prinat spirit is condemned for example in the old law Numb 12. God was angry with Mary Moyses Sister and Aaron because they had detracted from Moyses she saying hath our lord spoken only by Moyses hath be not spoken also by vs and Ierem. 23. Heare not the words * S. Hieron ait falsos illos prophetas referre baereticos qui sequuntur spirituÌ„ suuÌ„ quia nequaquam inquit diuino instinctu sed proprio corde vaticinantur of the Prophets that prophesie vnto you and deceiue you they speak the visions of their own hearts and not out of the mouth of our lord and Ezech. 13. God saith thus woe vnto the foolish prophets that follow their own spirit yet say the lord saith it albeit I haue not spoken likewise in the new law this priuat spirit is condemned for in the primary age of the Church (f) Eusebius l. 3. hist Eccles cap. 12. attests that Cherintus besides his other prophane nouelties fained subtil delusions as reuealed vnto him by the ministery of Angels and according to the same Eusebius l. 5. cap. 15. Montanus and Maximilla were carried away with delusions of the like nature for among the reasons why they were cut of from the Church of God one was because they pretended vnto speciall reuelations and the Church declared that it was a thing contrary to the custom and practice down from the Apostles till those times that any particular person should presume to haue a priuat spirit reuealing vnto him matters pertaning to christian faith Cherintus was counted an Heretick for pretending vnto priuat reuelations in the spreading of sundry absurd doctrines and in as much as he asserted that Iesus-Christ was not come in the flesh Saint Ioan. Apostle Epis 1. cap. 4. writeth to the faithfull against him thus Dearly beloued belieue not euery spirit but trie the spirits whether they are of God for many false prophets are gon out into this world hereby you shall know the spirit of God euery spirit which confesseth that Iesus-Christ is come in the flesh is of God and euery spirit that confesseth not that Iesus-Christ is come in the flesh is not of God Yet althought the Apostle vsed that analogie in order to this true article of faith Iesus-Christ is come in the flesh as a certain signe to shew the falshood of Cherintus assertion neuertheless he did not mean to establish it for a generall rule to distinguish euery good from euery ill spirit or euery true from euery false doctrine for the Pelagians and sundry ancient sectaries are counted Hereticks both by Lutherans and Caluinists albeit they acknowleged the mistery of the Incarnation But the generall rule for the trying of spirits Saint Iohn clearly expresseth a very little after in his same Epistle saying Wee Apostles are of God he that knoweth God heareth vs he that is not of god heareth vs not hereby know we the spirit of truth and the spirit of errour In regard his first particular rule was not sufficient enough to discerne between euery true and false doctrine that is to say between all true and false Teachers therfore he addeth this generall rule viz. To heare or not to heare vs Apostles Gouernours of the Church alluding to Christs own words set down I uc 10. He that heareth you heareth me and he that despiseth you despiseth me Saint Iohn spoke in the person of all the Apostles and their successors in Church Gouerment with whom is deposited christian doctrine receiued from the mouth of Christ and truly it is very probable that no one of the other Apostles was aliue when Saint Iohn writ his Epistle yet what Christ promised Mat. 28. behold I am with you alwayes untill the end of the world remained then in him and euen now in the Prelats of the Church that succeed the Apostles in the administration therof wherby it is cleare that the office of supream Iudge of coÌ„trouersies in debate concerning faith and religion is proper to ecclesiasticall authoritie only howeuer in as much as no man can come vnto Christ except the Father which hath sent him draw him Ioa. 6. inward grace of the holy Ghost is necessarily required to belieue in and loue God aright vnto the obseruation of his ordinances and law of which is meant the prophesies Ierem. 31. I will put my law saith our lord in their inward parts and write it in their hearts and will be their God and they shall be my people Isa 50. and all thy children shall be taught of our lord to witt by inward grace which excludeth not outward Teachers for faith is by heareing and hearing importeth outward Teachers Moyses and the Prophets of those daies taught the people in as much as they declared vnto them outwardly the lawes of God affording nothing of inward help to the seeking of them but Christ truly God cloathed with human flesh taught by himselfe in our new law both outwardly preaching the doctrine of faith and inwardly instilling into the hearts of his people inward grace for the embracing of it and afterward before his ascention into heauen appointed outward visible Teachers and promised withall his own inward inuisible concurrence with them to the end of the world Wherfore doubtless the alledged scripturs will show only the maiority of Christ compared to Moyses and the Prophets in order to teaching matters of faith and religion together (g) According to holy scripture Io. 1. the law was giuen by Moyses but grace and truth came by Iesus-Christ The old law pointed at sin onely and made it known but the new law furnishes grace to fulfill it and purge out of our souls the leauen of sin with the plenteous measure of grace especially annexed to the new law in respect wherof it is stiled the law of grace neither is this necessity of outward Teachers excluded by the saying of Saint Paul 1. Cor. 2. he that is spirituall discerneth all things and he himselfe is iudged of noe man Ioa. 1. Eps cap. 2. ye need not that any man teach you but as his vnction teacheth you all things and it is true and is notlying and Saint Ioa. 1. Eps cap. 5. he that belieueth in the son of God hath the testimony of God in himselfe for as to the first text Saint Paul spoke of the spirituall man only that is to say of such beliuers as were perfect and knowing of christian doctrine and therby apt to discern false opinions and conceiue the high mysteries of faith declared by word of mouth or writing which is not to exclude outward Teachers and that this is the true meaning appeareth by the Apostle himselfe because he says in the very same Chapter set down We speak wisdom among them that are perfect and we speake wisdom in a mystery wherby he seâ—teth the spirituall maÌ„ against the naturall man that is versed only in the wisdom of the world or in the knowledge of naturall things and in the third Chapter of the same Epistle
tempus Iudex vice Christi cogitatur Because due obedience is not exhibited to Christ's Vicar and the Chaire by our lords voice founded on S. Peter As in the old law schisms so in the new law heresies spring vp The Childrē of Israël fell into schisms when they fell away from their due Obedience to the Chaire of Moyses and Christians fall into heresies as oft as they rise against the Chaire of S. Peter coyning or following vnauthorised nouelties whereby Christian souls are misled into most desperate precipices of errours in regard whereof I haue been mou'd to write a Theology conform to the ancient Cycli and weights of the holy Churches sanctuary that is to set forth a whole body of Christian doctrine built vpon Scriptures Traditions Councils and Fathers which deserue to be prefer'd before Schollars of new Notions that is Christian people ought to adhere conforme their conciences to and rely their eternity rather on those then these which is the Counsell that the great S. Austin guies in his 2. Booke against Julian the Pelagian Bishop who had brocht new opinions to the preiudice of souls exhorting all Christians to regard rather the learning of the holy Fathers which flourished in the precedent ages and the constant and vniuersall practice of the Catholicke Church then the prophane nouelties vented and spred by the Pelagians Saying Hos antiquos Patres oportet vt Christiani populi vestris prophanis nouitatibus anteponant eisque potius quam vobis eligant adherere My lord herein lies the sole intent of these conceptions which I present you with and vnder your authority aduenture into publick view vnto aduantaging such as are piously sober d Secundum S. Aug. l. 14. de Trinit c. 1. munns Theologiae est pijs opitulari veritatem contra impios defendere and to defend the truth against such as are impiously wanton This is the ayme of my Theologicall discourses and the height of my desires is but this that they may be receiu'd into your Lordships protection which is ground warrantable enough to gaine them credit in regard of the high measure of knowledge which is extraordinary in you beseeming a well studied diuine as appears by your own writings which together with your other gifts of nature and grace renders you admired by all that know your Lordship aright Besides that which alone might embolden me to address these endeauors vnto your Lordship is your eminent nobility The best blood that is in any English subiect run's in your Lordships veins as euidence your paternall and maternall descents from the most renown'd and ancient Houses of Pembrock Northumberland and Derby Again your sundry noble allyances The lord Talbot that was Heire of Shrewsbury maryed your only Daughter a Lady of great vertue and Vere vidua A widow indeed hauing for aboue these 20. yeares continued in her widow hood notwithstanding her Ladyships youth person birth and great doury which made her the ambition of many noble Suitours Moreouer your Lordships onely and most hopefull son marryed to the most accomplished in honour obligingness sweetnes and piety the lady Elizabeth Daughter to Edward Lord Marquess of Worcester which brings forth also an alliance with the most illustrious House of Norfolke Arundell and Surrey Since I am fallen vpon your eminent Nobility has not your owne Lady much added thereto if your House were without an ample series of renowned progenitors might not your posterity haue a glorious Rise from her Ladyship whose eminent vertues haue rendered her memory blessed Nobilitas sola est atque vnica virtus Besides has not that gallant Person the lord Crauen her Ladyships Brother added something of greatnes to your posterity whose braue and gallant actiōs performed a broad in foraine parts haue gain'd much honour to his Country Moreouer the rising of that family is honorable the supream prouidence haueing brought it to the height of Eminence which it now happely enioyes as the same prouidence e Aug. l. 5. de Ciuit. Dei cap. 15. profitetur Deum terrenam gloriam excellentissimi Imperij cōcessisse bonis artibus Romanorum id est vt ipsemet interpretatur virtutibus quibus ad tantam gloriam nitebantur extended the Empyre of the ancient Romans in regard of Morall vertues which were eminent in your ladies Father and Mother the Raisers of it for as much as their zeale to the law of nature that is to do Iustice giuing to euery one what is euery on 's own and to shew mercy vnto the distressed feeding the hungry and cloathing the naked rendered them admired of such as knew them and according to holy Scriptures God exalted the Midwiues of the Hebrew women and made them houses Exod. 1. For their complyance to the law of nature in preseruing of innocent Babes which the Tyrant of Fgypt had commanded them to kill and since I am fallen vpon Gods merveilous rewarding of morall good works in confirmation of this truth I might produce conuincing examples in our own Country where very many in these times through a supream prouidence are aduanc'd to honours dignities