prouidence permitteth them is good for God suffereth them to be that the approu'd as gold in the fire tryed may be manifested and discouered from the holow hearted members of the Church The supream prouidence suffereth them to be that the carnall thereby may be stird vp to seek and the spirituall to clear the truth the supream prouidence tolerateth them to the end that many may be raised out of their sleep to see the day of God and be glad therof S. Aug. c. 8. de verae religione the supream prouidence suffereth them to be choosing rather to draw good out of euill then to permit no euill at all But woe to such as through their fault commit the euill that God suffereth to be CHAR. XV. OF CHRISTIAN HOPE THE CONTENTS Good works supported by diuine promises haue a good claim to the glory of Heauen which is the consistency of Christian hope God by promising maketh himselfe mans debter the assurance that man hath that God cannot faile of his promise doth not render him sure of the thing promised till he shall performe the condition of the promise made which is full perseuerance in the exercise of good works whereof no man can be certain the death of Christ brought forth Hope of life CHristian Hope is a certaine * S. August vocat Christianā spem certam exspectationem gloriae futurae expectation of future glory supported by diuine promises and perseuerance in good works the condition of the promises proceeding from diuine grace through the merits of Christ And as God cannot faile of his promise who is * 2. Thessal 3. fidelis autem Deus est faithfull in all he promiseth or falsify his word who is the eternall truth so works done a right cannot be frustrated of the reward promised being * Bona opera quae procedunt ex gratia sunt quasi pignora arahae regni caelestis pledges of full assurance which render God their (a) According to Tertull. l. depenit a good worke makes God mans debter likewise S. Austin ser 31. de verbis Domini Saith that God vnder his hand-writing hath giuen us an engagement of his promises debter not because God owes any thing that is not his own who is lord of all things and good works themselues are his (b) According to S. Austin in Enchir. c. 107. good works are the gifts of God and God by crowning our works crownes but his own gifts and indeed euery good worke conducing to heauenly blessednes proceedes from druine grace which is Gods free liberall gift gifts deriued from his grace that make them good but because the reward that his goodnes gratis and frankly promises justice performes * Hebrae 6. non enim iniustus Deus vt obliuiscatur operis vestri dilectionis quā ostendistis in nomine ipsius qui ministrastis sāctis ministratis for God is not vnjust to forget the worke and labour of loue shewn towards his name Holy Ioh hauing this full assurance of diuine promises shut vp in the cabinet of his heart was not a more illustrious king sitting in his Regall Throne then he was glorious lying on his dunghill where he rejoyced and gloried in the assurance of promised glory through Christ his Redeemer though he (c) Though I vvere saith holy Iob c. 9. perfect neuerthess my soul is ignorant therof and Salomon Prouerb 20. Who can say my heart is clean I am clean from sin and the Apostle 1. Cor. 4. durst nost pronounce him selfe iustifyed albeit his conscience was not guilty of euill Again S. Austin l. 1. de ciuit c. 12. teacheth that though we can be certain of the reward of perseuerance neuertheless we cannot besure of perseuerance it selfe since no man can know certainly without a speciall reuclatiō that he shall cōtinue in the exercise of good works till the end of his life was not sure of saluation nor yet or his own iustification Hence euidently appeares the eminency of diuine Hope aboue any human expectation for this is like dust that is blown away with the wind or like the smoake that is dispersed here and there with a tempest to the confusion of him that placeth his trust in the arme of flesh but diuine Hope doth not make ashamed it is the ancre of the soul and holds it firme and stedfast in the greatest storme of tribulation and affliction And as the ancre of a ship doth not fix in water but in the firm earth below (d) The Apostle Hebr. 6. assures us that Christian Hope entereth into those parts which are within the vail that is Sanctum Sanctorum which is an allegory taken from the ancient Tabernacle or Temple of the Iews the inward part whereof was called Sanctum Sanctorum which the interposition of a vail seperated from that part where the people assembled together This inward part was a type of the diuine Tabernacle and represented euerlasting blessednes wherasthe other part was a figure only of enjoyments proper to the present life so Christian Hope doth not stay at the porch or entry of the vaile of the Tabernacle which misteriously represents the floating waters of transitory and visible enjoyments but passeth into the inward parts therof which is Sanctum Sanctorum the holiest place mysteriously shewing the throne of the inuisible God whether is entred the fore-runner for all true beleiues IESUS-CHRIST the author of diuine Hope Christ came into the world as a great Phisician to heal the infirmities of man and he made of his own blood * Aug. sanguis medici factus est medicamentum phraenetici the phisick that healed him wherby he begot him vnto a full assurance of Hope so that it would be impossibile that he should hate him as to perdition for whom he hath shed his blood as to saluation Thus Christs death was made the Hope of life which his resurrection confirm'd Christ rising did perfect what dying he had merited and gloriously risen he entred into the inward parts of the vaile that is of his heauenly kingdom making way for all such (e) The Apostle Rom. 2. ascribes iustification to the doers not to the hearers of the law whereby is euident that not faith alone but the keeping of Gods commandements is of necessity required vnto obtaining heauenly blessednes as shall obserue his commandements to follow and to receiue the reward of eternall life that his death hath merited CHAR. XVJ. OF CHRISTIAN CHARITY TOWARD GOD THE CONTENTS God will not be lou'd for a reward that is not himselfe in the exhibition of loue God exacteth all the loue of God and the loue of the world are iuconsistent together whosoeuer loueth God a right keepeth his commandements where there is deadly transgression there is nothing of iustification as water extinguisbeth fire so each mortall sin driueth away charity out of the soul CHarity towards God is a supernaturall loue wherewith the soul being inuested loues God
