b soweth sparingly sparingly also shall reape As witnesseth the Apostle And this shall suffice touching the corporall workes of mercie 17 But what doth the scripture testifie of those that are spirituall VVE saith he that are (a) Ro. 15. a stronger must sustain the infirmities of the weake and not please our selues Let euery one of you please his neighbour vnto God to edification For Christ did not please himselfe And againe Be ye gentle (b) Eph. 4. g one to another merciful pardoning one another as God in Christ hath pardoned you Againe Be ye therfore followers (c) Eph. 5. a of God as most deare children walke in loue as Christ also loued vs. Moreouer Put ye on (d) Col. 3. b therfore as the elect of God holy and beloued the bowels of mercie benignitie humilitie modestie patience supporting one an other And pardoning (e) Aug. Enchir cap. 73. 74. ho. 6. 29. cap. 1. 40. cap. 3. seq ex 50. serm 203. de temp Greg. 4. dial cap. vlt. one an other if any haue a quarell against any man as also our Lorde hath pardoned vs So you also And againe (f) 1. Thess 5. c Admonishe the vnquiet comforte the weake minded beare vp the weake be patient to all These and many other thinges of like tenour doth Saint PAVL euery where inculcate who to the intent hee mighte saue (g) 1. Cor. 9. d all was made all thinges to all men So that hereupon himselfe testifieth Who is weake (h) 2. Cor. 11. g and I am not weake who is scandalized I am not burnt And againe I haue greate (i) Rom. 9. a sadnes and continuall sorow in my harte For I wished my selfe an Anathema frō Christ for my brethren And in an other place I most gladly (k) 2. Cor. 12. e will bestow and will my selfe moreouer bee bestowed for your soules although louing you more I am louedlesse 18 What is the summe of al the doctrine touching the performance of the workes of mercie THe Apostle hath comprised the wholle matter as it were in this one worde Beare ye (a) Gal. 6. a one an others burthens so you shall fulfill the lawe of Christ to witte the lawe of charitie of which lawe againe he saith (b) Ro. 13. e Gal. 5. c If there be any other cōmandement it is comprised in this worde thou shalt loue thy neighbour as thy selfe And the Apostle S. PETER (c) 1. Pet. 4 b Before all thinges saith he hauing mutuall Charitie continuall among your selues because charitie couereth the multitude of sinnes Which precepte or office of shewing mercie and charitie as it is most agreable to nature and reason so doth it touch euen all kindes of men without exception in so much that of this we reade it written (d) Eccli 17. b God hath giuen euery man a charge of his neighbour And he hath giuē charge in this maner as Christ interpreteth (e) Mat. 7. b Luc. 6. c All thinges whatsoeuer you will that men doe to you doe you also to them for this is the lawe and the Prophettes OF THE CARDINALL VERTVES 1 What meaneth the name and nature of Cardinall vertues CErtaine vertues be therfore (a) Vid. Ambros in Luc. 6. lib. 1. offic ca. 24. Prosp de vita contemplatiua lib. 3. cap. 18. called Cardinall because they be as it were fountaines and hingels of all the rest as the dore turneth vpon the hingells soe the wholle course of honest life consisteth of them the wholle frame of good workes doth seeme after a sorte to depend (b) Greg. l. 2. mor. cap. 36 vpon them And they are accounted foure in (c) Amb. lib. 3. de Virg. et l. 2. offic c. 9 number Prudence Iustice Temperance and Fortitude Whereof it is thus written Shee teacheth (d) Sap. 8. b Sobriety and Prudence and Iustice Vertue Than the which thinges there is nothing in life more profitable vnto men Where by Sobriety (e) Aug. l. 1. retract c. 7. Temperance by Vertue fortitude is not obscurelie signified And all of them are so commended vnto vs that wee may assuredly vnderstande that by the eternal wisedome (f) Pro. 8. b c d Eccli 24. a c which is God they are properly bestowed and are receiued and exercised with verie great fruit of mans saluatiō Which vertues are called also Officiales that is appertaining to offices or duties because that from them as (g) Lib. 1. offic c. 25. Saint AMBROSE hath noted do spring the diuerse kinds of offices and are deriued all manner of duties appertaining to the ordinary life of man according to euery mans vocation 2 How are the Cardinall vertues defined Vide Aug. l. 1. de l. arb c. 13. lib. de morib Eccl. Cathol cap 15. Amb. in libris de officiis Prosp l. 3. de vita cōtemplatiua c. 18. seq Ber. ex paruis ser 35. in Cant. ser 22. PRudence is a vertue which according to the rule of honestie prescribeth what is to be desired what is to bee eschewed by a man Iustice is a vertue whereby we giue euery man his own Temperance is a vertue moderating the pleasures of the flesh which are fealt in tasting and touching Fortitude is a vertue whereby labors dangers of death are constantly both vndertaken and suffered out This is the noble chariot of vertues whereby wee are carried into heauen These are the foure riuers of (a) Gen. 2. b Paradise as (b) Lib. 2. de Gen. contr Manic c. 10. Amb. lib. de Paradis c. 3. S. AVGVSTINE calleth them of whom also this saying of worthie memorie is extant That saith he is the science knowledge of (c) L. 1. cont Acad. cap. 7. humane things which knoweth the light of Prudence the decēcie of Temperance the strength of Fortitude the holinesse of Iustice For these are they which fearing no fortune wee may be bolde to call truely our owne 3 Howe is Prudence commended vnto vs in holy Scripture Bas in constit Monast c. 15. ho. 12. in Principium Prouerbiorum Bern. ser 49. in Cant. VVIselye doeth Ecclesiasticus teach vs in this manner (a) Eccli 32. d 37. c Pro. 12 c 1◠b My sonne without aduice doe nothing and after thy deede thou shalt not repent thee And againe (b) Eccli 31 d 18. d 33. a Pro. 14. b Iob. 28. d Deut. 4 32 d vide Pro. 3. b 8. b Sap. 6. a c d 7. a b d A wise heart that hath vnderstanding wil keepe it selfe from sinne and in the workes of Iustice it shall haue successe Also the (c) Eccli 1. a fountaine of all Wisedome Prudence Christ that true (d) Mat. 1◠d Luc. 11. d SALOMON teacheth thus Be yee (e) Mat. 10. b ib. Theophyl Hieron Aug. q. 8. ex Matth. Greg. lib. 1. mor. c. 2. ho. 30. in Euang Prosp lib.
