perfections and thanksgiuing in reference to the infinit benefits he hath confer'd on mankind and a meet satisfying for sin whereby God is injured It is meet and just that we praise and serue God who is our soueraign lord of whom we hold all our goods both temporall and spirituall and which-indeed are rather his goods then ours he hauing deliuered them to us only vpon condition we render him faithfull seruice that is * Ad Epes 6. non ad oculum seruientes quasi hominibus placentes sed vt serui Christi facientes voluntatē eiuo ex animo not seruice to the eye as men-pleasers but as good seruants doing his will with a perfect heart and willing mind * S. Chrysos cum tali inquit vultu respicit Deus ea quae facis cum quali facis For God regardeth our seruice according to the manner we doe it he glorifyeth the good and casteth the euill seruants into vtter darknes wherfore whosoeuer will be for himselfe and not for God * S. Gregor de nihilo Deus fecit omniae qui sibi vult esse non tiói nihil vult esse inter omnia will be nothing amongst all things which God made of nothing besides it is meet and just that we praise and serue God in regard he is our Father we are the clay and he our potter and we all are the work of his hands Isa 64. if a child is bound to honour and serue his earthly Father in deed in word and in all patience Eccle. 30. from whom he receiueth his body much rather he ought to honour and serue his heauenly Father that both formes the same body and breathes into it a breath of life vnto making him a liuing soul and exalting him to a heauenly inheritance wherfore doubtless euery good Christian when he saith our Father which art in Heauen hath a great sense of his condition and taketh thought for pleasing God his heauenly Father lest he come to heare the heauy sentence of Iudgment declared to the wicked Iewes I haue nourished and brought vp children but they haue rebelled against me Isa 50. or that other Io. 8. ye are of your Father the deuil and the lustes of your Father ye will doe Again t is meet and just that we celebrate the remembrance of Gods immense benefits bestowed on us with thanks-giuing for he * Ephes 2. Deus qui diues est in misericordia propter nimiam suam charitatem qua dilexit nos which is rich in mercy through the great aboundance of his loue where with he loued us euen When we were by nature the children of wrath and dead in sin hath quickened us together in Christ by whose grace we are deliuered from bondage death and made partakers of eternall life to the end we may raigne with him celestially Eph. 20. One of the ten lepers Luc. 17. was just fell down on his face at the feet of Christ and gaue him thankes for the healing of his corporall leprosy much rather we Christians ought to exalt the great mercy of God with thanks-giuing for as much as he hath cured vs through IESUS-CHRIST of our spirituall leprosy which is sin vnless we will be like the other euill nine lepers which returned not to praise God that had clensed them or like the pagan Philosophers Rom. 10. which God gaue vp to their vaine thoughts deceitfull vanities and their hearts filthy lusts because though they knew yet they did not glorify him neither were thankfull Again t is meet and just that we acknowledge our sins to God vnto repairing of the injuries done him thereby and when we (c) An humble confession of our sins appeaseth Gods wrath I did confess saith the Royall Prophet against my selfe my iniustice to our lord and he forgaue the impiety of my sin confess with a contrite heart against our selues our wickednes his mercy forgiues the punishment of our guilt * Ezechiel 18. si impius egerit poenitiam ab omnibus peccatis suis quae operatus est .... omnium iniquitatum eius non recordabor neither will God remember the iniquities of him that turnes from them and makes him a new heart and a new spirit Iustice in order to our neighbour is to pay to all men loue respect honour and duty that is to doe to euery man whatsoeuer we would * Haecest lex naturae Quod tibi nō vis facere alteri nefeceris that euery man should doe to vs for euery man is euery mans neighbour there being nothing of * Aug. in Psal 118. omnis homo omni homini est proximus nec vllae cogit anda est longinquitas generis vbi est natura communis distance