if they had not resisted diuine grace whereby they might haue been elected GOds charity to man is the (a) T is called the will of mercy in regard it proceeds from God only being man on his part hath nothing that is able to merit Gods loue towards him because he is conceiu'd and born in sin which makes him a child of wrath and not of lou◠will of his mercy towards all men to iustification and glorification which is the end of their creation * Orig. tract 340. in Mat. Deus inquit quantū ad se homines non ad perditionem creauit sed ad vitam aeternam for God made no man to damnation in consequence of which his will on his part is to saue (b) S. Ignatius Epis 6. ad philad writeth that God is so exceeding a great louer of mankind that he desires to saue all men and bring them to the knowledg of truth in testimony whereof saith this great Saint God makes the sun to shine as vvell on the vvicked as the iust and bring all vnto the knowledge of the truth and in euidence thereof sweares by the mouth of his Prophet Ezechiel c. 33. * Ezech. 33. quare moriemini domus Israël dicit Dominus viuo ego nolo mortem impij Ubi Tertul. l. de pen. c. 4. ait Deu inrasse vt sibi crederetur quatenus dixit viuo ego he coueteth not the death of a sinner saying As I liue I desire not the death of the wicked but that the wicked turne from his euill waies and liue which plainly she wes Gods loue and mercy to a sinner for whose sake he sweares and argueth withall the vnhappines of a sinner that shall not belieue God when he sweares Howeuer God doth not saue all sinners because all * Occumen in cap. 2. ad Timoth. Si Deus inquit vult omnes homines saluos fieri quare non fit quod vult non fit quia illi nolunt nihil enim ex necessitate facit in nobis Deus Idem docet Aug. l. 1. de gen con Manichaeos cap. 3. will not be saued and Gods will to saue on his part (c) S. Austin l. de spir lit c. 33. or 32. writeth That the vvill of God is that all men be sau'd and come to the knovvledge of the truth but addeth not so as that he vvill take avvay their free vvill according to the good or euill managing vvhereof each one shall be judged most justly from whence this great Doctour infers that those Infidels vvhich doe not performe the vvill of God for as much as they doe not belieue in the Gospell of Christ depriue themselues of an exceeding great benefit and thereby shall experience in their punishments his povver vvhose mercy in gifts they haue contemned and the same S. Austin l. 2. Act. cum felice Manichaeo saith expresly that it is not an action vnbeseeming God to say to those goe yee into euerlasting fire vvhich through their ovvn free vvill despised his mercy doth not take away free will on their part but most iustly he iudgeth them according to the vsage of their liberty prepared by his grace well or amiss he doth not necessitate either to vertue or vice for where there is necessity neither vertue can merit the crown of glorification nor vice the pain of damnation * Aug. l. 3. de lib. arb cap. 18. nemo peccat in eo quod vitare non potest a fault that cannot be auoided is not counted a sin vnto damnation and therefore (d) S. Austin l. 3. de lib. arbit c. 19. l. de natura gra c. 67. arguing against the Pelagians saith That God imputes to no man as a fault vnuoluntary errour Again saith he t is not ascribed to any man as a crime that he healeth not his vvounded members caused through Adams transgression but in regard he contemneth God that is vvilling to heal them Furthermore l. de praedes Sanctorum c. 7. he teacheth That no man is bar'd from knovving to seek profitably vvhat vnprofitably hekuovves not or from an humble Confession of his ovvn infirmity and vveaknes to the end God may assist him so seeking and confessing who neither erreth nor laboureth while he assisteth which testimonies clearly euidence against the new Teachers of these dayes that S. Austin belieued that God giues sufficient grace to euery man vnto bringing him to the knowledge of his truth God doth not impute to any man as a damnable offence for being defectiue in binding vp his wounded members or in driuing away his ignorance blindnes and difficulty of liuing aright vnto iustice these being necessary infirmities which came of Adams disobedience the offence that God imputs vnto sinners is for resifting him who is willing to cure them for he giues to euery one sufficient * S. Tho. 1. 