and eminent offices that is God hath built them new Houses of nobility or encreased the glory of the old for preseruing loyalty to their king which is the law of nature written in their hearts they feared God and honoured his annoynted against the commandement of the Tyrant of England and therefore are exalted and truly vpon this score the supream prouidence hath built his Grace the Duke of Albermarle a more glorious House thē any subiect in the Christian world this day enioys in as much as through a happy managing of his loyalty he carries the name not onely of Paterpatriae but likewise of Pater Caesaris hauing preseru'd both Caesar and his Countries In consequence of the premises his Maties Catholick subjects that with the effusion of their blood and loss of their Estates haue cherefully performed that duty of nature in order to loyalty may hope that a speciall prouidence in good time will make for them Houses of Ease which shall be the daily prayer of MY LORD YOVR HONORS Most humble and most obedient Seruant GEO. LEYBVRN PREFACE TO THE COVNTRY-MISSIONARY SR Although these holy Characters so named because they describe and set forth the holy Mysteries of Christian Religion containe Theology but compendiously dressed vp neuertheless vvant noe Requisits either essentiall or necessary thereto being built on the foundation of holy Scriptures Traditions Councils and Fathers vvherin lies the consistency of true Theology vvhich as the pillar of fire led the Israëlits by night in their vvay to the land of promise so in as much as it carries the lights of the best Antiquity shevvs Christians their vvay thorovv the darke Mysteries of Christian faith as by night vnto an heauenly Inheritance prefigured in the land of promise that is God hath instituted this diuine science to direct Gouernours of souls in the pursuance of their pastorall function vvhich
misericordia eius nos in omnibus praeuenit cōsentire verò vel dissentire propriè voluntatis est to consent or not consent vnto it for God forceth no man vnto his freindship As to the second kind or way of gouerment Christ the son of the Virgin Mary was * Aug. 95. haer filius hominis venit magnus medicus quia magnus iacebit aeger ipse medicus factus est medicamentum phraenetici a great mercifull phisician vndertaking the Cure of a great infirm patient which was all mankind afflicted with sundry mortall infirmityes in healing wherof he applied no other remedy then himselfe he was made both the phisician and the phisick to shew his mercifull greatnes (d) Christ In the pursuance of the generall redemption performed all the seuen works of mercy and in the Cure of each infirmity he perform'd a work of mercy Man was halfe dead with hunger himselfe gaue him Heauenly (e) Jo. 6. Christ is named bread of life bread his own body vnto euerlasting life Man was halfe dead with thirst himselfe ministred drink made of his own blood that he might be no more a thirst Man was a very Idiot as to the knowledg of his Creatours glory and his own happines himselfe taught him (f) t' was foretold Ierem. 31 that the law of grace should be giuen in the inward parts and writ in the hearts of the faithfull and writ his holy ordinances in his heart Man in a journy between Ierusalem and Ierico met with thieues that robbed him of his garments wounded and left him for halfe dead himselfe was the charitable Samaritan that took compassion of him (g) Lut. 10. he went to him and bound vp his wounds and powred oyle and wine bound vp his wounds powred in oile and wine of seuerall graces and made full prouision for him Man was detained in prison for a debt that was not in his reach to discharge himselfe visited him wiped out and cancelled (h) Coloss 2. Christ is said to haue cancelled the handwriting of the decree that was against us the handwriting of the decree that was against him and fastened it vpon his Crosse wherin he dying spoiled the principalities and powers of death and hell triumphing ouer them which had brought all the fore mentioned infirmities vpon mankind CHAR. VIIJ. OF THE CROSS OF CHRIST THE CONTENTS Of the Cross of Christ came all our happines honour and worship due to the Cross the custome of ancient and modern Christians to make the sign of the Cross in their foreheads the ground manner and meaning thereof THe Cross of Christ is the Altar of generall redemption that is the Tree that was erected in Mount Calvary wherin Christ the second Adam by a supream sacrifice of his pretious body and blood redeemed the generall loss that the first Adam made in the tree planted in the terrestiall Paradise diuine providence fore ordaining so that the deuil * Canit Ecclesia inpraefatione de Dominica passione vt qui in ligno vincebat in ligno quoque vinceretur S. Ignatius mar Epis ad philad Crucis signum inquit est trophaeū contra virtutem principis mundi quod videns expauoscit audiens timet who in wood ouercame should in wood be ouercome And as a stagg worsted in single fight by another of his fellows euer after stands in awe of the Conquerour waues his walk or if by accident or necessity he passeth by him bowes his lofty head in recognisance of his inferiority and the others superiority (a) S. Damascene calleth the Cross of Christ a sign or token of his victory ouer the deuil and erected to the intent the conquered enemy may not dare to come near the place wherin it is exposed and S. Chrisostome expresly affirmes that deuils cannot abide near such as make the sign of the Cross on their forcheads Again Origen Hom. 8. in locis diuerfis calleth the Cross of the son of God our victory at the sight wherof deuils tremble Nothing affraid saith he of golden Capitolls they stand in fear of the Cross so the deuill standes in fear of the Cross that subdued him runneth from it and though he make light of guilded pallaces and contemne the Scepters of kings neuertheless he is afraid of the weapon that wounded him and trembles as often as he sees the sword that depriued him (b) Io. 12. Christ said the Prince of this vvorld the deuil shall be cast out and vvhen I shall be exalted from the earth that is put vpon the Cross I vvill dravv all men vnto me Wherefore S. Ignatius the Martyr calleth the Cross a trophy or sign that is set vp against the power of the Prince of this world who while he see it is afraid and while he heares the naming of it trembles of his principallity and power This is one reason of the generall practice vsed by Catholick Christians in making the * S. Chryfost si vultui tuo signum sanctae Crucis affixeris nullum daemonium propè stare poterst sign of the Cross on their forheades on their meat and drink (c) S. Hieron Epis ad Eustoch exhorteth this holy virgin to make the sign of the Cross with her hand in the doing of euery worke and in all their conuersations and exercises at their going out and coming into their houses at their going to bed and rising and this pious and religious vse hath descended from Father to son euer from the beginning of Christianity Tradition left it saith Tertullian custome confirmed it and faith practized it Another reason is because the Cross is a liuely representation of the Generall redemption vnto conseruing the memory of Christs passion who did chuse saith S. Austin in exposit Euang. S. Ioan. trac 43. That kind of death to hang on the Crosse and to fasten the same Crosse in the foreheades of the faithfull that a Christian may say God forbid that I should glory saue in the Crosse of our lord IESUS Christ Besides Christians by imprinting the sign of the Cross in their foreheades and saying in the name of the Father and of the son and of the holy Ghost doe confess and profess together with the mystery of generall redemption the mystery of the holy Trinity for they mention expresly the three diuine persons and in as much as they say In the name of the Father c. and not in the names vsing the singular number only they signifie implicitly the individuall or singular vnity of the individuall or singular diuine nature equally participated by each person Also they plainly and orderly express the marueilous order that the diuine persons had from all eternity for example they name the Father in the first place the son in the second the holy ghost in the last And in regard the diuine Father is a beginning without a beginning and as it were the head of the other two diuine persons in making the sign of
lib. arb c. 2. vt primus parens inquit meliores gigneret quam ipse esset non erat aequitatis sed ex conuersione ad Deum vt vinceret quisque suppliciū quod origo eius ex auersione meruerat adiuuari oportebat it had been against reason and equity that Adam should beget children better then he had made himself by his fall so it were against Gods mercy to continue them in the calamities vnto which they were begot these being no defects of theirs personally By necessary consequence is euident Gods clemency and bountifullnes in laying his commandements vpon man (b) The Council of Trent sess 6. defines that God commands nothing that is impossible but by commanding warneth us to doe what we can and to ask of him what we cannot doe and so God assistes us to do what of our selues we cannot and S. Austin l. de gra lib. arb c. 16. teacheth that therefore God commandeth what we cannot do of our selues without his grace to the end we may know thereby what we ought to demand of him So that O lord giue requisits to do thy commandements and command vvhat thou vvilt was a prayer often vsed by S. Austin By commanding he admonisheth him as to free will to doe what he can of himself as to grace to aske of him what himself cannot doe and God most bountifully and sweetly doth operate in mans asking and cooperate in his doing graciously * S. Tho. 1. 2. q. 106. a. 2. ad 2. lex noua inquit iram non operatur quia quantum est ex se dat sufficiens auxilium ad non peccandum Et paulo antz si quis ait post acceptam gratiam noui Testamenti peccauerit eum maiore poena dignum esse tanquam maioribus beneficijs ingratum auxilio sibi dato non vtentem furnishing euery one with requisits for the execution of all things commanded furthermore God promiseth a reward of eternall life to such as shall faithfully execute his commands as it wee extorting from them the seruice and duty which the law of nature obligeth and the expectation of promised blessednes encourageth vnto so that the diuine lawes and ordinances are sweet and easy God only requiring from each man come to the vsing of reason what lyeth in his power or will fortifyed by grace to performe It is the denil that asketh of man hard things for example to hate God blaspheme his holy name decline his diuine worship dissobey parents wrong out neighbour detract from him wound his honour and reputation which are things very hard being contrary to the light of naturall reason but God requireth only to loue and serue him and our neighbour for him in which consists the fullnes of all his commandements and very easy being conforme to the dictates of naturall reason Whereby followeth that whensoeuer the deuills request is granted and Gods denyed it is not because Gods request is hard but because mans heart is hardened in obstinacy and pertinacy against the clear light of naturall reason and supernaturall inspitations Since the first age of Christianity for about 1500. Yeares till Luther and Caluins time no example of any author can be produced for hauing impugned a possible obseruation of diuine lawes and ordinances all writers vnanimously affirming * Aug. ser de tempore ait nec impessibile potuit Deus aliquid imper are qui iustus est nec damnaturus est hominem pro eo quod non potuit vitare quia pius est Vnde l. 1. retrac c. 10. ait