as to birth or kindred where nature is common alike Besides Gods law of charity excepts none his will being to saue and bring all men vnto the knowledg of his truth (d) According to the generall practice of the Catholick Church publick prayers are offered on good friday for all men of what condition or profession soeuer they be which holy custome plainly demonstrates the sence of the whole Church in order to Christs offering his passion for the redemption of the world that is the Church beleiues that Christ excluded none from that oblation Pagans Iews and hereticks through the great mercy of God may cast from them their iniquities vnto iustification of life in respect wherof the Apostle Timo. 2. exhorteth that supplications prayers intercessions and giuing of thanks be made for all men in consequence of the premises as we would that our neighbour should doe to vs so must we doe to him likewise as we would that our neighbour should giue to vs loue respect honour and duty so must we giue to him likewise as we would that our neighbour should not prejudice us in word counsell or deed so must we doe to him likwise as we would that all men should keep their faith pawned to us so must likewise wee performe faithfully our ingagement with all men Furthermore Iustice in order to our neighbour is to fullfill (e) S. Gregor l. 4. Dial. c. 58. aduiseth vs as a thing more safe and profitable to procure in our life time those benefits and aduantages which after our death we exspect from those which are intrusted with our pious legacies saying t is better to depart out of this world vnliable to imprisonment then afterwards in prison to seek liberty the will of the dead according to the trust put in us and to powre out our prayers to giue of our aboundance alms and to vnder goe voluntary afflictions for the faithfull departed to the end that such as after their remouall out of their bodies stand liable (f) S. Bernard auerreth that the torments of faithfull souls
(i) Ephes 4. One lord one faith one Baptism Christ is our one sole lord vpon the score of generall redemption which he procured by his death and passion Faith is one onely because the object is but one and common alike to all the faithfull Baptism is one onely because by vertue of the fame baptism all men are incorporated in to the mysticall body of Christ which is the catholick Church one alone wheras if it were a Sacrament of sole man it should be many besid's it's cheife product of sanctifying grace wherby man is made a childe of God Heir of Heauen coheire and brother of Christ Ro. 8. in regard wherof it surpasseth circücision that figured only what it is indeed and verity and the (k) The baptism of S. Iohn Baptist was no Sacrament taken in the proper sense being a preparation there vnto onely howeuer Christ thought fit to be baptis'd of S. Iohn his precursor that thereby the water might be sanctifyed through a touch of his sacred body and likewise consecrated as the instrumentall cause vnto giuing ingress into his Church euen then design'd by him to be built forthwith for Christs baptism happened in that very yeare of his age when he began to preach the Gospel baptism of S. Iohn Baptist that prepared only thereunto it doth (l) S. Gregory Nazian Ora. 40. calleth baptism a seale or marke whereby a man is signed and marked for a souldier of Christ and S. Cyril Ierosol nameth it a sacred vndelible seale wherfore S. Austin l. 2. con Epis Parmeni c. 12. affirmes that as the mark 's made with a hot iron in souldiers that run from their colours abide in their flesh so baptism and holy order continue in Apostates that desert their faith and religion wherefore if such rebellious straglers returne after wards to the Church those two Sacraments ought not to be administred again because they imprinted characters which can neuer weare away imprint in the person baptised a Character which is a spirituall Mark wherby the soul is figured and fashioned in conformity to Christ as also known for his and distinguisht from such as are not his Wherfore it is a distinctiue sign and consequently indelible eternally permanent so that after a soul is once charactarised or sealed (m) Anabaptists are so nam'd because such as were baptised in their infancy those sectaries baptise