2. q. 106. a. 2. ad 2. Scotus in primum dis 46. q. vnica ad primum arg agnoscunt gratiā sufficientem in statu naturae lapsae cui homo refragari seu resistere possit hi Doctores sunt duo Theologiae Scholasticae Principes remedies or meet helps through grace to heal his wounds and to know to seek vnto his aduantage what he is ignorant of to his disaduantage God shuts not the door of his mercy against the greatest sinners who is the vniuersall Father of mercy from these premises is conuincingly deducible the full reason of the different * Aug. l. de praedest gra cap. 15. docet Nabuchodonosor manum Dei sentientem in recordatione propriae iniquitatis ingemuisse Pharaonem vero contra misericordissimam Dei voluntatem pugnasse arbitrio Dicant autem hune librum falso ascribi Aug. vtcunque hoc sit locus cit in canonem Ecclesiae redactus est Decret par 1. cau 23. q. 4. cap. Nabuchodonosor ends of Nabuchodonosor and Pharaoh though in both was parity as vnto nature for both were men as vnto dignity for both were kings as vnto iniustice for both vniustly detained captiue the people of God as vnto correction for both were chastened for the same fault and as vnto the mercifull will of God whose bountifullnes lead them both vnto repentance Neuertheless there was no parity in their ends for Nabuchodonosor by a happy managing of his free will in obedienee to Gods mercifull will (e) S. Austin l. de predes Sanctorum saith that vnless our lord shald build the house those labour in vaine that endeauour to build it Wherby he expresseth the necessity euen of inward grace vnto iustification of life and indeed the written law or Euangelicall doctrines which are outward graces only if inward grace were wanting would rather exasperate then heal the wounds as S. Austin teacheth in sundry other places and in his book despir lit cap. 5. saith expresly that the doctrine wherby we receiue the precept vnto liuing continently and godly is the killing letter if the
priuant quod non credunt Euangelio experturi scilicet in supplicijs eius potestatem cuius misericordiam in donis cōtempserunt they depriue themselues of a great good or benefit and shall sind in punishments the power of him whose mercy in gifts they haue contemned Ill runners of the second Class are wicked Christians who willfully deuesting themselues of sanctifying grace receiued in or after baptism become seruants to sin which doth so * Psal 37. sicut onus graue grauatae sunt super me scilicet iniquitates meae Prouerb 5. iniquitates suae capiunt impiū funibus peccatorum cōstringitur ouerburden and with cords bind them that as Asses ouerloaden they cannot goe or fleas tyed in chaines they cannot leap so they cannot run * Haebr 12. Adulteri fornicatores c. nō possidebunt regnum Dei such are voluptuous luxurious wanton drunken and all vnjust Christians who will neuer obtaine the inheritance of Heauen not because they cannot (g) Oecumenius in cap. 2 1. ad Timoth. saith that-seeing it is the will of God to bring all men to the knowledge of his trueth why is not his will done he answereth that therefore it is not done because all men will not doe his will and God forceth or necessitateth no man to doe his will but because they will not take of their loads and deliuer themselues out of their cords (h) The Apostle Rom. 2. saith Dost not knovv O sinner that the bountifullnes of God leadeth thee to repentance but thou after thine hard and impenitent heart heapest vp as a treasure vnta thy selfe vvrath against the day of vvrath and of the reuelation of the just judgment of God where by the diuine bountifullnes is meant diuine grace which the sinfull Iews through their hardnes of heart resisted which is in their power to do through teares of true repentance whereto the diuine bountifullnes leadeth euery sinner By help of teares occasioned through diuine grace holy Dauid S. Peter and S. Paul and S. Mary Magdelen cast of the heauy loades and troublesom fetters which sin had caused and thereby restored to their liberty run happily vnto obtaining the prize which is eternall glory In the great day (i) According to the holy Euangelist S. Mathew cap. 25. Christ shall say in the day of generall Judgment Come yee blessed of my Father possess the inheritance of the kingdom prepared for you from the fundation of the vvorld c. from this sacred text euidently appeares that the kingdom of Heauen is ordain'd for such as shall do good works of mercy namely giuing meat to the hungred drink to the thirsted cloathing to the naked c. in consequence of which God electeth those to glory whose good works he had foreseen of generall accounts when the great king of Heauen and earth shall distribute rewards * Mat. 16. tunc reddet vnicuique secundum opera eius according to the works of each one the good runners will be put on his right hand and among the sheep intituled the blessed of his Father for hauing giuen meat to the hungry drink to the thirsty clothes to the naked assistance to the sick and almes to the imprisoned which are the works of mercy contrary wise the ill runners wanting such merits and that through their own fault will be put on the left hand of the king among the goates and condemned to the euerlasting fire of hell and * Aug. non est indignū Deo dicere ijs ite in ignem eternū qui misericordiam eius contempserunt it is not an action vnworthy a king infinitly iust to say to such as haue contemned his mercy Depart from me ye cursed into euerlasting fire which is prepared for the deuill and his Angells CHAR. XXJ. OF REPROBATION THE CONTENTS There is no positiue Act in the diuine will to reprobate that is to exclude any one from the kingdom of Heauen and to adjudge to euerlasting pains of hell without a foreknowledge of euil works God deserteth noe man before himselfe be deserted nor does he refuse to giue euen his plenteous grace that leadeth effectually vnto iustification of life if his call thereto be not rejected REprobation is a definitiue or absolute sentence of Gods iustice vnto excluding from his glory and punishing with euerlasting fire such as shall depart out of this life in mortall sin committed * Definita est reprobatio in ordine ad adultos by an act of their own will This double paine one of separation from God called Poena damni the other of sensible torment named Poena sensus is expressed in the sentence it selfe Depart from me ye cursed into