(n) 2. Cor. 10 8. 13 10. hath God giuen this power to edification and not to destruction Moreouer to the intente that the stubbourne and rebellious persons may feele that (o) Mat. 18 17. et ibi Hieron power of chastising and excommunication which Christ hath ordained and Sainte * 1. Cor. 5 3. 1. Tim. 1 20. PAVL exercised and by the same may be corrected repressed Here vpon (p) l. de fid et op c. 5. 3. l. 3. con Parm. c. 2. Greg. ho. 26 in Euang. Chrysost l. 3. de Sacerd. S. AVGVSTINE they saith he that gouern in the Church maye exercise discipline so it bee without tumulte and in peaceable manner against the wicked outragious Wherfore in all these thinges to omit many others it is manifest that the Churches authoritie is not only profitable but also necessarie so that without the same doubtlesse the Christian common welth might be thought nothing els but a very Babylonical confusion And therefore as we doe beleeue the Scripture and relie vpon it and attribute vnto it speaciall authoritie for the testimony of the holy Ghost speaking (q) 2. Pet. 1 19. 2. Tim. 3.16 Mat. 18 17. Io. 14 16.26 16 12. within it so also doe we owe faith reuerence and obedience to the Church for that by Christ her heade and spouse she is informed endowed confirmed with the (r) Act. 2 4. Eph. 4 4. same spirite so that it is not possible but that she be as she is called the (Å¿) 1. Tim. 3 15. Piller and grounde of truth 17 What is the fruite and commoditie of the whole doctrine touching the preceptes Traditions of the Church IT is certes very greate and full of variety And surely the first is that we may knowe that we are not tied to letters only or to diuine Scriptures For to vse the words of Saint Ireneus (a) Lib. 3. c. 4 Epi. haer 61. What if the Apostles had lefte vs no Scriptures must we not haue haue followed the order of Tradition which they deliuered vnto them to whom they committed the Churches therfore hath S. BASILL (b) Lib. de spir sanct c. 27. saide very well The verities which are helde and taught in the Church some we haue out of the doctrine set forth in writing some wee haue receiued from the Tradition of the Apostles in mysterie that is in hidden and secrete manner Both which haue equall force and authoritie to the furtherance of pietie And these no man will gainesay that hath beene but euen meanly experienced what the lawes of the Church are And it caÌ„ not be doubted but that (c) Io. 20 30 21.25 Aug. ep 108 ad seleucianam Christ and his Apostles both did taught many thinges which although they are not written yet they doe very much appertaine vnto vs and all posteritie Of which S. PAVLL (d) Phil. 4 8. warning vs in generall saith For the rest brethren what thinges soeuer be true whatsoeuer honest whatsoeuer iust whatsoeuer holye whatsoeuer amiable whatsoeuer of good name if there be any vertue if any praise of discipline these thinges thinke vpon which you haue both learned and receiued and heard and seene in me these thinges doe you and the God of peace be with you The next commoditiy of them is that we may rightly vse Christian libertie which men giuen to idlenesse and riote if euer at any time now most of all doe make an occasion to the fleshe as the (e) Gal. 5 13 2. Pet. 2 19. Apostle speaketh vnder pretence thereof they serue their filthy pleasures whatsoeuer in a manner they haue a fancie vnto though it concerne euen the alteration of the decrees of Religion they thinke it lawfull for them to doe Aug. ep 118 cap. 1. 5. But froÌ„ this prophane noueltie and rashnesse the Apostolicall and Ecclesiasticall Doctrines decrees do call away defend terrifie vs bridling mans licentiousnesse teaching vs to vse Christian liberty in a coÌ„uenient sort to wit so that (f) 1. Pet. 1 18. Ro. 6 18.22 Gal. 3 13. 4 31. Ro. 8 2. being made free by Christ froÌ„ the yoke of sinne bondage of the olde lawe we may willingly of our (g) Psa 53 8. Col. 3 23. Luc. 1 71. 2. Cor. 3 17 Ro. 6 22. 1. Cor. 9 19. 1. Pet. 1 22. 2 20. Luc. 21 19. Mat. 4 1.7 16 14. owne accorde performe Christian dutie we may serue God in holinesse and iustice we may followe the holy Ghost as our guide in the lawe of Charitie being the seruauntes of iustice the sonnes of obedience the practisers of humilitie the keepers of patience and louers of penance and of the Crosse You saith the (h) Gaâ—l 5 1â— Apostle are called into libertie only make not this libertie an occasioÌ„ to the flesh but by charitie of spirite serue one another To the nourishing maintenaÌ„ce of which charitie of spirite in the dutifulnesse of an holy seruitude both all honest thinges are profitable and the deuoute obseruation of the Tradition of the Church is vndoubtedlye most auaileable The last vse and commoditye is that we may truly discerne betwene the lawfull and bastarde children of the Church or betwene Catholikes and Heretikes For (i) Vincen. Liren the first