again as soon as they come to perfect vse of reason as if the baptism conferred afore were invalide they ground their Heresy in Christs word 's Mat. 28. teach all nations baptising them c. but without cause as in the character is prou'd with the seale of baptisme it ought not to be sealed again As concerning the ceremonies belonging to the solemnity and meetness of this Sacrament they be outward sensible actions decently and profitably employed before in or after the administration thereof Before the receiuing of baptism as meet preparations required there unto are first * S. Hieron in cap. 28. Mat. non potest fieri vt corpus baptismi suscipiat Sacramentum nisi antea anima susceperit veritateÌ„ Loquitur de adultis instructions in the rudiments of christian religion if the person or persons suing for baptism are grown to full age of reason Math. 28. which scripture doth set down the order therin to be obserued according to the condition capacity or ripeness of each one such as are apt and capable to vnderstand christian doctrine ought to be instructed before they be admitted to the Sacrament which was the practice of the Apostles Act. 2. and 3. S. Philip the Deacon preached vnto the Eunuch Iesus and required credence therunto before he did baptize him Act. 8. and indeed it is impossible for the body to receiue the Sacrament of Baptism vnless the soul receiue afore the verity of faith when there is sufficient ripeness of judgment in the subject to receiue it Howeuer neither instruction nor any other disposition is of necessity as to the nature or essence of this Sacrament Infants in their infancy * Mar. 10. Luc. 18. Christus ait sinite paruulos nolite prohibere illos venire ad me talium â—nim est Regnum Coelorum being capable of heauenly blessedness are not vncapable of baptism though they want capacity for instruction Christ did expresse the necessity of baptism as to the new Testament after the same manner as God did explaine the necessity of circumcision as to the old Testament Gen 17. and consequently since infancy was no hindrance to circumcision neither is it a lâ—t to baptism Secondly * ScrutiniuÌ„ quo fides baptiz andoruÌ„ explorabatur agnoscit Aug. l. de side operibus c. 6. exprimitur hac caremonia in Rituali quande dicit Sacerdos infanâ—ulo quid petis patrinus respondet fidem deinde Sacerdos dicit abrenuncias Satanae Huius ceremoniae meminit Tertull. l. de spectaculis cap. 4. inspection or examination as to faith by interogatories Thirdly * Signi Crucis vsurpati in baptisme meminit Aug. l. de Catech. Rudibus cap. 20. sign of the cross which sheweth that Christ doth not work in this Sacrament vnto remission of sin 's by water only but by water and blood shed on the crosse It was IESUS-CHRIST that (n) Christ is said to come by water because he instituted the Sacrament of baptism in water signifyed by the sacred water that sprung out of his side hanging on the cross and he is said to come by blood in regard the blood of Christ cleanseth from all sinnes 1. Ioan. 10. came by water and blood vnto saluation of all men Io. 1. cap. 5. fourthly * Exorcismi meminit Iustinus Maertyr Dialogo de Tripho exorcism wherby the deuil is hindred so that he cannot obstruct the ministring of baptism or the effect therof Fiftly * Insufflationis qua vtitur Sacerdos solemniter baptizans dicens exi ab eo spriritus immuÌ„de meminit S. Ambros l. de ijs qui initiantur significat expulsionem Daemonis insufflation or breathing on the person that is to be baptized signifyeth the casting out of the deuill for euery one before baptism is a childe of wrath of Hell of damnation through originall sinne Sixtly * Gustus salis memenit Concil Carthag 4. can 5. transfertur ad significaÌ„dam sapientiam Vnde dicitur sal sapientiae salt giuen to tast which doth represent the wisdome of christian doctrine receiued in baptism Seauenthly * Mar. 7. misit JESVS digitos suos in auriculas eius expuens tetigit linguam eius inspiciens in caelum gemuit ait illi surdo muto Epheta quod est adaperire Huius contactus narium aurium meminit S. Ambrosius loco supra citato the putting of spittle into the nostrills and eares which signifyes the receiuing of faith and grace in vertue of the Sacrament And this ceremony is grounded Mar. 7. Eightly * Mar. 1.