euerlasting fire prepared for the deuill and his Angells Matt. 25. Where departure doth import separation from God and euerlasting fire sensible punishment but Gods knowledg of himselfe as iust reuenger doth not precede his foreknowledg of man as vniust offender for though God can deliuer without merits Gratis whom soeuer he pleaseth out of the lump of perdition that is out of originall and actuall sinns because he is infinitly good yet he doth not condemne any vnto euerlasting pains for noe fault because he is infinitly iust whereby is plainly euident that there (a) According to the Euaugelist S. Matthew c. 23. God on his part would Gather his children together as the henne gathereth her chickins vnder her vvings and they vvill not that is God on his part is vnvvilling to depart from them though on their parts they vvill depart from him Isai 54. is noe positiue act in his diuine will to exclude from Heauen and adiudg to Hell without preuision of ill works proceeding from human free will besides it would contradict Gods generall condition will so often inculcated in holy scripture to saue all reasonable creatures which obserue his lawes and ordinances if he had an absolute priuate will to damne some without respect to transgression of the same lawes and ordinances again that proceeding might argue in God either forgetfullnes of his generall will or mutability in changing or illusion in inculcating it which to conceiue of God were both blasphemy and sacraledg for thereby he would be deuested of his goodnes and be also beleiued to necessitate man to ill leauing him without free will or to work as birds build their nests in the summer by naturall instinct and consequently to extinguish in him his own image and likenes Liberum arbitrium free will being an essentiall part thereof Neither can God be said according to truth and equity to harden any man whom pertiacy and obstinacy through perseuerance in wickedness hath not hardened before that is (b) According to S. Austin l. de nat gra c. 26. God neuer deserts any man that desertes not him first To desert or forsake God is to resist and cast away the inward helps of his mercy namely holy illuminations and inspirations which lead to iustification of life God doth
sacrifice vnder the forms of bread and wine wherin consist's the similitude of Melchisedechs sacrifice Again to deny that Christ instituted and appointed Priest's as his substitutes to offer euen to the end of the world the sacrifice that himselfe celebrated at his last supper were to deny Christ to be a Priest for euer there being no other meanes to establish his eternall Priesthood then by the sacrifice of Priest's instituted by and substituted vnder him Priesthood being but a power or faculty * Hebrae 5. omnis Sacerdos Pontisex est institutus vt offerat dona sacrificia to offer sacrifice which Christ sitting at the right hand of his diuine Father cannot do in his own person sacrifice taken in the proper sense for an outward visible act of supream worship as of necessity it must be taken wherby plainly followeth that whosoeuer does take away Christ his power to sacrifice does destroy his Priesthood also or render it vnprofitable and vseless and to allow Christ improper spirituall and metaphoricall sacrifice only is not enough to make good his Priesthood as to the order of Melchisedech who offered outward sensible sacrifice of bread and wine Neither can Christ in respect of spirituall sacrifice only be counted more a Priest then euery faithfull man or woman that offereth to God contrition of a penitent heart which is an insensible spirituall sacrifice Psalmo 50. Furthermore Melchisedech in meeting Abraham as he returned from the victory ouer the kings and blessing him is a mysterious representation of Christ who meeteth and blesseth his faithfull seruants returning to their Country of Paradise whence their first parent Adam was eiected with the spoiles of the deuill that eiected him lastly Melchisedeck in taking (e) Abraham payd Tithes to Melchisedech as a duty or homage and not for his own person onely but euen for Leui then vnborn and consequently for the whole Priesthood of Leui's stock acknowledging thereby Melchisedech to be Priest and his superior and of all the leuiticall order payment of tithes is a naturall duty which is done to Priests that thereby they may receiue both honour and liuelihood Iacob vowed to pay tithes Gen 28. Moses appointed them Leuit. 27. num 18. and the ancient Fathers proue them to be due to the Church Pastours Namely S. Cyprian Epis 66. S. Hierom. Epis 1 7. S. Austin ser 1 â—â— de Tempore tithe of Abraham is a type of Christ also who can in equity exact as tithe seruice and obedience of all reasonable creatures whom he hath deliuered out of captiuity by the merit of his death and passion CHAR. IV. OF SACRAMENTS THE CONTENTS The Sacraments of the new law by diuine institution are enabled to produce inward grace vnto iustification of life ex opere operato that is through their own outward sensible working They be soueraign remedies against all kinds of spirituall infirmities the Catholick Church the shop that keepeth the medicinall Sacraments Christ the diuine Apoâ—â—ecary no sinner ought to despaire of sâ—luation while he abideth in a shop of sauing remedies which is the catholick Church SAcraments taken in a large generall sense be outward visible ceremonies employed in corporall creatures or elements wherby men as birds of one feather flock together and * Aug. l. 9. Con. FaustuÌ„ cap 11. in nulla inquit religione homines colligantur inter se sine consortio SacramentoruÌ„ id est sine aliquibus caerâ—monijs sensibilibus Et S. Chrysos hom 83. ideo ait Deum nobis dedisse intelligibilia sub sensibilibus quia constamus anima corpore si vero essemus incorporei