doe simply stay them selues in the doctrine of the Church whether the same be deliuered vnto them in writing as in the Bible or approued by the TraditioÌ„ of the Fathers For they doe followe the worde of God Doe (k) Pro. 22 28. Eccli 8 11. Deut. 32 7. Hier. c 16. not goe beyond the auncient boundes which thy Fathers haue set But the other which are Heretickes doe swarue from this simplicitie of faith from the approued sentence of our reuerende mother the Church of the holy Fathers and they trust to much either vnto them selues or to those that haue reuolted from the Church insomuch as euen being warned they doe not come backe amend their error And therfore of them hath Saint PAVL so seuerely decreed when he saith A man (l) Tit. 3 10. that is an Hereticke after the first and second admonition auoide knowing that he that is such a one is subuerted And to conclude with (m) ad Pompeium S. CYPRIAN whosoeuer hath reuolted from the vnitie of the Church he must needes be founde in the company of Heretickes 18 What finally is the summe of all the premises THose thinges that from the beginninge hetherto haue bene handled touchinge the summe of Christian doctrine doe tend to this end that the true wisdome of a Christian man might be described and set before vs which is comprehended in these three (a) Aug. l. 2. tetr c. 63. vertues (b) 1. Cor. 13 13. 2. Tim. 2 22 faith hope charitie By faith the soule doth (c) Heb. 11.1 firmlie consent vnto Gods truth and relie vpon the same By hope
8. in 1. Cor. in ser de leuium peccatorum periculis Bern. ser 1. de conuers Pauli et in tract de praecepto dispens c. 14. contristate the holy Ghost they darken and obscure the conscience they diminish the feruour of charitie and they doe hinder the proceeding of vertues drawe a man often times to greater vices and dangers For which cause it is written He that (d) Eccli 19 1. despiseth litle thinges shall by little and little fall He (e) Ibid. 3 27. that loueth danger shal perish in it He (f) Eccles 9 18. that shall sinne in one thing shall lose many good thinges Therefore these blottes filthes of the soule as much as may be are to bee eschewed for as wee reade (g) Apoc. 21 27. Psal 14 2. 23 4. There shall not enter into the Heauenly Ierusalem any polluted thing And except they be washed away in this life they doe burden a man after (h) See aboue of Satisfaction page 215. his death and cannot certes be cleansed without the bitter paines of Purgatorie fire Which fire although it be not euerlasting yet if wee beleeue (i) In Psal 37. ser 41. de Sanctis Greg. in 3. Ps poenit Sainte AVGVSTINE It is more sharpe grieuous than whatsoeuer a man can suffer in this life 3 What then are the remedies to purge the lighter sorte of sinnes FOR the washing away of such filthes of the soule in this life the Primitiue Church hath (a) Aug. ep 108. Ench. c. 71. 72. in Io. tract 12. ser 41. de Sanct. lib. 21. ciu c. 27. ho. 50 ex 50. ca. 13. Conc. Tolet. 4. can 9. acknowledged and vsed these remedies An humble accusation of a mans selfe our Lords praier knocking of the Breaste other the like deuoute exercises either towardes God or towardes our neighbour and afflictions of the bodie voluntarilie and deuoutlie vndertaken Which remedies wise men certes so much the more willingly and seriously doe imbrace by how much they doe more perfectly knowe more diligently waigh and consider the seuerity of Gods Iustice in (b) Iob. 24 12. Prosp in sent Aug. c. 210. Aug. in Ps 58 reuenging of sinne Which may be expressely shewed euen by that one dreadful speach of Christ I say vnto you (c) Mat. 12 36. that euery idle word that mē shal speake they shall render an account for it in the day of iudgement Also by that speeche of S. PETER (d) 1. Pet. 4 18. The iust man shall scarce be saued Insomuch that for this cause IOB a man otherwise Iust and Innocent hath saide I did (e) Iob. 9 28. feare all my workes knowing that thou didest not spare him that sinneth And the Apostle Saint PAVL It is (f) Heb. 10 31. horrible to fall into the handes of the liuing God But (g) 1. Cor. 11 31. if we did iudge our selues as the same Apostle warneth vs wee shoulde not bee iudged Therefore (h) Pro. 28 14. Blessed is that man that is alwaies fearefull but he that is of a hard heart shall fall into euill 4 Is it sufficient to abstaine from sinne CHristian Iustice Bern. ser 34. ex paruis Chrys in Ps 4. ho. 16. in ep ad Ephes Aug. serm 59. de temp whereof wee haue hitherto treated proposeth two partes and as equally necessary commendeth them vnto vs in these wordes Decline (a) Ps 36 27. 33 15. ibid. Aug. from euill and doe good As also S. PAVL teacheth Hating (b) Ro. 12 9. 1. Pet. 3 10.11 Tob. 4 13. Esa 1 16. Eccli 3 32. Col. 3 8. Ephes 4 16.17.20 Iac. 4 17. Mat. 3 10. 7 19. euill cleaueing to good Therefore It is not sufficient as (c) In sent Prosp c. 86. Aug. lib. 19. ciu cap. 14. S. AVGVSTINE hath plainely saide to abstaine from euill except that be done which is good and it is a small matter to hurt no man except thou doest endeuour to doe good to many Wherefore hauing nowe finished after our manner the first part of Iustice which prohibiteth euills it followeth nowe that by the helpe of Christ we go foreward to speake of the other part also which consisteth in the pursute of those thinges which are good OF THREE SORTES OF GOOD WORKES 1 In what good thinges doth Christian Iustice consiste THis Iustice extendeth (a) Chrys in Psa 4. 