omnes homines posse si velint implere precepta Dei sed praeparari voluntatem à Domino qui operando incipit cooperaendo perficit vt docet Aug. multis in locis quod misericordia Dei nos in omnibus praeueniat consentire autem vel dissentire propriae voluntatis est that as God who is good doth not dam any man for an offence he cannot auoide so being iust he doth not command things impossible and indeed to impute to God an impossibility in his commands is (c) S. Hieron Epis ad Damas writeth thus We detest the blasphemy of those vvich teach that things impossible are commanded or that all men cannot keep the commandements and S. Basil in Regul c. monach c. 33. affirm's that God who is both iust and mercifull would neuer command us any thing vnless he gaue power to doe it blasphemy and sacriledg deuesting God of his iustice besides it giues the lie to the holy Ghost who saith that the Priest Zacharia◠and his wife Elizabeth were both iust before God and walked in all the commandements and iustifications of our lord without reproof CHAR. XX. OF PREDESTINATION OR ELECTION TO THE KINGDOM OF HEAVEN THE CONTENTS Grace doth not proceed first from merits it is giuen Gratis and from thence is named Grace election or Predestination to diuine Grace comes not of him that willeth nor of him that runneth but of God that sheweth mercy Gods election or Predestination of man to the kingdom of Heauen supposeth fore knowledg of Good works through Grace Graetis giuen the glory of Heauen is a prize a just crown a reward ordain'd for those which employe faithfully their Talents of Grace which mercy bestow'd S. Paul found mercy after many euill works yet he had neuer found the kingdom of Heauen but for his many good works PRedestination or election to the kingdom of Heauen is a firme purpose or decree of Gods electiue will vnto glorifying such as shall depart out of this life in due conformity to his diuine laws and ordinantes although God as the vniuersall bountifull benefactor (a) The Prophet Isaias cap. 5. setting foorth generall mercy in the person of God faith What could I haue done any more to my vinegard that I haue not done vnto it vvhether haue I looked that it should bring forth grapes and it bringeth forth vvild grapes Where by the vinegard the barren people of Israël by the grapes good by wild grapes euill works are figuratiuely meant God signifying thereby that on his part he had furnisht the people of Israël with all requisits necessary to the exercising of good works who neuertheless on their parts brought forth euill works only and in the 62. chap. of the same Isaias God complaines of the Israelits saying I haue spread out myne hands all the day vnto a rebellious people that vvalketh ina vvay vvhich is not good after their ovvn imaginations doth furnish each reasonable creature with sufficient expedients to see his own infirmity to confess his imbecillity and to know to seek profitablely what vnprofitablely he knowes not namely a diuine cure for his miseries and this act of bountifullnes is properly named grace grace (b) The Apostle Rom. 11. affirmes that grace were not grace if procured by our works and indeed as S. Austin teacheth grace comes not of our merits but is giuen gratis and therefore is called grace so that
our call or election vnto grace comes not of him that willeth nor of him that runneth but of God that sheweth mercy Rom. 9. being frank and Gratic bestowed on euery man come to the vse of reason so that it doth not depend of him that willeth nor of him that runneth * Rom. non est volentis neque curreÌ„tis sed miserentis Dei id est Dei vocatio seu electio ad primaÌ„gratiam neque est ex merito bonae voluntatis quod importat velle nec ex merito boni operis quod importat currere sed ex solo libero beneplacito Dei miserentis ideo gratia nominatur quia gratis datur ait Aug. but of God only that sheweth mercy Rom. 9. who if so he had pleased might haue left all mankind in the lump of perdition (c) S. Austin l. 1. ad simplicia q. 2. expresly teacheth that man iustification goes before his election to glory in the fore science of God from whence he infer's that God ordaines none to glory without a fore knowledge of his good works for he makes a difference between Gods will or purpose as to iustification and his will and purpose as vnto election in order to glory saying that Gods purpose to iustifie does not suppose in us works deseruing of iustification wherefore the holy Scriptures and ancient Fathers call eternall glory a prize a iust crown a salary a reward because it supposeth good works and indeed eternall life properly beares the name of a reward and is only called grace in regard it is procured by good works which proceed from diuine grace neuertheless God doth not predestinat or elect any one to the glory of Heauen whose meritorious works proceeding from his grace he hath not a prescience or fore knowledge of * Aug. l.de gra lib. arb Paulus inquit post meritae bona consecutus est gloriam qui post mala merita consecutus est graetiam Act. enim 9. dicitur Saulus adhuc spirans caedis minarum in discipulos Christi Deus nobis inimicis confert gratiam ex meritis Christi Rom. 5. S. Paul in the mids of many ill meritts breathing out threatnings and slaughter against the disciples of Christ receiued diuine grace euen to iustification of life Gratis Yet he did not obtaine his incorruptible crown but after many good merits he had mist of eternall blessednes if he had not both willed well and run well in the sweet odour of that grace which he got through mercy without his own willing or his own running (d) According to holy Scriptures and ancient Fathers the present life is a course wherein the faithfull run that is endeauour by their good works to make their calling and election sure This present life is a race wherin only good runners obtaine the prize namely euerlasting blessednes which God giues only to those who perseuer running in sanctity of life and works of mercy to the end of the race that is to the hour of death for such only are the good runners in the race of predestination Brethren saith the Apostle Labour the rather that * 2. Pet. 1. Quapropter Fratres magis satagite vt per bona opera certaÌ„ vestram vocationem electionem faciatis sanè qui habet in sua potestate causam efficientem habet effectnm torrespondentem talt causae atqui efficax motiuum quo Deus deputat efficaciter homines ad gloriam aeternam consistit in bonis operibus factis ex gratia in statu gratiae in perseuerantia vtriusque vsque ad finem vitae inclusiuè hat sunt in potestate cuiuseunque adulti ergo efficax electio ad gloriam by good workes you may make sure your vocation and election whence plainly appears that Gods eternall election or predestination to life euerlasting is in order to our free will and good works In consequence of which t' is manifest weaknes and a clear sign that such are reprobate and will perish which say if we be predestinate doe what we will we shall be sau'd nay the Apostie biddeth vs if we Hope to be in the number of the predestinate for know we cannot without a speciall reuelation doe well that is exercise good works that thereby our predestination to glory may be assured and indeed as God doth distribute his glory as to execution in reserence to the deserts of those to whom he distributeth it so as to predestination he prepares it vpon the same score for God doth not distribute the prepared reward otherwise then he hath prepared it to be distributed whereby is euidenced that since God giues the inheritance of Heauen in respect of good works proceeding from his mercifull grace he doth predestinat also to the enjoyment thereof vpon the same scoare and consequently (e) S. Austin ser 1. de Verbis Domini c. 1. setteth down a double election for example one in order to grace the other in order to glory and teacheth that the first election which is to grace goes before and the other which is to glory followes in the diuine fore knowledge of good works God giues grace Graâ—is without any respect to our meritts but he giues glory according to our works Saul saith S. Austin l. de gra lib. arb c. 6. after many good works obtained glory who after many euill works obtained grace And S. Ambrose l. 1. de fide c. 2. obserues that the Apostle Rom. S. saith that those which God knew afore were predestinated for he did not predestinat before he knew but foresaw the works of such as he predestinated to rewards good works precede predestination in Gods prescience or fore knowledg those being the motiues vnto this Now ill runners in the race of predestination of the first class or ranck are Infidells who haue and do contemn still the mercifull helpes which God furnishes to make them run euen vnto saluation for he giues vnto these beside exteriour (f) S. Austin l. 10. confess c. 6. affirmes that though Heauen and earth and all things contained in each of both speak vnto us to loue God neuertheless they speak in vain outwardly if God shall not speak inwardly The diuinè goodnes bringeth no man to repentance without the working of some inward occult inspiration and infusion of grace The letter of the law saith S. Austin l. de spi lit c. 4. 5. 33. 34. that reacheth against sin rather hardneth and killeth the soul if the quickning spirit which is inward grace be wanting interiour grace to loue him and to keep his commandements which are the law of nature so firmly written in their heartes * Aug. lex tua Domine insita est in cordibus nostris quam nulia delet vel delebit iniquitas that no iniquity doth or can blot it out wherfore for as much as they willfully neglect these bountifull remedies * Aug infideles inquit magno bono se
wherby he is armed against his own lusts and wanton desires (b) Seneca compareth a wise man vnto the strongest army because a wise man indeed stands firm against pouerty slanders reproches ignominies and all manner of tribulations and made vndantedly valiant in all encounters with aduersity wherfore wisdome is an infinit treasure vnto such as lay hold on her for her counsell preserueth and her vnderstanding keepeth them as a pillar of a cloud led the Israëlits in their way by day and the pillar of fire gaue them light by night that they might goe both by day and night Exodus 13. soe wisdome is a guid vnto men which walk in prosperity as by day and a light vnto men that walke in aduersity as by night Wisdome is the schoolmistris of the knowledge of God the chooser out of his works the teacher of sobernes the giuer of holines and the doer of all things most profitable and acceptable in the sight of Heauen * Jacob 30. Sapientia desursum est whence she is descended Wherby is plainly evident that wisdome is not the same thing with science which taken precisely hath no bounds being common a like to each human knowledge besides many times * 1. Cor. 8. Scientia inflat science puffeth vp him that findeth it and deceiueth his judgment rendering him curious in superfluous things (c) Those which know profitable and not such as know many things are wise men indeed which haue nothing of profit Of this curiosity in order to science the Athenians were guilty who saith S. Luke Act. 17. gaue themselues to nothing else but to speak or to heare something of nouelty which is the mother of schism and heresy but in all times some wanton wits haue either begot or reuiued dangerous vnauthorised doctrins blown vp with their own science to the end they might be counted learned aboue the ordinary ranck of knowing men so that it is no strang thing that the present age should bring forth new Teachers and new hearers of prophane nouelties in consequence of the premisses noe man how knowing soeuer he seems is truly