incorporea etâ—am dedisset dona id est Sacramenta vnite in the profession of some one Religion true or false the worship of a thing that is indeed or counted a God depending necessarily therof Pagans worshipped the sensible elements (a) Through human weaknes and the crafty dealing of the Deuil certaine people haue been brought to that height of madnes as to think and worship for Gods and godesses the four elements namely fire aire water and earth as likewise other parts of the vniuers especially such as conduced to the generation of any thing From hence the vitall spirit was called the God Iupiter fire the God Vulcan aire the godess Pallas and the earth the godess Ceres of their ceremonies ascribing a diuinity euen to the meanest creatures Iews worshipped the true God vnder corporall creatures wherin they vsed their ceremonies but the multitude therof being numerous difficult and greiuous made their Religion a yoke of bondage The society of christian people are deliuered from the Pagans Idolatry and the Iew 's seruitude being called vnto the liberty wherwith Christ hath made them free to serue and worship one true God vnder * Aug. l. 38. c. 9. ae doc Chris l. 19. con Faus cap. 13. Sacramenta inquit mutata sunt facta sunt faciliora pauciora salubriorae a few ceremonies most proper for an agreable exercise both of body and soul being sensible things most cleane in reference to the body and most precious in order to the soul to wit seuen Sacraments (b) The decree of Pope Eugenius set down in the end of the Councill of Florence asserteth seuen Sacraments which catholick assertion the Council of Trent hath defin'd sess 7. can 10. and Caluin l. 4. instit c. 19. confesseth that the opinion of seuen Sacraments is grounded in antiquity and was vniuersally approu'd mysteriously figured in the seuen pillars wisdome hewed out in the building of her howse Prouerb 1. that is which Christ the eternall wisdome hewed (c) According to S. John the Euangelist cap. 19. When the souldiers savv that Jesus vvas dead one of them vvith a speare pearced his side and fortvvith came there out blood and vvater wherby are signifyed mystically all the Sacraments though two especially namely Baptism which openeth the door vnto and the Euchariste which is the end of all the other Sacraments wherfore S. Austin c. 120. in Ioan. infer's that the Sacraments of the new law came from the side of Christ out of his side in the erecting of his Church Also mysteriously represented in Naamans washing himselfe seuen times in Iordan and in the fiue breads and two fishes wherwith Christ fed and satisfyed many Thousands and taken in the strict proper sense they be outward visible signes or rites of inward invisible sanctity and (d) The Council of Trent cast's an Anathema vpon those which shall assert that the Sacraments of the new law do not containe the grace which they signifie or that they be not effectuall instruments Ex opere operato through their own working of the same grace This Catholick assertion is conform to the doctrine of the ancient Fathers in the first Council of Nice which speaking of Baptism say Aquam vides considera viâ—tiâ—tem Dei in aqua absconditam Thou beholdest water consider the virtue of God that lie's hid
in the water Wherfore the new Teachers of these dayes impiously assert that outward works as are the Sacraments exercise no efficiency in the production of sanctifying grace But this their hereticall assertion Luther tought l. de captiuit Babilon effectuall instruments therof by diuine dispensation As God did enable the earth in it's creation to bring forth corporall fruit's to the nourishment of the body so he did enable the Sacraments in their institution to bring forth spirituall fruits to the refection of the soul and indeed t' is mad ignorance or extream madness to thinke that God is sufficient to giue effectuall vertue * Chrys hom 24. in illud Jo. 3. nisi quis renatus fuerit Docet quod quemadmodum terra accepit à Deâ— virtutem producendi fructus ita aqua in institutione baptismi accepit virtutem faciendi regenerationem spiritualâ—â—â— to vnliu'd seed vnto producing liuing bodyes in corporall generation and vnsufficient to infuse effectuall force into Sacraments vnto sanctifying soules in spirituall regeneration that is to say to exercise efficiency in the production of iustifying grace and truly when Christ instructed Nicodemus of the necessity of the Sacrament of Baptisme Io. 3. saying That except a man be borne again of water and the holy ghost he cannot enter into the kingdom of Heauen vndoubtedly he did attribute the same kinde of causality vnto water as vnto the holy Ghost which the particle and sheweth clearly since it joynes both causes together and though an instrument in working be subordinat to the principall cause in vertue wherof it worketh neuertheless there is but one kinde of causality in both Wherfore since reall causality or efficiency is of necessity due to the holy ghost the same with subordination is belonging to the outward element of water in Baptism wherby is conuincingly prou'd that Baptism is not and consequently * Si Sacramenta à Christo instituta essent 7. duntaxat symbola quaedam externa quibus salus per ChristuÌ„ accepta velut sigillis obsignetur coÌ„firmetur noÌ„ dixisset Christus Io. 3 â—isi quis renatus fuerit ex aqua Spiritâ— sancto Nâ—c Apostolus dixisset muÌ„dans cum lauacro aquae in verbo vita Eph. 5. naÌ„ istae particulae non nudâ—m sonaÌ„t obsignationem salutis acceptae sed causalitatem vnde S. Grego Niss Ora. Catech. c. 33. extremae inquit dementiae est ignorantiae animi tribuentis Deo tantam vim semini in generatione hominis existimare eum esse imbecillem vt hoc idem tribuatur aqua ad iustificandum suscipientem Baptismum other Sacraments neither a naked sign