14. ho. 23. in Gen. so far that it containeth in it selfe all the good thinges which are honestly iustly and deuoutly done and proposeth the same vnto vs as to be both desired and followed Wherefore thus doth the Apostle admonishe the faithfull Walke (b) Col. 1. worthie of God in all thinges pleasing fructifying in al good worke Prouiding (c) Ro. 12. 2. Cor. 8 21. Mat. 5 17. 1. Pet. 2 12. good thinges not only before God but also before all men For this is the true vse and proper fruit of our vocation of Christian Iustice purchased by Christ as witnesseth (d) 1. Pet. 2. S. PETER That beeing dead to sinnes we may liue to Iustice that is to say as S. PAVL expoundeth it That (e) Tit. 2. vide Bern. ser 2. de resur denying impiety worldly desires we liue soberly iustly godly in this world To this effect is that of the Gospel proposed vnto vs that without (f) Luc. 1. feare beeing deliuered from the hands of our enimies we may serue him in holinesse iustice before him all our daies For therefore hath Christ redemed vs from all (g) Tit. 2. iniquitie that he mighte clense to himselfe a people acceptable a pursuer of good woorkes For (h) Eph. 2. wee are the worke of God himselfe created in Christ Iesus in good workes which God hath prepared that we should walke in them Thus doth S. PAVL constantly write and warne all men about the obseruance and continuall practise of Christian Iustice And for this cause also S. IHON doth wisely admonish absolutely define (i) 1. Io. 3. Litle children let no man seduce you Hee that doth iustice is iust euen as he also is iust He that committeth sinne is of the Deuill And S. IAMES expresly teacheth By workes (k) Iac. 2. Aug. in praef in Psa 31. de fid et op c. 14. Chrys ho. 2. in Gen a man is iustified and not by faith only For euen as the body without the spirite is deade so also faith without woorkes is deade Then againe the same Apostle He that hath looked (l) Iac. 1. in the lawe of perfecte libertie and hath remained in it not made a forgetfull hearer but a doer of the worke this man shall be blessed in his deede And noe other meaning then this had S. PAVL when he saide Not (m) Ro. 2. the hearers of the lawe are iust with God but the doers of the lawe shall be iust 2 What profite doe the
c. 32. Chrys hom 6. ad pop 1. 2. in Gen. Councell willeth them to bee excōmunicate who without vneuitable necessity euident weakenesse doe eate fleshe in Lent And the holy Fathers zeal is most singular in commending vrging requiring (o) Bas ho. 2. de Ieiun Aug. ser 62. de temp Amb. ser 23. 25. 34. 36. 37 Fasting espetially that of Lent which they will haue accounted as instituted by the (p) Hieron ep 54 cont Mont. ad Marcell Apostles From this spirite of the Fathers are they farre off that doe disburden themselues others of the Lawe of Fastes taking vpon themselues the Patronage not of Euangelicall liberty but of licentiousnes of the fleshe These fellowes will not haue the fleshe with the (q) Gal. 5 24 vices and concupiscences to be crucified therefore they (r) 1. Cor. 2 14. sauor not those thinges that are of the Spirite but doe rather extinguishe (s) 1. Thes 5 19. Maxim in Litan the Spirite contrary to the Doctrine of the Apostle They do also resist the holy Church our Mother yea (t) Aug. in ep 86. ad Casul Christ also speaking gouerning in the Church (v) Luc. 10 16. Mat. 18 17. 1. Cor. 14 37. 1. Thes 2 13 Act. 15 28. Hier. 35 6.18 2. Mac. 6 19 7 1. his Spouse wherfore they purchase vnto themselues (x) Ro. 13 2. Leu. 23 27. 1. Reg. 14 24. 3. Reg. 13 16. Conc. Trid. sess vlt. Aug. tract 73. in Ioan. Amb. ser 25. 36. Chrys hom 12. in 1. ad Tim. Raban lib. 2. de instit Cler. cap. 25. assured damnation wheras they abrogate reiecte the holy holesome ordinance of Fastes alwaies commēded vnto vs by the Church 6 What doth the holie Scripture teache concerning Fasting Iud. 20.26 1. Reg. 7 6. 31 13. 2. Reg. 1 12. 3 35. 12 16. 22. 3. Reg. 21 27. 1. Par. 10 12 2. Par. 20 3. 1. Esd 8 21. 2. Esd 1 4. IT is the voice of Almightie God himselfe which by the Prophet IOEL cryeth out vnto sinners (a) Icel 2 12 1 14. Be yee conuerted vnto mee in your whole heart in Fasting Weeping and Mourning And a little after (b) Ibid. 2 15. Greg. ho. 16. in Euang Maxim ho. 1. de Ieiun quadrag Sound the trumpet in Sion saith hee Sanctifie a Faste call the company assemble the people together or as others do reade Sanctifie a Faste preache the curing That hereby we may learne that Faste is sanctified by other good woorkes and being sanctified is (c) Aug. ser 60. 62. 69. 230. de tēp Bern. ser 4. de quadrag Hier. in c. 6. Danielis auailable to the curing of sinnes as S. HIEROME doth (d) Lib. 2. adu Iouin cap. 11. interpret For as the same holy Father gathereth our of holie (e) Ibid. vide Aug. ser 65. de temp Chrysost in homil de Iona. write by Fasting DANIEL a man of (f) Dan. 9.3.23 10 3.11 desires knewe thinges to come And the Niniuites appeased the wrath (g) Ionae 3 10. of God And (h) 3. Reg. 19 8. ELIAS and (i) Exod. 24 18. 34 28. Deut. 9 9.18 MOYSES with fortie daies hunger were filled with the familiarity of Almighty God our Lord (k) Mat. 4 2. Luc. 4 2. himselfe Fasted so manie daies in the wildernesse that he might leaue vnto vs solemne daies of Fasting And hee taught that the fiercer sort of diuels cannot be vanquished but by (l) Mat. 17 21. Mar. 9 29. Praier Fasting the Apostle saith that he (m) 1. Cor. 11 27. Fasted often And in the Psalmes the Penitent saith I did (n) Ps 101. eate my breade as ashes and did mingle my drinke with teares And when (o) Psal 34. they were troublesome vnto me I did weare heare cloth I did humble my soule in Fasting What is more manifest then that which Christ affirmeth shoulde come (p) Luc. 5 35. Mar. 2 20. Mat. 9 15. ibid. Hier to passe that when he the Spouse most deare vnto his disciples should be taken away then they thoughe full of the holy-Ghost (q) Act. 13 3 14 22. shoulde Fast Therefore S. PAVL exhorteth all the faithfull Let vs (r) 2. Cor. 6. Luc. 2 37. Mat. 6 16. Tob. 3 10. Iudith 4 8. 