A man must be made a christian through baptism before he can make a progress in christianity through confirmation A man must be made a member of Christ through baptism before he can be a soldier of Christ through confirmation A man must be endued with faith through baptism before he can be deputed to a speciall office in the exercise thereof which is to defend it against the assaults of Tyrants through confirmation A man must be invested with * Hieron diolog con Lucifer cap. 4. quemodo inquit ab Ecclesia recipiet confirmationeÌ„ qui nec dum remissionem peccatorum coÌ„secutus est Docet Arianos qui errabant contra formam baptismi non accepisse spiritum sanctuÌ„ per Sacramentum CoÌ„firmationis grace vnto remission of sins through baptism before he can receiue the holy Ghost vnto perfection through confirmation which does not confer sanctity after the manner of other Sacraments only but also doth * Omnes S. Patres qui agunt de Sacramento confirmationis doceÌ„t baptismi gratiam perfici consummari per gratiam coÌ„firmationis increase and perfect the sanctity receiued afore by baptism it being the complement or consummation thereof Whereby it is plainly euident that albeit this Sacrament is not as baptism a requisite absolutely necessary vnto obtaining eternall blessedness neuertheless it is conditionally necessary to wit as to the armour of grace and (h) According to Pope Vrban dist 5. de consecratione there is no perfect christian that hath not receiu'd the holy Ghost through the imposition of Episcopall hands and Hugo de S. Vict. l. 2. de Sacram. par 7. cap. 3. countes it dangerous to dye without being confirm'd afore which is conform to the doctrine of ancient Fathers S. Dionys Lâ—de Eccles Hierar c. 4. S. Cypr. Epis 72. ad Iubaian which assert that then a man has fulnes of sanctity and is made an adopted son of God when he receiues both the Sacraments baptism and confirmation perfection therof as also to a more ample measure of blessedness then baptisme alone doth effect so that christian catholicks especially such as liue vnder persecution ought to vse extraordinary endeauours for their admittance to this Sacrament the proper office there of being to strenghten them by grace that they may not fall from the Church of Christ * In Epis ad Fabium vti refert Eusebius l. 1. cap. 35. S. Cornelius affirmeth that Nouatus fell into Heresie for the want therof If they haue no conueniency in their own country to repaire vnto a catholick Bishop the spirituall aduantages which they may reape from the Sacrament of confirmation will compence the charges of a journey into forrain parts where catholick Bishops are to be found but this is to be vnderstood in reference to such catholicks as haue ability of body and a competency of temporall fortunes As touching the sensible rites or ceremonies employed in or about the Sacrament of confirmation the most remarkable are two only For example a Bishop in making of chrism breatheth three times in form of a cross on the mouth of the pot or flagon that containeth the said Chrism signifying thereby that euen at that time through episcopall consecration Chrism receiueth virtue from God wherby it is impowered as his instrument to confer strengthning grace to such as doe receaue the Sacrament aright and ceremonies signifying the thing that is done for the time they are employed are profitable by the confession of such * Caluinus in sua harmonia ad cap. 7. S. Marci fatetur caeremonias illas quae habent significationem eius quod tunc fit duÌ„ exercentur esse vtiles as impugne catholick ceremonies The other ceremonie is the reuerence a Bishop exhibiteth to the consecrated Chrism bowing down his head he saluteth saying Haile holy Chrism This ceremony hath nothing of Idolatry for an vnliu'd thing may challenge religious adoration in reference to an other distinct wherin excellency is contained to which religious adoration is due The ancient Iewes adored the Ark of the Testament because of the relation it had to God that is an increated excellency and all Christians doe religiously worship and adore the sacred books of the new Testament in reguard of the word of God therin comprehended And subjects of a temporall Prince do render ciuil reuerence to his chaire of state in relation to his sacred Person if a king or Emperour to which is due ciuill adoration by the law of God and nature in like manner religious worship is exhibited to holy Chrism in as much as it is the effectuall instrument of God to giue armour of grace to such as are baptised and is by speciall benediction deputed to the effecting therof CHAR. VIIJ. OF THE EVCHARISTE THE CONTENTS Christ the night before his passion made his last Testament gaue vnto his Church a legasy of his body and blood in the Sacrament of the Euchariste vnder the form's of bread and wine for to continue the spirituall food of souls till he come to Iudgment The express words of the Testament This is my body This Chalice is the nevv Testament in my blood exclude each figure that is inconsistent with the litterall