only to stir vp or excite to an act of faith or a meer signet to seale the diuine promises for the outward element of water is an effectuall instrumentall cause of inward sanctity Ex opere operato that is doth with it's own outward visible action enabled by diuine institution produce inward grace vnto sanctification of life in such as receiue the Sacrament of Baptism aright Besides if sacramentall water were but a meer sign of justifying grace Christ Io. 3. had spoken as improperly saying except that a man be born again of water c. as if a man should say to his freind that is a thirst except that you drinke of the Iuy bush you cannot quench your thirst for as sacramentall water according to the contrary opinion is a naked sign of grace onely so an Iuy bush is a naked or a sign only of wine or other drink ready for sale wherby is plainly euident that Sacraments euen as outward works do exercise efficiency in the production of sanctifying grace Yet as the water of the pool named in the holy scripture Probatica Piscina did not cure corporall diseases by an innate quality proper to the water it self but through the motion of an Angell that went down at a certaine season and stir'd it so the Sacraments doe not heale spirituall infirmities that is sins but by a speciall extraordinary vertue which they receiue from the holy ghost or Christ who to that purpose did institute all of them Christ the son of God is our great Physician and Apothecary also the catholick Church his shop the Sacraments placed therein the pots boxes vesells that containe and preserue the heauenly medicines which Christ brought with him into the world and the sundry sacramentall graces diuinely prepared vnto effectuall healing of all spirituall wounds are the said heauenly remedies wherfore it is a most extream advantage to be log'd in the bosom of the catholick Curch wherin be present soueraign remedies against all manner of spirituall discases no man how sick or wounded soeuer can despaire of his health while he continueth in the shop of the diuine Apothecary that is furnisht with medicines which cannot miss in the cure of any infirmity if applied aright thervnto As a tree planted by the water's side want's not corporall nourishment to preserue it aliue so such as abide in the catholick Church want not spirituall help 's wherby to nourish them vnto eternall life which be the Sacraments that Christ hath left to his Church as certaine preseruatiues against the poyson of sin CHAR. V. OF CHVRCH-CEREMONIES THE CONTENTS Publick Church-seruice requireth outward acts of Religion namely ceremonies holy ceremonies set forth the majesty of God stirr vp attention moue reuerence beget deuotion Ceremonies pertaining to the sacrifices of Mass Answer to an objection against Church-ceremonies drawn from Christs conference with the Samaritan womaÌ„ Ioan. 4. The beginning of Schisms Hereticks and Schismaticks adore not in spirit and truth holy ceremonies warrantable without expresse authority of scripture CHurch-ceremonies are outward sensible Rites of christian religion yet are but the (a) An Ecclesiasticall ceremony is an outward secundary act of Religion that answer 's to the inward first act thereof which is to will or desire due exhibition of honour and worship vnto Gods and it comprehendes Sacraments sacrifice which is supream outward worship vnto professing Gods omnipotency Sacramental's namely Churches Altars Chalices Priestly ornaments bowing kneeling holy water the sign of the Cross c. secundary acts therof for the first is an insensible desire to aduance the worship due vnto God which Church ceremonies do execute only As ciuill ceremonies vsed in the consecration of temporall Princes they be inoyld inuested with royall robes presented with Scepters crowned with Diadems and beset round with armed guards doe demonstrate their eminent charge and dignity aboue the people which they rule ouer so Religious ceremonies employed in the exhibition of diuine worship doe set forth the majesty of God and his supreme dominion ouer all creatures besides they stir vp attention moue reuerence beget denotion and conduce vnto the vnderstanding of supernaturall mysteries which they imprint also in the memory of the faithfull As pictures so Church-ceremonies are the books of the vnlearned All the visible Rites employed in and about the sacrifice of the Mass tend
appears that Christ 10.2 did not giue to the Apostles and their successors in the function of Priesthood power and authority only to preach remission of sins because the form of speech and circumstances of that action therein expressed doe euidently demonstrate that Christ both spoke and meant of a new power that he had not conferred before his passion but Christ afore his Resurrection inuested his Apostles with power to preach remission of sins Mat. 10. as ye goe saying the kingdom of Heauen is at hand which words euen Caluin in his euangelicall Harmony doth interpret of preaching saluation through remission of sins Wherefore S. Chrysostom hom 85. explaining that passage of S. Iohn compareth the collation of the power that Christ there bestowed on the Apostles to the authority giuen to officers of a tempoall Prince wherby they are enabled to imprison or deliuer out of prison such as be accused of transgressing his lawes and addeth withall these express words Great dignity of Priest's whosoeuers sins sayes be Christ ye shall remit are remitted Again power to preach the Gospell to all nations was giuen to the Apostles Mat. 28. as a distinct office from the power that Christ conferred on them Io. 20. as plainly will appeare to any rationall and iudicious man that shall consider both Texts together with the circumstances therin expressed Neither did Christ confer vpon his apostles and their