8 6. Esth 4 3. 14 2. Hier. 36 9. Bar. 1 5. 1. Mac. 3 47 2. Mac. 13 12. exhibite our selues as the ministers of God in much patience in watchinges in Fastinges in chastitie For they (s) Gal. 5. that be Christes haue crucified their flesh with the vices and concupiscences 7 What is Praier IT is a deuoute affect of our mind towards God wherby we do faith fully demand (a) Damasc l. 3. orth fid c. 24. Aug. l. 2. de ser Do in Monte. c. 3. ser 230 de temp Bas in Iul. Chrys ho. 30. in Gē Nyss in lib. de orat whatsoeuer things are holesome for vs and others and whereby we doe praise celebrate the grace and power of Almightie God or by any manner of meanes exhibite our selues (b) Ex. 35. c d 2. Par. 29. g deuoute before that soueraigne eternall maiestie So that heerunto belongeth not only beseeching but also (c) Mat. 4. b adoration (d) Mal. 1. c Esa 56. c Ioan. 4. c oblation or Sacrifice (e) Ro. 10. c inuocation (f) Psal 17. a 145. a praise and (g) Esa 56. c 1. Tim. 2. a Aug. ep 59 ad Paulin thankesgiuing The (h) Aug. tract 73. in Euang Io. Bas in cap. 2. const Monast Bern. ser 4. 5. de quadrag in ser de 4. modis orandi maner and exact forme of praying Christ hath (i) Mat. 6. b Luc. 11. a See before of our Lordes Praier prescribed as we haue already declared And there is no worke more (k) Ps 140. a Tob. 12. c Act. 10. a Ex. 32. c Ps 105. d Hier. 7. c 27. d ibid. Hieron epist 12. ad Gaudentiū c. 3 cōmended in holy scripture none more familiar with deuoute and holy persons none that of more persons and more often with greater diligence and more necessarily is to be exercised in this life than is praier It is a true saying (l) Eccles 35. d Ps 105. c 36. alud 9. d The praier of him that humbleth himselfe shall pearce the cloudes Also (m) Lu. 18. a Eccli 18 c. 1. Thess 5. c it behoueth alwaies to praie to wit with a zealous affect of harte and without hypocrisie or respect of the praise (n) Mat. 6. a of men that is to saie in spirite (o) Io. 4. c. truth Notwithstanding they that doe praie doe often vse an externall (p) Tert. in apol aduers Gent. c. 30 Aug. in l. de cura pro mort cap. 5 Hieron adu Lu. if cap. 6 in vita
God Aug. sent 313. Prosp and to haue truely deserued life euerlasting to be possessed also in the due time if they departe out of this world in grace Forasmuch as CHRIST our Sauiour saith Io. 4 b He that shall drinke of the water that I will giue him shall not thirst for euer but it shall become in him a fouÌ„taine of water springinge vp vnto life euerlasting So neither our owne proper iustice as proper from our selues is established neither are we ignorant of the iustice of God or doe reiect the same For that which is called our iustice because by it being inherent in vs we are iustified that very same iustice is the iustice of God because it is by God infused into vs through the merit of Christ. Neither is this to be omitted that although there be so much attributed to good workes in holy scripture that euen vnto him Mat. 10 d that shall giue a cuppe of colde water to one of his little ones Christ doth promise that he shall not loose his rewarde the 2. Cor. 4 d Apostle witnesseth that the tribulation which presentlie is momentanie and light worketh aboue measure exceedingly an eternall weight of glorie in vs yet God forbid that a ChristiaÌ„ man should either Aug. de Praed sanct ca. 5. de grat lib. arbit cap. 6. trust or 1. Cor. 1 d 2. Cor. 10 d glory in himselfe not in our Lord whose goodnesse is such towards all men that hee will haue those thinges to bee their Coelest l. ep 1. can 11. Aug. in Ench. c. 107. ep 105. de gratia et lib. arbit cap. 6. Gennad lib. de Eccles dogmat c. 32. merites which are his giftes And because Iac. 3 a all of vs offend in many things euery one ought to haue as mercy goodnesse so also seueritie and iudgement before his eies no man iudging himselfe although 1. Cor. 4 a he be not guilty in conscience of any thing because the wholl life of man is to be examined and iudged not by the iudgement of man but of God who Ibidem will lighten the hidden thinges of darkenesse and will manifest the counsailes of the hartes and then the praise shal be to euery man of God who as it is written Mat. 16 d Rom. 2 a Psal 61 b will render to euerie man according to his workes Laus DEO Virginique Matri MARIAE The Translatour to the Reader HITHERTO gentle Reader haue I performed the part of a Translatour howe faithfully and soundly thy selfe shall iudge Yet this will I promise of my selfe that there hath not wanted that diligence which in Translating a worke of matters of CATHOLICKE Doctrine abounding with so many places of Scripture or rather compacte of words and sentences of Scriptures and Fathers in so short a Volume setting downe the whole summe of our RELIGION is in anie Learned mans iudgement necessary Nowe whereas I haue founde in the running ouer this notable worke some fewe questions either not touched at all or not so throughly handled as the necessity of our COVNTREY doth require I haue heere thought good with as much breuity as the thinges will permitte and according to my simple skill in DIVINITIE to addresse thee the same that thou hauing as it were