wise when (d) S. Austin in an Epistle to Dioscorus condemnes those schollars which rejoyce in knowing of Anoxagoras Anoxemenes Pithagoras Demosthenes to the end they may seem learned because there is nothing of solide doctrine and true erudition in them he seeketh out curiously things that haue nothing of profit or searcheth into hidden misteries which exceed his capacity for a wise man indeed thinketh with reuerence vppon what God hath commanded Eccles 32. in superfluous things search not and be not curious in many of his works for many things are shewed vnto thee aboue the capacity of men Furthermore true wisdom which is from aboue is pure Iacob 30. That is without vncleanes A wise man indeed (e) Ecclesiasticus cap. 3. saith that an heart which is wise and vnderstanding will abstaine from sin and shall prosper in the works of Iustice wherfore S. Bernard teacheth that those sind wisdome which are sorry for their sins purgeth out of his heart the leuen of sin casteth a way wickednes presseth down the lustes of curiosity of ambition of vain glory committeth not fornication with schism and heresy despiseth wordly pleasures (f) According to S. Austin l. de ciuit the intent and aime of true wisdome is to be where God is all in all things with an assured eternity and perfect peace and setteth his affection on things that are aboue and not on things which are on the earth true wisdome is peaceable Iacob 30. A wise man indeed hath nothing of strise in his heart is a louer of vnion established in the vnity of Christian schooles is gentle humble modest without leuity pride wantounes is full of obedience to the Churches lawes and ordinances and full of mercy and good fruits without hypocrisy Again a wise man indeed is wise in order to himselfe Prouerbs 90. if thou be wise thou shalt be wise for thy selfe The primitiue Christians were wise indeed to themselues which euery where bore in their bodies the mortifications of Christ IESUS for they suffered with great patience all manner of tribulations together with the spoiling of their goods for his sake that they might be glorified with him counting that the afflictions of this present time were not worthy of the glory to come through his merits and truly what shall it prosit a man though he did win the whole world and lose his own soul or What exchange shall a man giue for his soul Mat. 8. Wherfore such Christians as desert the Catholick Church to get worldly honours to heap vp earthly treasures preferring the world to the faith of Christ earth to Heauen flesh to the soul transitory pleasures to eternall blessednes * S. Bernard de consideratione Sic alloquitur Eugenium Papam quid prodest si vniuersum mundum lucreris te vnum perdens etsi sapiens alijs sis deest tibi sapientia si tibi non fueriâ— how wise soeuer they be to others are not wise to themselues for the wisdome of such men doth not descend from aboue but is earthly sensuall and deuilish Iacob 30. CHAR. XXV OF IVSTICE THE CONTENTS The things that are made equall are said to be adjusted from whence Iustice deriues its name the property of Justice is to render to euery one what is euery on 's own Iustice requireth of euery man worship and obediencein order to God exacteth loue kindnes respect honour and duty in order to man man in Iustice is bound to doe to his neighbour what he would his neighbour should doe vnto him Iustice exhorteth the faithfull aliue to shew pity vnto the faithfull departed apparitions of souls after their remouall out of their bodies asserted IVstice is a * Iustitia definitur virtus reddens vnicuique quod suâ—â— est Seu constaÌ„s perpetua voluntas in s suum vnicuique triâ— buens constant perpetuall inclination of the will to render vnto euery one what is euery on 's own That is to giue vnto God the things that are Gods and to giue vnto man the things which are mans as the immobility (a) According to Aristotle l. 2. de coelo the earth is equally poisd in the mids of the world in consequence whereof t is immoueable and indeed according to the holy Scripture terra in aeternum stat Eccles 1. that is the earth for euer stands firme without mouing at all of the earth is perceiued through an equall weighing of its parts in the center of the world so the firmnes and constancy of Iustice is establisht and perpetuated by an equall adjusting of debts vnto God and man which is the center thereof (b) Iustice is a morall vertue so named because of necessity it requires equallity and things are said to be adjusted which are of equall parts wherefore the great lawer Constantine defines us to be ars boni aqui and
the feast before the vigil that is they feast before they fast the present and the next life are as it were two dayes wherof one is the vigil the other the feast the present time is after the similitude of a vigil the time of rest to come after death is as a festiuall solemnity good Christians wisely consider this Wherfore in this present life as in a vigil they suffer many tribulations exercising often watching in hungre and thirst and often fasting in cold and nakednes but when the festiuall tyme of the next life is come they doe then feast for euer and are clothed in white robs of glory but the wicked which inuert the order that the supream prouidence hath appointed feasting in the vigil that is in the tyme of this life wheras they should haue prayed fasted watched put on sackcloath and suffered tribulation in punishment of their sins when the festiuall day shall come they will be spoiled of their rich garments depriued of their pleasures and cast into vtter darknes of hell to keep an euerlasting fast in torments Yet in regard the soul of man is a nobler part then the body the best abstinence is in order to it wherfore S. Paul 1. Coloss 4 declareth that it is the will of God our sanctification that is the command of God who hath not called vs vnto vncleanes but to holynes of life that we abstaine from fornication and S. Peter 1. Pet. 20. in the person of God beseecheth and exhorteth that we will abstaine from fleshly lustes which fight against the soul and indeed to fast from and without sin * Cor sapiens inzelligibile abstinebit à peccatis is the true fast vnto saluation for he that fasteth with the guilt of a mortall offence offereth the body to God * Rom. 12. obsecro vos per misericordiā Dei vt exhibeatis corpora vestra hostiam vinentem nō mortuam as a dead carkeise only that wanteth the spirit of life but he that fasteth both from and without sin giueth the body a liuing sacrisice holy and acceptable vnto God Hereby appeareth the manifest blindnes of many carnall and sensuall men which say that they cannot abstaine from the pleasures of this life that t' is impossible to fast from vnclean affections that t' is not in the power of any whosoeuer to stop the course of the law of wantonnes written in the flesh to the mastring of fleshly lustes carnall loue when it engrosseth all power to it selfe and beareth rule maketh men foolishly mad for euen then the most carnall man can fast from meates which he thinkes will prejudice the body but not from sin though he know it will * Aug. omn◠seminarium voluptatis venenū puta ' id est voluptas est animae mortifera poyson the soul likewise shame can refrain him from the exercise of his fleshly lustes in the sight of a temporall Prince (a) S. Hierom compareth abstinence to a wine-press in as much as it purgeth out of our souls the aboundant humours of sin and indeed abstinence is able to driue away the deuil for according to S. Ambrose as fasting spitle is poyson to a serpent so abstiinence is to the deuil And some kind of deuils cannot be cast out but by prayer and fasting Mat. 17. howeuer he is not ashamed to commit fornication in the presence of God who is the Prince of Princes But the spirituall man that is wise and vnderstanding will abstaine from sin Eccle. 30. CHAR. XXVIJ OF FORTITVDE THE CONTENTS Fortitude taken in the proper sense inclineth neither to the right nor left hand that is attempteth nothing of danger out of vashnes and escheweth nothing of difficulty out of pusillanimity many enterprises begin happely which end vnhappely the gift of perseuerance only is able to crown the vertue of fortitude FOrtitude taken in the proper sense is strength whereby a iust man is enabled to ouercome the works of the flesh which are adultery fornication vncleanes wantonnes emmulations contentions seditions heresies euuy murder drunkennes glutony and such like Gal. 5. (a) S. Ambrose and S. Gregory ascribe true fortitude to such only as bear rule ouer their passions feight against all vices and endure persecution for Iustice sake cheerfully fortitude is the conquerer of all vices and the defender of all vertues in as much as it quencheth the heat of fleshly lustes extinguisheth the fire of vnclean delights refraineth the inbrdinat pleasures of this life moderateth the sweetnes of prosperity sweeteneth the bitternes of aduersity (b) S. Hierom. com in Esa counteth those which turn to the right rash and those which incline to the left hand faint hearted and S. Austin Epis ad Hierom teacheth that such as haue the vertue of fortitude neither attempte rashly nor feare vnaduisedly declineth neither to the right or left hand that is attempteth nothing of danger out of rashnes and flyeth nothing of difficulty out of feare loueth persecution for iustice vnto obtaining a crown of reward for merit but as fortitude is the armour of all vertues so all vertues respectiuely are the support of fortitude for example as fortitude is the sheild that defendeth faith (c) According to S. Austin faith is the ground of all good things and the root of all other vertues so faith is the root that bringeth forth fortitude for God giues fortitude to those who with a prefect heart beleiue in him 20. parae 16. as fortitude is the preseruer of hope so hope is the renewer of fortitude for they that hope in our lord shall renue their strength Esa 40. as fortitude rendreth * Cantico 8. fortis est vt mors dilectio charity as strong as death Can. 8. so charity giueth fortitude power (d) The Apostle 1. Cor. 13. denyeth that there is any meritorious work without charity and indeed Charitas est principium meriti and according to S. Austin if a man hath charity he can do what pleaseth him for nothing of wickednes can proceed from the root of charity for the meriting of life 1. Colos 13. yet there is but one vertue that crowneth fortitude which is perseuerance for he only that continueth strong in the exercise of good works to the end shall be saued Perseuerance is the coat of Ioseph reaching down to the feet the preistly garment coming down to the ancles the rump of the peace offering due to God the heel of good works that protecteth against the bite of serpents Augus ser 8. ad fratres in Erenio tom 10. no man that striueth for a prize is crowned except he striueth as he ought to doe perseuering to the end a good begining without a good ending hath nothing of profit Saul when he began to raign was humble and innocent as a child of one year 1. Reg. 13. Saul falling of from humility and innocency lost his kingdom together with his life if Salomon had perseuered in godlines he had