successors power only to declare remission of sins since he did not say Io. 20. Whosoeuers sins ye shall declare remitted are remitted but whosoeuers sins ye shall remit Besides these words ye shall remit ought to be interpreted in the same sense as those others Are remitted For other wise the form of Christ's speech had been extream improper in regard that both of them shall be remitted and are remitted be vttered in one and the same sentence But the latter particles viz are remitted doe not signify meer declaration of remission of sins for so Christ's words would carry this sense Whosoeuers sins ye shall declare to be remitted are declared to be remitted and consequently since such a declaration is speculatiue only and not practicall effecting nothing in order to remission of sins a man to whom sucÌ„h a declaration is intimated shall remain in sin as much after as before Again Christ after he inuested the Apostles and consequently their successors with the power mentioned Io. 20. said to them as my Father sent me so I send you but Christ was sent by his Father endued with power to remit sins indeed and not to declare remission only Wherfore Mat. 9. that ye may know saith Christ the son of man hath authority in earth to forgiue sins c. Whereby it is plainly euident that he sent his Apostles inuested with power to remit sins giuing vnto them the ministery of reconciliation 2. Cor. 5. Furthermore by the premises is plain that penance is not * Aug. l. 2. de adulterinis contugijs c. 26. distinguit baptismum a pâ—nitentia St inquit à Cathecun eno factum scilicet vxorcidium baptismo abluitur si à baptizato poenitentia reconciliatione a meer remembrance of baptism receiued afore and indeed setting aside * Trident. dicit nos per poenitentia SacramentuÌ„ sine magnis nostris fletibus â—aboribus ad nouitatem integritateÌ„ quam per baptismum adepti eramus peruenire no posse voluntary acts of corporall affliction and inward contrition together with a full purpose of amendment the meer Sacrament of penance hath not power enough to restore the integrity and newness of life got by baptism and lost through actuall sin Again penance hath all requisits necessary to a Sacrament viz. sensible Rites promise of grace and the institution of Christ as by the premises appear's so that together with baptism it makes two Sacraments of the new law and may often (e) The ancient Fathers S. Cyprian Epis 52. S. Ambrose in 2. Cor. 5. S. Austin con Epis parmeni affirme that the Sacrament of Penance may be oft reiterated and it is an article of christian faith grounded on the words of Christ Luc. 17. Mat. 18. where he bid's his Apostles to remit sinnes as often as through humane frailty they are committed which is meant in order to such onely as are sorry to haue sinned for without true sorrow remission cannot be obtain'd be reiterated but baptism cannot For it is impossible that they who are once lightned if they fall away can be renewed again to penance Hebrae 6. where the particle lightned doth signify baptized according to the interpretation of primitiue Fathers who also doe name baptism a light and consequently the words impossible to be renewed again to penance beate this meaning viêªt videlicet Impossible to be baptized again for the particle Again doth import a repetition of what was meant afore by the words lightened and indeed otherwise the particle once had been impertinent and inserted to no purpose at all since once and Again put in the same period or sentence ought to relate to one and the same thing and therefore seeing that by the first place baptism is vnderstood the Apostles doubtless by the latter meant baptism too This cited scripture Hebr. 6. the * Nouatiani pratextu disciplinae Ecclesiasticae lapsis ad Ecclesiam redditum per poenitentiam negarunt ex qua haresi multarum animarum interitus secutus est Nouatians made the ground of their heresy teaching that no man falling into mortall sin after baptism could rise again by penance vnto iustification and Calvin therin growndeth his heresy impiously asserting that it is impossible for any one that deserteth his faith entirely and becometh an apostate to be renewed again by penance vnto remission of his fins therby denying God's generall mercy and so proud contentious men that follow only the meer words of scripture together with their own sense without respect of the Churches judgment and interpretation of ancient Fathers after which euery scripture ought to be expounded plunge themselves into damnable errours CHAR. XI OF CONTRITION THE CONTENTS Two kinds of contrition the one perfect the other imperfect perfect contrition which is formerly or includeth a formall act of charity wherby God in regard of his infinit goodnesse and supreame excellency is preferd before all earthly enjoyments and sin detested was of absolute necessity before the establishing of the law of Christ imperfect contrition called attrition whereby a sinner detesteth his sin because of the deformity thereof or feare of euerlasting punishment joynt to the Sacrament of penance equalleth perfect contrition as to the effect thereof if perfect contrition were of absolute necessity in the new law christians should be in a worse condition then were the Iewes vnder the old law Those which assert absolute necessity of perfect contrition at all tymes in the law of Christ prejudice christian faith Contrition is * Trident. definit contritioneÌ„ per dolorem animae est