sense intended by the Testatour that vseth not to say one thing literally and mean an other mystically because Christ Said this is my body this Chalice is the nevv Testament in my blood no man in reason ought to doubt of it Authorities of Councils testimonies of ancient Fathers and the warrantable practice of both primitiue and modern Churches euince the reall presence of Christ in the Sacrament of the Euchariste in vertue of the same word that was made flesh and made all things of nothing bread is transubstantiated in to the body and wine in to the bloud of Christ who is in Heauen and in the Sacrament at once One body can agree with many places by diuine dispensation Requisit's necessary to a worthy receiuing of Christs body and bloud in the Sacrament THe Euchariste is the (a) The blood of Christ shed vnto remission of sinnes is the proper legacy of the new Testament according to Christs owne words set down 1. Cor. 11. This Chalice is the nevv Testament in my blood legacy of the new Testament vnto eternall life that Christ bequeathed to his Church in a Sacrament of his body and blood the night before he suffered his passion in the presence of witnesses without exception which were his Apostles The same body and blood that Christ offered in a sacrifice on the cross visibly to the redeeming of man kind vnto liberty he left in a Sacrament vnder the elements of bread and wine invisibly to the feeding of man vnto eternall life In the bestowing of this legacy Christ who is faithfull in all he promiseth fulfilled the promise he had made long afore and which is set down Io. 6. (b) Christ Ioan. 6. promising and recommending the Sacrament of his body and blood said
he carryed himselfe in his own hands while giuing his body he said This is my body But truly he had not done what no other could doe if he had carried in his hands a meer figure or sign of his body onely Again S. Cyril Hieros Catech. mysti affirmes that the wine is as truly chang'd into the blood of Christ as water was conuerted into wine in Cana-Galilaea Moreouer S. Cyprian ser de Domi. coena asserts that the bread Christ gaue vnto his Disciples is chang'd saith he not as to the form or figure that is as to the accidents thereof but as to the nature that is as to substance through the Omnipotent power of the worde that was made flesh plainly and euidently otherwise the mystery established vnto saluation might leade into errour and damnation since a thing deliuered in Tropes and figures is subiect vnto vncertainty and intricacies Again the words afore mentioned set down by three Euangelists and one Apostle importe the new Testament made by Christ himselfe the night before his passion and it is vncredible that a Testatour expecting death suddenly should say in express tearmes what he meaned not In regard whereof the ancient Fathers doe vnanimously declare that the cited words of institution vêªt videlicet This is my body This is the blood of the new Testament ought to be taken in their proper sense that no man according to reason might doubt of the â—â—all and substantiall presence of Christs reall and substantiall body and blood in the Sacrament of the Eucharist Christ the diuine Testatour expressing himselfe therein plainly and clearly Wherfore it is an infallible Article of christian faith that vnder the elements of bread and wine is contained Christs true reall and substantiall body and blood through a maruelous transubstantiation that is to say substantiall (h) Transsubstantiation signifies conuersion of one substance into an other conuersion of the bread into his body and the wine into his blood in vertue of the word that was made flesh which the word made that made all thinges of nothing Gen. 1. In vertue of the word that changed Lots wife into a piller of salt Gen. 19. that turned Moyses rod into a serpent Exod. 4. that conuerted the riuers and fountaines of Egypt into blood Exod. 7. that made wine of water Io. 2. that created man of the dust of the ground and breathed in his face breath of life Gen. 1. In vertue of the word that was God Io. 10. Wherfore since the omnipotency of the word can work such marueilous effects it is euidently plain that Christ who is this omnipotent word to wit the son of God can conuert bread into his flesh and wine into his blood and the diuine omnipotency as to transmutation of one created substance into an other in like manner created the Deuil did acknowledg when he said vnto Christ If thou be the son of God command that these stones may be made bread Mat. 4. Wherfore such as deny transubstantiation in the Sacrament of Christs body and blood as an action impossible are worse then Deuills and doe not consider the infinite power of God according to the innate vertue therof Besides if the nutritiue faculty of nature can turne bread into the substance of him that eateth it and change wine into the blood of him that drinketh it if art can make Iron of earth and glass of ashes why cannot God that is aboue nature and art conuert bread into Christs body and wine into his blood