God in the conuersion of sinners of all diuine things is the diuinest the diuinest as also amongst all facrifices the gratfullest to the diuine Majesty consisting in a dayly exercise of good works spirituall and corporall charitablely employed for the saluation of sinners The Panther by a naturall quality breathes forth a pleasant perfume the swetnes wherof allures beasts of the wood to his sanctuary and then he kills them the Priest is the Panther sinners the wild beasts the delicious odour of charity the sweet perfume that enticeth sinners to the Priests tribunall the sinkiller and the property of a Priest is with S. Peter * Act. 10. surge Petre occide to kill vncleane beasts As charity in a missionary is the loadstone that drawes sinners to saluation so the want therof is the Remora that keepes them from it nor can a golden tongue draw when the heart is made of yron Christ the cheif missionary Priest sent by his diuine Father to be Teacher and gouernour of souls first begun to doe well himselfe as to the law of charity and afterward to teach well as to the way of saluation Nothing better teaches others to liue well then the well ordered life of the Teacher who is the guid of others laudable deeds are more effectuall then fair speeches * Aug. super Ioan doctrina per malos est palmes in sepe Botrus inter spinas cautè aliquis colligit vuas inter spinas ne dum quaerit fructum laceret manum duÌ„ audit bona diceÌ„tem imitetur mala facientem good sayings coming from a Teacher that does ill are like a goodly bunch of grapes in a hedg of thornes whoeuer will attempt gathering them shall hazard the pricking of his fingers and tearing his hands so the hearer of a Teacher that speakes well and does ill runs a hazard of imitating euill doings while he heares good sayings A Priest does ill when he seekes praise and glory in order to himselfe or lookes more to * 1. Pet. 5. pascite qui in vobis est gregem Dei .... neque turpis lucri gratia sed voluntariè indignum est Sacerdote sacram functioneÌ„ suam quaestui habere worldly aduantages then his spirituall function preferring his own gain before the gaining of souls and while by holy sayings and good doings he might render himself capable (c) According to the Apostle 1. Timoth. 5. Priests which rule well ought to be had in double honour Which is meant of such specially as instruct the vnlearned in the mystcries of Christian Religion of double honour and judg of all others he contracts an incapacity of enjoying either and makes himself * S. Chrys ad id Mat. 13. super cathedram Moysis Si bene vixeris omnium Judex eris si malè vixeris bene docueris Iudex eris tui solius quia malè viuendo docès Deum quomodo te debet condemnare Porrò vt ait S. Bernardus misera Sacerdotum coÌ„uersatio fit misera dominicae plebis subuersio hinc illae in Ieremia lachrymae quia stultè egerunt pastores Dominum non qüaesiuerunt omnis grex meus dispersus est judg of himself only teaching God how to condemn him of vnfaithfullnes in the pursuance of his charge Hereby plainly appeares that the charitable zeal to worke in the vineyard of our lord that is to deliuer souls out of errour and sin is the compass by which a missionary Priest ought to steer the whole course of his life in consequence wherof he ought not to run after vaine sportes and worldly pleasures which haue nothing of relation to the end of his mission and which indeed prejudice the sacred dignity of his function neither euery thing though indifferent in it selfe and wherof the exercise is laudable as to a secularperson (d) According to the Apostle 1. Cor. 6. euen things which in themselues are lawfull be not at all times and to all persons expedient or profitable and indeed clamarous hunting in order to Priests was alwaise prohibited though it be an exercise in it selfe lawfull is lawfull to him For example the Churches ordinances * Semper fuit prohibita clericis venatio quae fit in saltibus syluis cum strepitu clamore forbid Priests to practice clamarous hunting after hares does bucks stags which is an honest recreation in order to lay-people but in Priests t is a great scandall to cry and hollow among the trees of forests and woods after dogs * Ioel. 2. plâ—rabunt Sacerdotes ministri Dei inter vestibulum altare dicent parce Domine parce populo tuo whose office is to weep between the porch and the altar and say Spare o lord spare thy people and giue not their inheritage into reproach that the lusts of the flesh should rule ouer them yet in as much as Priests exercise charitable works powre forth prayers and teares for the conuersion of sinners they be hunters too not of clean but of vnclean beasts namely sins they be spirituall hunters of souls vnto iustification of life in the vineyard of our lord the king of hunters and neuer any huntsman made such marueilous leaps in hunting beasts vnto destruction as the son of God made in hunting souls vnto saluation our lord the son of God to saue souls leapt from Heauen into the wombe of a Virgin from the Virginall wombe like a yong Hart came skipping into the world and leaped by the mountaines and by the little hills of Iudaea working miracles by word and example teaching all men euery where the way of God truly Afterwards he leapt into Mount-caluary where lift vp from the earth and put on the tree of the Cross gaue himselfe a full propitiation for the sinns of all men from his Cross he leapt into the sepulcher wherin his body remained for three dayes whilst his soul (e) Catholick faith teacheth that before the Incarnation of the son of God there were receptacles of good souls in the lower parts of the earth which the Prophet Zachary c. 6. names a lake vvithout vvater that is without water springing vp vnto euerlasting life according to the interpretation of Theodoret. S. Cyprian and other ancient Fathers yet S. Peter 1. Epis c. 3. calleth the same receptacles a prison where the good souls vnto which Christ at his descending into hell as to his soul preach'd were detained as prisoners And Christ preach'd according to S. Damascene l. 3. de fide ortho c. 9. as Angels speak one to an other by mutuall communication of thoughts Again Christ Luc. 16. stileth the said receptacles the bosom of Abram and all antiquity nameth them Limbus or Purgatory and truly the ancient Fathers Irenae l. 4. c. 19. Nazan Ora. ad pasch S. Ambros de mysterio paschatis attest that Christs descending into the lower parts of the earth releas'd many souls which he found in the bosom of Abram wherby appears that there was
of other Saint's and no man hath euer thought fitting * Augus l. 10. de ciuit cap. 4. quis inquit sacrificandum ceÌ„suit nisi ei queÌ„ Deum sciuit vel putauit Et cap. 19. docet daemones ideo velle sibi offerri sacrificia vt sic pro Dijs habeantur Vnde Exod. 22. qui unmolat Dijs occidetur praeterquam Domino soli to sacrifice to any whom he ha h not known beleiued or feigned to bee a God 7. No other object interuening for God alone is the immediate object of proper sacrifice for as much as he containeth in himselfe alone the sole motiue thereof Wherby it plainly followeth that the oblation of tithe that is giuen immediately to the Ministers of God is not a proper sacrifice though it be exhibited for God's sake 8. Vnto destruction in recognition of God's supream excellency and power ouer his creatures this necessary requisite experience sheweth in all the sacrifices of the old law wherin the sensible thing offered was either killed if quick and aliue vêªt videlicet Ox lamb calf or broken or burnt if liueless (h) According to Leuiticus dry-offerings were either broken or burnt and liquid offerings were destroyed by pouring them out whereby appears that an vnbloody manner of effusion nothing derogats to the true nature or essence of a sacrifice hard and drie or consumed by effusion if liquid namely wine in testimony of God's omnipotency therby manifesting him to be Author of life and death and consequently to haue power to conserue his creatures as the thing before oblation was conserued and to destroy his creatures as the thing destroyed after oblation CHAR. II. OF THE SACRIFICE OF THE EVCHARIST OR MASS THE CONTENTS The sacrifices of the old law weak vnprofitable Element's Christ the night before his passion instituted and offered in the room of them all a sacrifice of his body and blood vnder the form's of bread and wine according to the Order of Melchisedech called sacrifice of the Eucharist sacrifice of the Altar sacrifice of Mass which is a perfect commemoration of the bloody sacrifice Christ offered on the Cross a propitiation whereby grace is obtain'd and sins remitted and the public seruice of euery true christian Church down from the Apostles till these tymes celebrated in one of the three holy tongues which be Hebrew Greek and Latin The Apostle 1. Cor. 14. forbiddeth not saying of publick or priuate prayers in an vnknown tongue THe sacrifice of the Eucharist is the speciall and proper externall sacrifice of the new law instituted and offered by Christ in his own body and blood vnder the forms of bread and wine * Hebrae 7. secundum similitudinem Mâ—lchisedech sic Apostolus interpretatur secundum ordinem Melchisedech after the similitude of Melchisedech his Sacrifice of whose order Christ was annointed high Priest for euer The law of Moyses and sacrifices thereof as they had institution and confirmation of God in respect of Christ only so they were to continue only till * Luc. 10. lâ—x Propheta vsque ad JoaÌ„nem Christ came that was the * Hebrae 6. lex vetus lata fuit duraxat donec veniret semeÌ„ promissum seed to which the promise was made of a new law and a new sacrifice vnto blessedness which the law of Moyses and the sacrifices therof could not effect The law written in Tables could not make the * Aug. lex in tabulis exarata non potuit efficere eam inscriptionem quae est iustificatio inscription which is iustification of life It * Chrysos lâ—x erat tantum iubens nihil afferebat auxilij shewed but could not heale the soar of mans soule And though the old sacrifices conferred * Hebrae 9. exterior legalis mundities appellatur iustitia caâ—nis emundatio carnis legall purity on the body neuertheless they could not giue spirituall sanctity to the soul vnto saluation Besides the commandement that went afore that is to say the old law was peculiar to one people only namely the Iew 's and the sacrifices therof were but (a) According to the Apostle Hebrae 10. the old law had the shadow of good things onely and not the very Image of the things Wherby appear's that the sacrifices and Sacraments of Moyses were vnperfect resemblances and dark representations of the good things procured by the sacrifice and Sacraments of the new law namely generall redemption and sanctifying grace wherfore S. Iohn cap. 1. saith that the Lavv vvas giuen by Moyses but grace and truth came by Jesus-Christ in consequence of which the new law is called the law of Christ the law of grace Christ being the law-maker and the Grace-giuer holy figures of a better oblation and those polluted through the sins of the Priests that offered them in so much that God had no affection for either of both because * Hebrae 1. Reprobatio quidem fit praecedentis maÌ„dati propter infirmitatem eius imbecillitateÌ„ promde Christus ait Io. 13. mandatum nouum do vobis of the weakness and vnprofitablenes of the sacrifices and the vncleaness and wickednes of the Priests wherfore he sent his own son to giue a new commandement that is the new law of sanctifying grace to the sauing both Iew and Gentile and to institute a new sacrifice of a cleane oblation to the exalting his name euen among the Gentiles that being to be celebrated (b) Malach. 10. From the rising of the sun euen to the going dovvn â—â—n euery place shall be sacrificing and a clean oblation shall be offered to my name In the room of sacrificing beasts and other creatures which were not able to purge out the leauen of sin and likewise often times were polluted through the vncleanes of the Priests that offered them God by the mouth of his Prophet promised a daily cleane and vndefilable sacrifice that should continue in all places of his Church for euer vnto celebrating his name And this is the sacrifice Christ instituted of his own body and blood vnder the forms of bread and wine according to the interpretation of the ancient Fathers S. Iustin the Martyr in dial cum Triphone S. Cyprian l. 1. c. 14. aduersus Iudaeos S. Damas l. 4. c. 14. de fide orthodoxa S. Austin l. 18. c. 35. de Ciuit. S. Chrysostome in psal 95 ora 2. con Iudaeos and all modern writers that are orthodox wherfore the Prophesy is fulfilled by the sacrifice of the Altar which is daily offered in the Catholick Church from the rising of the sun to the going down in euery place of the world from the rising of the sun to the going down therof according to the Prophecy of Malachias signifying that God was determined to abolish the said weak and polluted sacrifices and substitute in lieu thereof an effectuall and most pure oblation which is that Christ the son of God and man instituted of his body and blood