in one Posie each pleasaunt flowre contained maiest be prepared against all manner of pestilent vapours which in so vnsauorie an aire thou maiest meete withall Thy part it shal be that as with the going forewarde of this worke my desire of thy spirituall good hath increased so thou also doe continue if not increase the gratefull acceptance of my labours AN EXPOSITION OF CERTAINE QVESTIons not handeled in this Booke I. Of Hallowed and Sanctified Creatures vsed in the Church II. Of Pilgrimage vnto holy places III. Of Indulgences or Pardons IIII. Of Seruice and Praier in the Vulgar tongue Euery one diuided into certaine Articles in which are also expounded diuerse other Controuersies belonging to the better vnderstanding of the principall Question OF HALLOWED AND SANCTIFIED CREATVRES IN GODS CHVRCH 1 Is there any creature holier than another ALthough all sanctitie and holines be principally in God himselfe yet from him as from a most plentifull fountaine of all goodnes doth also spring and flowe holines into his creatures first into his reasonable creatures who onlie may by his grace be made his liuely meÌ„bers and so be endowed with true holines and than both the Sacramentes by which hee worketh his grace whatsoeuer thing hath any speaciall relation or order vnto the holinesse which is in God or in his creatures may iustly and truely be called holie And concerning the sanctification of the members of Christs mystical body and the holines of his Sacramentes by which we are sanctified to euerlasting life enough hath beene said before in this wholle booke but of the holines of other creatures religiouslie deputed in the Church for our spirituall good we meane here briefly to intreate and namely of Holy daies Holy water Hallowed Palmes Ashes Oyle and finally of Hallowed places 2 Is not the different estimation of daies contrarie to holy Scriptures NO verely for we account some daies holier than other by the example of God himselfe who sanctified the Gen 2 3 Sabaoth commanded also the same to be hallowed by Exod. â—0 1 his people with many other daies which he calleth holy soleÌ„ne and venerable daies yea the people of God did not only Religiously obserue these daies but also vpon new occasions of singuler benefites receiued from God they instituted newe Feasts deuoutely obserued the same As wee reade of the Feast instituted by Esth 9 27 Mardocheus the dedicatioÌ„ 1. Mach. 4 56. ordained by Iudas Machabeus honored by our Io. 20 22 Sauiours owne presence Neither doth this differeÌ„ce of daies so long as it is not obserued according to the ceremonious figures of the Iewes which are nowe expired nor according to the vaine and superstitious obseruation of the Gentiles which Ro. 14 5. Gal. 4 10. Col. 2 16. vide Theod. Theoph. Orig. Amb. Oecum Primas Ansel in Ro. 14. Hier. lib. 2. in Iouin Amb. in Gal 4. Aug. Enchir c. 79. ep 119. c. 7. the Apostle condemneth euen in the newe Law of grace repugne against the Lawe of God yea it is agreeable to holy Scriptures and according to the continuall practise of the Church So doe we see in steed of the Iewes Sabboth the Act. 20 16. ibid. Chrysost Beda 1. Cor. 16 2. ibidem Chry Amâ— Theoph. aliâ— Apoc. 1 10. et ibi omnes interpretes Clem. can 65. Apost Ignat. ad Magnes Iust apol 2. Tert. de cor mil. apol c. 16. CleÌ„ Alex l. 7. stroÌ„ Orig. ho. 7. in Exod. Athan. ho. in illud Omnia mihi tradita sunt Amb. ep 83. Hier. in Gal. 4. Aug. lib. cont Adim cap. 16. Greg. lib. 11. epist 3. Leo. epist 81. Hylar praefat in Psal Sunday to haue beene brought in and alwaies obserued
and if he shal may not I desire the same and if I may desire it may I not offer it and wishe the increase of his ioy which I knowe he must needs haue by such workes done by his exhortation or for his imitation and what other workes can we doe or vse we to doe to the honour of a Sainte then in doing a worke acceptable to God to desire that God be sanctified in that Sainte and to delight in the glory and honour of that Sainte beeing readie as much as in vs lieth if it were possible to augmente Gods glory and his Saints felicitie which in effecte is no more than to say as Christ as taught vs Sanctificetur nomen tuum Hallowed be thy name But these men with whom wee deale and against whom wee dispute as they haue malitiouslye geuen the people to vnderstand that we honoured dumme stockes and stones in steede of Saintes so haue they as blasphemouslye endeuoured to perswade that the Saintes themselues in heauen bee in effecte nothing but dumme and deafe stocks and stones taking way from them all knowledge of our estate and all communication of them with vs and of vs with them as though we were not members of one bodie or as though they were not intelligent soules now not depending of their bodies nor requiring eares or eies or nearenes of place to heare or see our affaires Finally so depriuing them of al honour that if they were here amongst vs euen as gloriouse as they are in heauen yet woulde they neither vouchsafe them cappe nor knee But we will conclude this pointe of Vowes and offerings with one sentence of the Isa 19 21 Prophet cōmending vnto vs both togither who speaking of the lawe or Christ saith They shall worship him in sacrifices and in giftes and shall make Vowes to our Lorde and pay them And wee truely knowe that what is done vnto Gods Saints is performed in thē to God him selfe IIII Howe shall we aunswere those which repute these Ieweish Ceremonies THere is one common refuge which because it is vsed by Heretickes as a lurking corner not onlie