Christs body and blood being created substances Furthermore it is extream weakness in a Christian that ought in the mysteries of christian doctrine to be ruled by faith which is a conuiction of thinges not seen to think that he cannot receiue in the Sacrament with his corporall mouth the true reall and substantiall body and blood of Christ because he doth not see them for indeed he might as to reason think as well that there are not three persons in God and one substance two natures in Christ and one person or that there was neuer such a man as Salomon or any such as are called his great Grand-Fathers and Grand-mothers because he hath not seen them or to thinke he is not endued with an immortall soul which quickneth each part of his body because he cannot see it and t' is as great weakness to think that if all the belieuers had eaten of Christs reall body from the first age for 1662. it would haue been wasted and spent long agoe though it had been as big as a great mountaine for Christ's (i) T is no strange thing for the substance of Christs body to exist after an indiuisibie manner since according to true Philosophy the substance or essence of euery real thing hath an indiuisible existency body by diuine dispeÌ„sation is spiritually cloathed in the Sacrament being inuisible indiuisible and incorruptible and consequently deuested of outward extension in order to place and therfore not subiect to naturall alterations which doe accompany common bodies As Heate brightness of fire sweet odour of a rose doe not suffer prejudice for as much as they be communicated to many and as the pot of meale and vessel of oile did not faile or diminish though the widow of Sareptha and her family did eat thereof continually while the Heauens were shut froÌ„ rayning through the prayers of Elias 30. Regum so the body of Christ in the Sacrament is not wasted spent or prejudiced albeit that the whole Church doth dayly feed thereof Likewise t is extream weaknesse to think that Christ cannot be in * Chrys l. de Sacerd. ait qui Christus cum patro sursum sedet in illo ipso temporis momeÌ„to omnium manibus pertractatur Heauen and in the Sacrament at once in as much as one body is not capable according to Philosophy to possess two places together for God is not confined to Aristotles principles The diuine omnipotency transcend's Philosophy her Rules and all the works of nature God made all thinges of nothing contrarie to the maxime of Aristotle Nothing is made of nothing Furthermore in Christ are two natures and one sole person Christ was conceiued of the Virgin Mary without prejudice to her virginity and in the day of his Ascension penetrated the Heauens which are solid bodies without boring into them and other effects which vnto Philosophy are impossible to God are possible Howeuer one body and many places are not inconsistent together as to naturall Philosophy especially when a body is in many places after the manner of a spirituall substance deuested of outward extension in order to the places that containe it and so Christs body is in many consecrated Hosts at once or when one body is in one place with it's quantity extended outwardly thereunto and in another depriued therof at the same time and so Christs body is in Heauen and in the Sacrament together all which according to naturall Philosophy ought not to seem thinges
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
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
faith The Apostle that if our earthly house of this habitation be destroyed vve haue a building giuen of God ... eternall in heauen From this sacred Text S. Anselme infers that good souls as soon as they are deuested of their bodyes haue full enjoyment of heauenly blessednes and according to Saint Austin l. 2. de ciuit cap. 15. martyrs as soon as they be deliuered from their earthly tabernacles reigne in Heauen with Christ And Christ himselfe according to the Apostle Ephes 4. led captiuity captiue in the day of his glorious ascention that is then the iust souls that were detained as captiues in the lower parts of the earth namely lymbus called Abrahams bosom were translated into Heauen And S. Hierom Epis de obitu letae Novv she for a smal labour hath the enioyment of eternall blessedness as the earthly house of their habitation is destroyed are translated into an other building giuen of God their Creator that is an house not made with hands but eternall in Heauen and as now euery creature is a dark glass whereby God is seen in part so in the next life * Verbum diuinum propter repraesentandi perfectionē vocatur speculum fine macula God himselfe is a clear glass wherin creatures see him fully as he is that is perfectly if nothing of sin interuene to obstruct their passage to Heauen Now saith the Apostle * 2. Cor. 5. mūc videmus per speculum in anigmate sed tūc videbimus facie ad faciem Aug. in illud Aposto Philip. 