proper to things spirituall Christ meant the orall eating of his flesh and orall drinking of his blood saying The words that I speak vnto you that is those things my flesh and blood are * Trid. sess 13. ait Christum instituisse SacrameÌ„tum Eucharistiae taÌ„quam spiritualem animaruÌ„ cibum spirit and life and that is to say are spiritually cloathed after the imitation of spirituall substances exempted from the carnall proprieties which naturally adhere to flesh and blood in this mortall life but are no essentiall requisits there vnto whereby it is plain that the eating of Christs body and drinking of his blood in the Sacrament of the Eucharist may be said spirituall in reference to the spirituall being they haue therein Besides Christs body and blood be indeed spirituall supersubstantiall meate and drink wherby the substance of humane souls is supported and nourished spiritually As corporall meate doth repaire materiall breaches which naturall heate mak's in a materiall body so this spirituall meate doth repaire the spirituall ruines that the fire of concupiscence doth cause in a spirituall soul Also the eating of Christs body and drinking of his blood may bee termed spirituall through faith for as much as a Christian that eateth and drinketh worthily is vnited to Christ by faith which is aspirituall quality Again the eating of Christs body and the drinking of his blood may be styled spirituall because of Christs death and passion figured therein and this Sacrament imports * QuotiescuÌ„quo ait Apostolus manducabitis panem hunc calicem bibetis mortem Domini annunciahitis donec veniat a commemoration thereof so that a Christian receiuing worthily doth communicate with Christs passion suffered on the cross and this manner of spirituall locution is vsed sometimes by ancient Fathers who neuertheless expresly affirm Christ to bee truly (e) The second Council of Nice Act. 6. declares euidently that the Sacrament of the Eucharist ought not to be called the Image of Christs body because he did not say take eate the Image of my body also declares that in the Sacrament is the true body of Christ because he said This is my body really and substantially in the Sacrament of the Eucharist neither is the literall sense of words inconsistent with the spirituall signification of thinges which they express taken in the literall sense For example though Isaac and Ismael doe literally signify the two sons of Abraham as the history of Genesis plainly sheweth neuertheless the Apostle Gal. 4. by Ismael that was born of Agar a seruant spiritually and figuratiuely vnderstands the old Testament that was a law of bondage and likewise by Isaac that was born of Sara a free woman spiritually and figuratiuely vnderstandeth the new Testament which is a law of liberty and grace and indeed all Sacraments whatsoeuer besides * Aug. l. 2. con aduers legis c. 9. ait Christi locutionem nisâ— manducaueritis c. codem modo esse figuratam ac duo filij Abraha fuâ—â—unt duo Test amenta Jsaac Ismael secuÌ„dum literam vere de facto fuerunt filij Abraha figurabant tamen duo Testamenta Idem Aug. l. 3. de doct Christ c. 16. ait illam Christi locutionem nisi manducaueritis c. figuratam esse quatenus praecipit communicandum passioni Christi vtiâ—â—ter recondendum in memoria quod pro nobis caro Christi crucifixa sit Non negat tamen dictam locutionem in sensu literali etïam intelligi de reali oralâ— manducatione corporit Christi bibition◠〈◊〉 sanguinis sub spocicbus consecratis panis vins their literall doe admit a spirituall or figuratiue construction being defined visible figures or signes of spirituall invisible grace The Sacrament of Circumcision according to the literall meaning thereof did signify corporall circumcision as to the foreskin of the flesh called prepuce and according to it 's spirituall and figuratiue signification did import spirituall circumcision as to the foreskin of the heart which is of spirituall vices as also did shadow grace giuen in the new law In like manner the words vttered in baptism I baptise thee taken in the literall sense which is expressed immediatly by the said words doe signify reall washing of naturall water as to the body and taken in the spirituall sense they signify spirituall washing of grace * Aug. vnde tanta vis aquae vt corpus tangat cor vero abluat as to the soul Furthermore the words whereby Christ instituted the Sacrament of the Eucharist in full performance of the promise afore mentioned Io. 6. giue cleare euidence of Christs meaning in recognition of a reall eating of his body and reall drinking of his blood The words of institution according to the consenting Testimonies of all ancient and modern writers are these This is my body which is giuen for you Luc. 22. This is my body which shall be deliuered for you This Chalice is the new Testament in my blood 1. Cor. 11. This is the blood of the new Testament which shall be shed for you Mar. 14. This is my blood of thenew Testament that shall be shed for many vnto remission of sins Mat. 26. Which words of Christ being as plainly and clearly vttered as to the litterall sense as those of God the Father in the Transfiguration of Christ to wit This is my son Mat. 30. and consequently there beeing no more reason to wrest the former then the latter words to a figuratiue signification it is a manifest blindnes in the Caluinists and other ancienter sectaries to wrest the proper cleare words and to substitute in their room improper obscure tropes and figures without any ground of reason for what can be more vnreasonable then to think that Christ saying This is my body which shall bee deliuered for you 1. Cor. 11. This is my blood which shall bee shed for many vnto remission of sins Mat. 26. meant a figure (f) Both canon and ciuil lawers treating of Testaments legasies and contracts teach that we must not recede from the words of the Testament nor from the rigour thereof and that we ought to presume of the Testatours intent and meaning according to the signification of the words taken in their proper sense of his body only and a figure of his blood only since a figure was not deliuered in a Sacrifice but Christ's true reall substantiall body nor a figure was shed vnto remission of sins but Christs true reall and substantiall blood Besides a thing that is mysterious vnheard of afore and instituted for an article of faith as is the Sacrament of the Eucharist of necessity ought to bee propounded (g) According to S. Chrysostome Hom. 83. in Mat. because Christ said This is my body we must not doubt of but belieue it to be so And S. Austin Tom. 8. in psal 33. saith expresly that when Christ gaue the Sacrament of the Eucharist he did that which no other could do for Christ saith
autem contritio actus voluntatis non appetitus sensitiui a bitter griese and detestation that a penitent sinner voluntarily conceiues to the punishing of his sin as an offence against God together with a full purpose to confess satisfy and neuer to sin again As the innate heat of new wine put into a close vessel makes to boile the whole substance therof and thereby purgeth out the dregs so the fire of contrition kindled in a penitent soul makes it seeth in teares of bitter sorrow * Psal 50. cor cōtritum humiliatum Deus nō despiciet proinde peccator eliciens contritionem perfectam Deo reconciliatur wherby the filth and vncleanesse of sin together with the ill affection inclining thereto purge away As the heate of the sun doth disperse the black clouds which obstruct its brightnesse so the warmeness of a contrite heart dissipates sins which are the dark clouds obstructing the light therof But there (a) Loue that proceed's from the motiue of charity precisely is perfect and called Amor amicitrae the loue of friendship which imports remission of sinns Loue that comes of the motiue of Gods iustice or feare of him is named Amor benevolentiae loue of good will which is imperfect An example of remission of sinnes by perfect loue or perfect contrition which includes perfect loue without the Sacrament or penance is set down Deut. 4. Jf thou seek our lord God thou shalt finde him if thou seeks him vvithall thine heart and vvith all thy soul be two kinds of contrition the one perfect in as much as a penitent sinner grieueth for and detesteth his sin in regard precisely that he loueth God with all his heart that is maketh Gods own goodness the chief motiue of his loue and in respect therof preferreth him before all earthly enjoyments The other is imperfect and by vsage of speech named Attrition proceeding from a motiue far inferiour to that of a full loue to God For example a sinner conceiueth an act of imperfect contrition or attrition when he grieueth to haue sinned and purposeth amendmēt in regard meerly of the deformity of sin which is it's formall essēce or feare of eternall fire which is the proper effect therof if mortall Perfect contrition was of absolute necessity vnto remission of sins in all times before the establishment of the new law No man euen in the old law did finde God that did not seek him with all his heart and with full tribulation of his soul Deut. 8. which imports perfect contrition notwihstanding the Sacraments and sacrifices thereof they being poor beggerly elements and no effectuall instruments of grace and life Yet in the new law of Christ which is not a law of bondage but of grace not of beggery but of plenty and consequently abounding with sauing priuiledges and prerogatiues aboue the other by diuine dispensation attrition (b) The Council of Trent fess 14. declar's that imperfect contrition called attrition though it be grounded in the feare of Hell or in a serious reflexion on the deformity of sin neuertheless if it exclude an affection to sinning is Donum Dei a gift of God and a motion of the holy Ghost And notwithstanding faith the Council that attrition of it selfe cannot bring a sinner vnto iustification of life howeuer in the Sacrament of Penance it disposeth him thereto Whereby euidently appears that attrition is not the same disposition seperate from that it is ioynt vnto the Sacrament in consequence of which the meaning of the Council is that seeing it is a remote disposition vnto iustification without sacramentall penance ioynt thereto is made an immediate disposition that of necessity procures iustifying grace that of it self is not sufficient enough to bring a sinner vnto iustification of life ioyned to and supported by the Sacrament of penance is an effectuall expedient for the obtaining it and indeed Christians vnder the new law were in a worse condition then the Israëlits vnder the old law if beside perfect contrition God should exact of them as a necessary requisit to remission of sins Confession since he required of the