in this matter but also in manie others we must needes dispossesse them of For if we dispute of Priests of Sacrifice of Aultars of Holiedaies of Vowes of Holy-water infinite other thinges they presently runne to the Lawe of Moises say that those thinges were lawefull in that estate but that to vse them in the Lawe of grace were to returne to Ieweish ceremonies So that in this manner they smothely shifte themselues of all places of the olde Testament and withall cast a great miste before the eies of the simple as though indeede we tied them to those olde figures and shadowes of thinges to come whereas nowe the worke of our Redemption is fulfilled And yet on the otherside it is a woonder to see how these enemies of Ieweish ceremonies make vs still subiecte to the yoake of the Lawe denying vnto the children of GOD the sufficiency of Gods grace to fulfill the same stil leauing vs our olde stonie Ezech. 36 26. et 11 19. heart which GOD did once mollifie by his spirite sent amongst vs Ro. 8.4 Ro. 6 17. when he condemned sinne that the Iustification of the Law might be fulfilled in vs. Which which indeede is cleane to take away Christian liberty God graunt that in time it growe not to an open profession as wel in deedes as some of their MASTERS haue vttered in words that the Luther verie ofte hath affirmed it See Conc. Trid. sess 6. c. 19. 10. Cōmaundements belong not to a Christian so to a generall liberty of al licentiousnesse Vnderstand therefore good Reader that there were three kinde of Lawes Deut. 4 13.14 et 6.1 vnto which all the oulde Lawe may bee reduced For there were Ceremoniall Iudiciall and Morall Lawes The first consisted in matters appertaining to their religion The second in the particular Lawes of policy ciuill gouernment of that countrey The thirde in the very Lawe of nature common to them to al mankind which was wholly comprised in the 10. Comaundements For the 10. Commaundements Iren. lib. 4 ◠31. 32. Tert. lib. de idolat Aug. lib. 15. cont Faust cap. 4 7. lib. 19. c. 18. lib. 3. cont 2. ep Pelag. cap. 4. contain only the Lawe of nature except that of the Sabboth which although it were partely naturall in that we are bound sometime euen by the Lawe of nature religiously to honor God yet the determination of one daie in a weeke or of one day more than another was ceremonious therefore nowe changed into Sunday Nowe certaine it is that the Lawe of Moises is Heb. 7 12. 2. Cor. 3 7. abolished euacuated and beeing fulfilled by Christ our Priest hath giuen place to a new Lawe and to a newe Priesthoode Wherefore of these three kinde of Lawes the first and second doe not bind at al the third bindeth but not as the Lawe of Moises but as the Lawe of God written long before it was giuen vnto Moises Ro. 2 15. in euery mans harte and as the Lawe of our new Lawemaker renueing those same commaundementes in SION Esa 2 3. and in Hierusalem the other of Gal. 4 30. Sina beeing cast out But although the other two kindes doe not binde vs at all yet are they not fully both a like For the iudiciall Lawes truely may be indifferently by any countrey accepted as Lawes to binde that countrey As it may by Parliament be agreed that Adulterers Io. 8 5. be stoned that Exod. 21 24. Deut. 19 20 an eie for an eie a tooth for a tooth that is that the accuser which is notable to prooue a crime obiected be punished with that punishment which he would haue procured for the other and that he which maimed another Vide Ioseph lib. 12. antiq cap. 13. Instit de injurijs paragr Poena be himselfe maimed in the same member And the reason of this is because GOD beeing the most wise Lawemaker which may be and the most skilfull of all equitie iustice there can be no doubt but that Ciuill Lawe which was by him made and geuen to his people may iustly if so it seme good to the Rulers Magistrates be brought into the custome of any other Coūtrey And so although pilferinge Theeues be now hanged in our coūtrey as in others yet may we bring in for thē a more milde punishmēt that so they bee not putte to death any more as they were not Exod. 22 1. vide Authēt col 9. constit 134. in Moises Lawe and yet not Iudaise So long as we doe not obserue it as a Lawe by Moises established but onely binding vs for the generall consent of those who maye make Lawes in our countrey after which maner in our countrey we doe still retaine the Iudicial Lawe of Tythes Tua nos de decimis as also the prohibition of Mariage in certaine degrees which by the Lawe of nature
were not forbiddē True it is that 1. Cor. 10 11. euery thing happened vnto the Iewes in figure for asmuch as the wholle state of that people was figuratiue of things to come but the principall ende of these iudicial Lawes was the peaceable politicke gouerment of theire countrey so vsed by vs with that intent and not to figure Christ as to come or accepted as from Moises his autoritie now abolished as wee haue saide they are no doubt lawful good Thus much of the iudiciall Lawes But among the ceremonial Laws some indeed there were which had no other relation to signifi e Religion but only in respecte Aug. ep 19 ad Hier. of Christ to come as circūcision Sancta Sanctorum bloodie sacrifices which signified the deathe of Christ and the circumcision of our hartes which he by his bloode was to procure And these to practise and allow is most detestable Gal. 5 2. a disanulling of the faith of Christ Other ceremonies ther were which although they might in that people signifie thinges to come in the lawe of Grace yet this was not theire proper nature but