1. sic scribit inde incipit requies quae non interrumpitur resurrectione sed clarificatur quae nunt fide retinetur wee see through a glass darkely but then shall wee see face to face (b) 2. Cor. 5. the Apostle teacheth that while we are in the body we are absent from our lord for we walk by faith and not by sight Wherefore he coueteth to remoue out of the body and dwell with Christ in consequence of which good souls enioy the clear vision of God before the generall resurrection for otherwise the Apostles earnest desire to remoue out of his body and dwell with Christ had been vain and impertinent since he might not enioy thereby blessednes which consists in the clear vision of God before the generall resurrection besids according to S. Aus l. 14. de Trinit cap. 2. to be present and dwell with Christ includs sight and excludes faith 2. Cor. 5. which words plainly shew that then * begineth the eternall when the transitory life endeth in consequence of which pure souls without offence after they be deliuered from their earthly tabernacles do not expect the generall resurrection to put them in possession of the clear vision of God and truly the desire of S. Paul expressed Philip. 1. and Ephes 5. to be remoued out of the body and to be present with Christ had been very vnprofitable and impertinent if the clear sight of God wherein consisteth the souls blessedness were to be differred for soe long a series of yeares and it matters not that to be present with Christ doth not include of necessity a clear sight of his diuinity for it appeareth by the words of the Text that the Apostle desired a full clear sight of Christ vnto blessedness in regard he speaketh of that presence with him which excludeth faith saying We know while wee are at home in the body that we are absent from Christ for we walke by faith and not by sight signifying thereby that when we are remoued out of the body we walke by sight and not by faith but it is the clear sight of God that abolisheth faith according to the doctrine of all ancient Fathers besids 't is in reason conuincing that Christ hath not appointed prisons to keepe the Saints of the new Testament out of Heauen hauing in his ascention trāslated thither the Saints of the old Testament which were detained afore as prisoners in the lowest parts of the earth Again God is far more inclined to reward the iust then to punish the wicked for his mercyes * Psal 144. miserationes eius super omnia opera eius exceed all his other works but his diuine Iustice (c) According to the Councill of Florence God punisheth wicked souls with eternall sensible paines as soon as they remoue out of their bodys inflicteth eternall sensible paine vpon wicked men sudainly after their remouall out of their bodyes wherefore doubtless iust men doe quickly after their death receiue their blessed rewards nothing of offence interuening to obstruct their passage to Heauen moreouer God is more iust in giuing labourers their hire then any man whosoeuer but a iust man doth not suffer the workemans hire to abide with him till morning Leuit. 19. Wherefore Since eternall blessedness that consisteth in the clear vision of God is the hire of good labourers in the diuine vineyard (d) According to the Councill of Florence in the decree of Eugenius and of Treat sess 25. in decret de inuocatione sanct the souls of the faithfull that remoue out of their bodyes cleansed from all sin and vncleanes see immediately the essence of God And S. Gregorie Nyss ora funebri in pulcheriam writeth thus The plant pulcheria is pluckt from vs but transplanted in paradice she is translated out of one kingdom into an other She hath put of her purple robe and put on the clothing of Heauens kingdom And all the ancient Fathers assert this Catholick truth namly S. Austin trac 128. in Ioan. S. Cyp. li. de exhort ad martyres cap. vltimo payment of it is made quickly after the finishing of their worke that is suddenly after their death wherewith endeth all meritorious working but there be two kinds of blessedness the one complete and full in order to both body and soul the other which is the principall and essentiall blessedness is not perfect as to the whole man but in respect of the soul only Now when the holy scriptures declare that blessedness or reward for good works is to be giuen after the generall resurrection they mean only of the consummation thereof which is full blessedness named the double stole of felicity in order to both body and soul and indeed Christ in the generall iudgment as appeareth by the 25. Chapter of S. Mathew will say after the same manner to the blessed Come ye blessed of my Father take the inheritance of the kingdome prepared for you from the foundation of the world as he will say to the damned depart from me ye cursed into euerlasting fire which is prepared for the deuill and his Angels but Christ by this latter saying meaneth that after sentence of vniuersall iudgment is pronounced the damned whose souls were punished afore shall suffer euerlasting torments of fire in order both to the body and soul for the cōsummating of their misery wherefore by the other saying addressed to the blessed is meant that in the generall resurrection those