Israëlites perfect contrition only Deut. 4. Wherfore that the trouble implyed in confession of sins might be compensed by taking away the absolute necessity of hearing the other burthen implyed in perfect Contrition Christ hath so instituted the Sacrament of penance in his new law that as water which albeit according to its own naturall propriety hath nothing of heate yet made hot with fire can produce heate so Attrition which though in order to it 's owne vertue is no effectuall instrument of grace to the quickning a dead soul howeuer together with the help of the Sacrament can deliuer out of the lawes of death and restore it to newnesse of life Again if perfect Contrition were of absolute necessity penance ought not to lay claime * Poenitētia est Sacramētum mortuorum nam id ad quod est primo per se institutum est prima gratia sanctificans seu hominem baptizatum in peccata laepsum reconciliare Ita docet Trid. sess 14. can 1. to the Title of Sacramentum mortuorum that is Christ did not institute it for an effectuall help of such (c) The chiefe effect of sacramentall penance is to reconeile vnto God such as haue sinned after their baptism and because mortall sin is the death of the soul sacramentall penance that is specially instituted to confer the first sanctifying grace vnto remitting of deadly offences is called Sacramentum mortuorum a Sacrament of the dead as are dead in sin because it would presuppose allwayes the remission therof perfect Contrition including a full loue of God which is inconsistent with deadly sin and therby would plainly follow that the sacramentall Absolution of a Priest were a meer declaration of sins remitted afore In consequence of which sacramentall penance should not produce the effect which it signifyes to wit remission of sins which is contrary to the nature (d) It is an Article of catholick faith that the Sacraments of the new law produce sanctifying grace ex opere operato that is by the efficacy of their working after the manner of naturall causes which employe their whole actiuity while they worke so that the Sacrament of penance produces ex opere operato a greater or lesser measure of grace according to the greater or lesser dispositions of those which receiue it As to the form of speaking ex opere operato taken in the passiue signification it is ancient Pope Innocentius the third vsed it and the catholick Church in the Council of Trent receiu'd it which makes it a matter of faith of the Sacraments of the new law they being by vertue of their institution practicall Rites or signes for the effecting of sanctifying grace which indeed they signifie and to say that perfect contrition includeth a desire of the Sacrament of penance hath nothing of weight with it to weaken this
habetis Aaron Hurvobiscum si quid natum fuerit quaestionis referetis ad eos Aaron and Hur Iudges for the deciding all differences which might arise in the congregation during his absence Exod. 24 wherefore Christ infallibly hath ordained and appointed spirituall Gouernors of necessary and perpetuall vse in his Church for the deciding all controuersies of faith and religion and for the preseruing of it in holiness to the world's end this doctrine is plainly euidenced by sundry most cleare prophesies vttered by Christ himselfe viz. Math. 16. the gates of hell shall neuer preuaile against it Math. 18. if he refuse to heare the Church let him be vnto thee as an heathen man and a publican and Ioa. 16. the holy Ghost shall teach you all truth Whereby clearly appear's that the very office of supream Iudge in order to deciding matters concerning faith and religion is proper to the Church and truly the Church and no other thing distinct from it can rightfully challenge the full essentiall proprietys or conditions here vnto required For example * In supremo iudice cōtrouersiarū requiri veritatem infallibilem in definiendo non tantum catholici sed illorū aduersarij fatentur v. g. vvhittakerus contro 10 de scrip quas 5. can 8. in 3. suo argumento alij quādo de hac re agunt Vnd. Ang. l. 1. de moribus Ecclesiae catholicae ait illam esse magistram totius sapientiae christianorum magistram castissimam not to be liable to errour at all in defining controuersies of faith and religion is one essentiall propertie in fallible verity being of necessitie ioyned to the authority of a supream Iudg that declareth sentence of iudgment in matters relating to faith which is inconsistent with errour and falshood God by a speciall and supernaturall prouidence hath constituted this Iudg in his place and appointed him as his immediate Ambassadour to propound to all christians the verity of faith least they be carryed about with euery wind of doctrine by the craftiness of Satan which office or employment he could not execute if he were fallible in the execution thereof neither should christians acquiess in his proposalls and definitiue sentences vnless they knew or supposed him infallible that is not liable to errour matters of faith depending of diuine reuelation which is not seen An other necessary propriety required in the supream Iudg is authority to exact obedience vnto his ordinances which essentiall propriety Christ declared when speaking of the scribes and Pharisies sitting in Moyses chaire Math. 23. he said all therfore whatsoeuer they bid you obserue that obserue and doe where the particles whatsoeuer they bid you obserue importe power and authority to propound vnto the Iews what they were to belieue and the particles that obserue and doe import an obligation to admit and receiue their ordinances and indeed euery common-wealth hath a supream Iudg or magistrate that propoundeth laws and ordinances vnto subiects and commandeth their compliance thereunto A third necessary propriety or condition required in this supream Iudg is to be visible and a cleare speaker Moyses visible and liuing said of himselfe as supream Iudg of the faithfull in those times Exod. 18. When they haue a matter of controuersy they come vnto mee and I iudg between one and another and declare the ordinances of God and the laws also this necessary condition appeareth by the command giuen to the people of Israel Deut. 17. thou shalt come vnto the Priests of the Leuites and to the Iudg that shall be in those daies and aske and they shall shew thee the sentence of iudgment besides Christs own words Math. 23. whatsoeuer they bid you obserue doe sufficiently manifest that the head Priests which sate in Moyses seate were visible liuing Iudges and indeed there is no ciuill nation that hath not a visible liuing and speaking law that is to say a supream Iudg or magistrate visible liuing and speaking for an vnliud and mute Iudg namely a meer written law cannot Iudg between one and another pronounce sentence of iudgment to the punishing of peruerse offenders or to declare ordinances to the suppressing of controuersies That the proprieties of this supream Iudg thus explaned be proper to the (b) By the Church is meant the high tribunall of faithfull Priests wherof the Chief visible head is the Bishop of Rome seated in the Chair of S. Peter and as he is the Chief and supream head so he is supream Iudge in consequence of which whosoeuer is affraid to be circumuented by the hardness of a question he ought to recur to him Church of Christ taken in the proper sense for a congregation of belieuing Christians including the supream visible Pastour it is plainly demonstrable for example that this Church is not liable at all to errour which is the first propriety appeares by Christs testimony alledged before Math. 16. the gates of hell shall not preuaile against it which importeth an absolute infallibility in defining propounding and teaching matters of faith for if the power of Satan that consisteth in crafty dealings to draw men into errour could ouercome the Church by making it teach any one false doctrine it would follow euidently that the gates of hell might preuaile against it in consequence of which Christ should not be faithfull in his promises Besids Christ saying Ioan. 19. the holy Ghost shall teach you all truth meant that the Church should teach nothing of errour to the worlds end and indeed that promise was made to the Apostles and their successours in the ministery and Gouernmēt of the Church because Christ before Ioa. 14. had said expresly that the spirit of truth should abide with them for euer wherfore * Aug. l. de mor. Ecclesia catholica ait si quis metuit falli difficult ate alicuius quaestionis ad Ecclesiā esse recurrendū Jtem ait Christū habere Ecclesiā loco Synagogae Et Tom. 6. con Epis Manichaeorū Non crederem inquit Euangelio nisi Ecclesiae catholicae authoritas me cōmoueret whosoeuer is affraid least he may be deceiued through the difficulty of a hard question he ought to recur to the Church established in the room of the Synagogue for as the Pharisies and Scribes teaching in the Chaire of Moyses could not deuiate from the truth so neither can the pastours of our Christian Church sitting in the Chaire of S. Peter Secondly that the Church is inuested with power and authority to exacte from the faithfull obedience to her ordinances which is the second propriety of this supream Iudg Christ Math. 18. plainly declareth saying if he refuse to heare the Church let him be vnto thee as a heathen man and a publican that is let him be excommunicated as appeareth by Christs words immediatly following * Verba illa Christi quaecunque alligaueritis super terram intelligenda sunt de censuris ecclesiasticis id etiam fatetur Cal. l. 4. insti Whatsoeuer
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
can sacro-sancta the Apostolicall sea did not receiue supremacy and preeminence from the Apostles but from our Sauiour himselfe and indeed Christ founded and built his Church vpon S. Peter Mat. 16. Thou art Peter and on this rock I vvill build my Church .... and J vvill giue vnto the the keys of the kingdome of heauen Again Christ praid especially for S. Peter and after his resurrection appointed him to feed all his sheepe and lambs Moreouer S. Peter as head and Prince of the other Apostles called the first Councill which was celebrated between the Ascention and Pentecost And in the second Council mentioned act 15. spoke first and decided the matter in debate Bishop of Rome as lawfull successour of S. Peter in suprem authority and there is not any except the Roman Church that hath published and planted the one holy apostolicall faith from the rising of the sun to the goeing down therof which denoteth its vniuersality an order to place there is not any except the Roman Church that can rockon pastours and Teachers in a continuall line of succession down from S. Peter to the present times which sheweth its vniuersality in order to time there is not any Church-Gouernour saue the Bishop of Rome to whose definitiue sentence of iudgment (x) S. Anaclete Epis 1. commanded that euery hard question should be referd to the sea Apostolick because saith he the Apostles so appointed by speciall command from Christ Wherefore Tertullian calleth the Pope king of the world and stiles Rome the Chief and Apostolicall seat whether saith he wee ought to recur in all doubtfull matters relating to faith Besids S. Austin that was a member of the African Church Epis 9. addressing himselfe to Pope Innocent in order to the Pelagians whom he impugned writeth thus ... that errour and impiety of the Pelagians the authority of the sea apostolick must anathematize Again the Council of Alexandria cals Pope Felix prophanarum haresium depositor the deposer of prophan heresies hard controuersies of faith haue been referred in all ages Furthermore it is essentiall to the true