onely in respect that they were in that people whos state was nothing but a figure For of theire owne nature Vide Leonem ser 7. de ieiun 7 mensis they had in them selues a morall goodnesse and did signifie a subiection toward God and gaue ornament comelinesse to his seruice And these so long as they be not taken as binding by the force of the olde Lawe but only brought from thence as proportionable both to the naturall duety wee owe to God and fitte for the better order in matters of religion which S. Paul commendeth 1. Cor. 14 40. may be and alwaies haue bene vsed in the Church Such are the ceremonies of Churches Aultars Candells continuallye burning in the Churches Offeringes Churching of womē abstaining from seruile workes vpon the Sondaye for in this respect of working that Commandemēt was ceremonious For certain it is that we may honor God although wee worke And so we see among Christians that ceremony not to be kept in such rigour as it was by the Iewes because the Church renuing that ceremonie onely forbiddeth seruile works but not trauailing nor riding and consequently not the labour of beastes and such like To conclude all therfore in fewe wordes the Aug. ep 8.9.19 Hier. ep 89. Lawe of the Iewes in as much at it is Ceremonial and Iudiciall is Mortua that is Dead for to vse the word of holy doctors for that it bindeth not But it is not Mortifera perniciosa that is deadly or bringing death to those which vse the particular Lawes therof but in respect of such ceremonies which are not founded in the very Law of nature but only instituted either by Moises or before his time to signifie Christ as yet to come Such are not kneling in praier lifting vp of hands or eies knocking of the breasts and finallye that which wee spoke of Voweing Offering Which may euidently be proued for that it was the generall custome of all nations in which hath at any time beene the honour of the true God is read in the Scripture to haue beene vsed by Gen. 28 20. Iacob before Moises And for more confirmation of this let it bee considered howe the very Apostles of Christ retained Act. 15. necessarily imposed vpon Christians the Ceremony of abstaining from bloode and strangled yet not to be obserued as hauing the force of a Lawe from Moises whereas they expresly say that themselues impose it But only for a charitable knitting See Saint Augustine and Saint Hierome of this matter togither of the Gentiles and Iewes who for their long custome at that beginninge would abhorre those meates which they had before esteemed as vncleane Lette it therefore remaine that these things aboue spoken of neither are Iewish ceremonies but common to al true Religions of all ages if they had bene Iewish yet might they hauing no necessarie signification of our redemption as to come be holesomely instituted and commaunded by Christ his Church S. Tho. par 3. qu. 60 artic 3. I say of our Redemption to come For we in our Ceremonies and Sacramentes for the most parte haue three manner of significations of thinges past of thinges present and of thinges to come Our sacramēts signifie the death of Christ as past the grace of God by them presently wrought in our soules and euerlasting glory the effect of Gods grace which in time shal be reuealed in vs. So CANDELS burning in the Church euen in the day-time especially at the Gospel doe signifie the light of the Gospell Io. 1 brought into the worlde by Christ the light of grace shining in the hearts of the liuely members of Christ and the euerlasting light of Heauen So Holy-water putteth vs in minde of the washing away of our sinnes by Christ his death applied vnto vs in BAPTISME signifieth the present washing of our Soule which wee ought to procure by contrition of hart the perfecte washing away of al filthes when God shal bring vs being purged from all iniquity into Apoc. 21 27. Psal 23 4. 14 2. his holy place where none can be receiued but hee that hath innocent handes and a cleane heart So may wee discourse of other holye ceremonies vsed in Gods Church And it is no maruell though in our state we haue some figure of things to come For 1. Cor. 13 10. wee haue not as yet attained to that which is perfect but onely to that which is in part nowe we walke by Faith and as it were wee see by a glasse in a darke sort but not yet in likenesse face to face Wherefore Christ himselfe by his rest in the Sepvlcher signified the rest of Heauen although the Sabbath bee taken away yet haue we the celebration of the Sunday Aug. lib. 22 ciu c. 30. ep 119. signifying the blessednesse of Heauenly rest The reason of this is because of all those things which Christ caused and deserued by his Passion some are nowe fulfilled as the price of our redēption the benefits of Gods grace Faith Hope such like things but yet ther remaineth the principall which is Iudgement Glory Wherefore meete it was that those Ceremonies which signified all those things as to come should ceasse and othere should be ordained which might both signifie the benefites already obtained and nourishe our hope with the representing of the good thinges to come which being once had all ceremonies shall cease As S. Ihon did insinuate Apo. 21 22. vnto when he said And a Temple I sawe not in it for our Lord God Omnipotent is the Temple of it and the Lambe And those which now mislike the Churches ceremonies and orders vnlesse they repent which God graunt shall not onely be without ceremonies but with out all order with Iob 10 22 sempiternall horror and confusion V What testimonie haue wee of Candells burning