Church to begett children in Iesus-Christ through the Gospell 1. Cor. 4 that is to say to bring whole countries out of darkness of infidelity into the maruelous light of Christian faith which not any except the Roman Church hath performed Sectaries like partriges haue gathered children * Ieremiae cap. 17. perdix fouet seu congregat quae non peperit Vnde S. Aug. assimilat haereticos perdici which they haue not brought forth but the Roman Church hath begotten vnto Christ a world of children both in the primatiue times for the first 500. yeares and since For Germans Bauarians Vandals Polans Sweds Danes Noruegians Hungarians Normans English and sundry other Countryes since the yeare 600. were begotten in Iesus-Christ through the Gospell by Priests and Bishops of the Roman Church as plainly appears by the ancient and modern histories written of each people respectiuely And as touching our country of Englād that embraced the catholick faith through the preaching of S. Austin a Priest and Bishop of the Roman Church after its conuersion which happened in the reign of S. Ethelbert for near a thousand yeares continued obedient to the Bishop of Rome and constant in the profession of the catholick religion as do euidence our ancient Cronicles laws common laws ordinances Records foundations of Bishopricks Cathedrall Churches vniuersities colleges and hospitalls which remain monuments of these dayes to beare clear witnes of catholick religion wherfore it is a wonder how English Magistrats come to look with so enuious an eye vpon their catholick subiects as to persecute them for conforming their conscience to the full and constant profession of all their christian progenitours CHAR. XX. OF TRADITIONS THE CONTENTS Down from the Apostles to these times the true Church of God hath been directed and gouernd by the written and vnwritten word as by laws and customs doctrines necessary to saluation which the Apostles receiued either from the mouth of Christ or from the holy Ghost by inspiration were deliuered to the faithfull of those dayes partly in written and partly in vnritten traditions if the Churches authority and vnwritten traditions were laid a side scriptures would haue nothing of waight with them vnto euincing christian religion Answeres vnto seuerall obiections propounded against the Churches traditions TRaditions are vnwrtten doctrines deliuered by the mouth of Christ or his Apostles and committed vnto the keeping of the Church (a) 1. Cor. 11. as I haue deliuered vnto you saith S. Paul keep my precepts From this sacred Text Theophilact infers that both S. Paul and the other Apostles deliuered many things which they did not set down in writing called traditions not because they are not at all written but in regard there is no express mention thereof in the holy scriptures for t is certaine that the traditions receiued from the Apostles and deliuered as it were from hand to hand for sundry ages are now written as precepts of faith and generall manners necessary vnto saluation Though the whole scripture is giuen by inspiration of God and is profitable to teach to conuince to correct and to instruct in iustice 2. Tim. 3. Yet it is not the same thing to be a profitable guide in the way of iustce and saluation and to be the sole expedient necessary therunto for a head is both profitable and necessary to preserue a man aliue neuertheless it alone without the society and ministery of the body is not sufficient enough to continue him aliue likewise the Sacrament of Eucharist conduceth to the purchase of eternall blessedness yet cannot effect it without the help of baptism and faith and the Chapter set down expresly asserteth that euen the old scriptures instruct to saluation and notwithstanding the Apostle requireth of Timothy perseuerance in the doctrines which he had heard of him besides what he had learned from them wherin he had been versed from (b) By the particles from his infancy euidently appeares that the Apostle spoke of these scriptures which Timothy had learned in his youth that is he meant the old testament being the new scriptures were not written when Timothy was a youth Wherefore when the Apostle writ vnto him that all scripture is profitable c. he could not vnderstand the whole body thereof as some sectaries vnaduisedly interprete him translating whole for all And indeed when the Apostle writ that Epistle to Timothy the whole body of scripture was not composed S. Iohn had not then put forth his Gosple and his Apocallps he writ after the death of S. Paul him infancy again albeit the scriptures be a great light neuertheless they doe not giue light to all a en within the house of God whose written doctrines they are vnless they be put vpon the candlestick of the Churches definitions and vnwritten traditions for setting these aside scriptures are but a light shining in a dark place 2.
controuersies in debate for as much as they relate to faith Furthermore God who is not an accepter of persons Rom. 15. who is not God of men only but of women also and who desireth to saue all of each sex doubtless instituted a remedy against originall sin in fauour of men and women for as much as the expiation thereof is absolutely necessary vnto saluation wherfore in regard circumcision was the remedy proper to men and could not be applied to women some other expedient was ordained for their cure and although no express mention thereof be made in any part of the old Testament neuertheless that God instituted a remedy for the deliuerance of women * Quod qualeue fuerit illud remedium à Deo institutum ad subueniēdum faeminis quae nascebantur in peccato originali nullibi explicatur in sacris litteris nec porest deduci ex illis from the guilt of originall sin the Iews belieued as an article of faith necessary to saluation and indeed so it was as appeareth from the necessity of it and from the prouidence God hath ouer both men and women and truly to auerre that God was defectiue then in necessary requisits to the saluation of women is a manifest blasphemy wherby it is clear that euen the Iews in the old law held vnwritten besides written tradition as necessary vnto saluation neither is the said unwritten tradition preiudiced by the reply of some sectaries saying that the oblation of women in the Temple according to the law of Moyses did free them of originall sin For that legall offring was common alike to women and men and Christ was both circumcised and offered in the Temple nor by recurring for this deliuerance vnto the circumcision of Parents there being not any passage in the whole Testament of the old law that carrieth the least sound that way or that hath relation to the deliuerance of women from originall sin in vertu of their parents circumcision besides S. Austin and other ancient Fathers expresly teach that baptism is to Christians as circumcision was to the Iewes but no Christian sectary will say that women are sanctified and consecrated to God through their parents baptism for if it were enough for the purging out of originall sin to baptise the male there would be no need at all to baptise the female sex hereby it is clear again that the Iews of the old law allowed and professed vnwritten besides written traditions as necessary to saluation From the premises appeareth that the word of God taken precisely comprehendeth both vnwritten and written traditions in consequence of which vnwritten traditions are not additions to the word of God they being a part therof Wherfore neither Moyses Deut. 4. saying to the people of Israel Ye shall adde nothing to the word which I speake to you neither shall ye take ought from it Nor S. Paul Gal. 1. saying to the Galatians though that we or an Angel from Heauen preach vnto you (h) According to S. Austin tom 7. con liter petiliani l. 3. cap. 6. and tom 9. trac 98. in Io. the particle praeterquam besids in the cited Text imports the particle contra against or contrary so that the meaning is that nothing must be preached against or contrary to the holy scripture And truly this explication appears euidently by the Apostles arguing against those that asserted Iudaism to be consistent with christianism which assertion because it was contrary to the law of Christ the Apostle added the curse set down in the same sentence of the Text. Moreouer the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Latin Interpreter translateth praeterquam is vsed by the Apostle for contra not only in the Epistle alledged ad Gal. but also Rom. 4. besids what we haue preached vnto you let him be accursed condemne vnwritten traditions as sectaries do calumniate the Catholick Church besides sectaries very vnhandsomly and weakly do infer from these two scripture testimonies that no doctrines of faith ought to be receiued saue such as be contained expresly in or by euident consequence deduced from the written word of God for neither of both doe mention the written word of God The word says Moyses which I speake vnto you and that we haue preached vnto you says the Apostle but if it were granted vnto them what they cannot proue viz that Moyses then spoke what he had written afore notwithstanding they could not ouerthrow therby vnwritten traditions vnless they could proue which they can neuer doe that they be additions destructiue of or contrary to the written word of God for such additions only he meant and excluded by the cited scriptures and indeed if S. Paul had meant otherwise he should haue cursed S. Iohn the Euangelist that many yeares after his martyrdome writ reuelations which S. Paul had not preached to the Galatians likwise the Anathema had touched S. Paul himselfe that deliuered sundry passages in the acts of the Apostles which happened after his preaching to the Galatians Howeuer catholicks doe not deny but that traditions which are the vnwritten word be contained implicitly in the written word of God that is to say as in a generall principle from whence they are deducible and the whole word of God is contained in scriptutes yea in this sole Article of the Apostles Creed I belieue in the holy Catholick Church in as much as all the matters pertaining to faith and generall manners and not clearly expressed in holy scriptures are contained expresly in the doctrine of the Church which the scriptures commend vnto vs as infallible and indeed the whole word of God is expounded vnto vs in Christs command Math. 18. If he refuse to heare the Church let him be vnto thee as an heathen man and publican in regard wherof ancient Fathers do auerre all doctrines of faith to be contained in scriptures that is as in a generall principle from whence they can be deduced CHAR. XXJ. OF THE CHVRCH TRIVMPHANT THE CONTENTS Souls that remoue out of their earthly habitations cleansd from all vncleanes are instantly translated into Heauen the clear sight of God wherein consisteth heauenly beatitude is not deferd till the generall Resurrection though the office of mediation aduocation and intercession is proper to Christ alone as to the noblest manner therof neuertheless according to the Catholick Church all the Saints mediate and intercede in the sight of God for the faithfull on earth in subordination to Christ the Church of god does not nor neuer did teach that the faithfull on earth ought to mediate and intercede for the blessed in Heauen S. Paul did not mediate or intercede for Onesiphorus that he might obtaine mercy after his soule was beatifyed the ancient Liturgies of the Church approue not of prayers vnto helping of the blessed THe Church triumphant is a holy Congregation of blessed Saints reigning with Iesus-Christ innocēt souls not liable to any guilt of sin as soon (a) 2. Cor. 5. we know