scripturae and comfort of the scripturs may haue hope Rom. 15. although they doe not define and iudge all matters of faith and religion yet they (l) The Apostle 2. Timot. 3. Saith that all scripture is giuen by inspiration from God and is profitable to teach argue correct and instruct in iustice That is according to the ancient Fathers to resiste conuince and condemne false doctrines Wherfore according to the same Apostle ad Tit. l. a Bishop must be vnreproueable embracing the faithfull word and sound doctrine that he may be able to exhort and conuince those which say against it conduce mainly therunto tending specially to christian instruction and erudition besides they stir vs vp to ioyne vertue with faith and with vertue knowledg and with knowledg temperance and with temperance patience and with patience godliness and with godliness loue 2. Epis 2. Pet. which is the consistency and plenitude of the law Scripturs are liud * S. Ambros Epis 19. vocat sacras scripturas fontes viuos qui saliunt in vitam aeternam fountains springing vp vnto euerlasting life but the keeping and dressing of them is cōmitted only to the Church of Christ that was the rock whence they sprāg it is the christian catholick Church taught of the holy Ghost that cōprehēdeth the bredth lenght depth and hight of these heauenly fountaines which is to say it is a speciall prerogatiue giuen to the Church of Christ to interpret infallibly and iuridically the holy scripturs (m) According to S. Hierom Epis ad Paulum S Chrys hom 40. in Ioa. S. Austin l. 4. de doct christ cap. 3. the hardness of holy scrpitures proceeds from the profoundnes copiousnes compendiousnes therof in consequence of which a right vnderstanding of sundry passages of necessary depends of tradition as well obserues S. Austiu l. de fide oper and S. Hierom in his scripture prologue ingeniously confesseth that he could not vnderstandand the holy Prophets Isaias Ieremy and Daniel again S. Irenaeus l. 3. cap. 7. Orig. in explic Epis ad Rom. and S. Austin l. de fide oper cap. 14. confess with one accorde that S. Paul is hard to be vnderstood and especially in regard he vseth frequent hyperboles which proceeded from the vehemency of the spirit that guided his pen. which profoundness of misteries plenteousness of senses shortness of sentences haue rendred obscure hard and intricate as plainly appeareth by the holy writers of the old law namely Isay Ieremy Ezechiel Daniel and of the new law Saint Paul especially according to the testimony of Saint Peter 2. Pet. 3. wherein he speaketh of his writings thus * S. Irenaue l. 3. cap. 7. scribens de Haereticis testatur Paulū hyperbolis vti frequenter propter impetu spiritus qui in ipso fuit Idē sentiūt Origines explicat Epistolae ad Rō Aug. de fide operibus cap. 14. 15. our Brother Paul in all his Epis mentioneth things in which Epistles some things are hard to be vnderstood which they that are vnlearned and vnstable wrest as they doe also others scripturs vnto their own perdition for further proofe of this catholick assertion may be alledged the perpetuall contention between one sectary and an other concerning the interpretation of scripture Texts in reference to controuersies of faith for example from the words This is my body Luc. 22. Lutherans doe argue the true and real presence of Christs body in the Sacrament together with the substance of bread contrariwise Caluinists infer a meer figure of Christs body Anabaptists deduce out of the commission Christ gaue vnto his Apostles Math. 18. goe and teach all nations baptizing them in the name of the Father c. That baptism ought not to be administrated but to such as are de facto apt to receiue instruction And the Arians misinterpreting that saying of Christ Io. * Apud S. Joan. dicit Christus Pater maior me est alibi ego Pater vnum sumus Posterior textus explicatur ab Arianis de vnitate consensus conformitate voluntatū My Father is greater then I denied his Godhead the holy scriptures are a great light of christian doctrine for they are the dictates of the holy Ghost yet not sufficient enough to let vs see the way to euerlasting life vnless they be set on the cādlestick of the * Vt luceat omnibus qui in domo sūt Mat. 5. Church it is not the same thing to be a light and to enlighten a light vnder a bushell is a light and shineth there howeuer it doth not giue light to all that are in the house but when it is put on the candlestick Math. 5. euen so the scripturs light put vnder a bushell that is vnder the interpretation of priuate wits continueth a shining light in it selfe neuertheless doth not enlighten vnto euerlasting life but when it is put on the candlestick of infallible authority proper to the Church of Christ Again the scripture is a booke written within and on the backside Apoc. 5. the outward writing is the letter that killeth the inward the spirit that giueth life 2. Cor. 3. as the soul quickneth the body (n) S. Austin ser 70. de tempore expounding the sacred Text Epis ad Cor. the letter killeth the spirit quikneth If saith he thou follow the true sense of scripture which is the spirit that giues life to the soule it will bring thee vnto saluation but if thou shalt neglect the true sense adhering to the outward letter presuming the true sense to be therein it will often tymes lead thee into errour And according to Tertul. l. de resur carnis Heresies spring vp in regard the scriptures are misinterpreted And he speaking of S. Pauls Epistles affirms that it ought not to seem a hard thing or any way strang that from thence errours should arise since heresies must be 1. Cor. 11. which notwithstanding would not be if the scriptures were interpreted aright Heresies must be not becaus God hath appointed that they should be but because he permitted that they might be and mans free will together with pride and malice makes them to be against Gods positiue will howeuer the supream prouidence from euil heresies draws good things soe the spirit or sense of the scriptures quickneth the letter but to come vnto the spirit of necessity there is required the opening of the booke which the Church onely can doe trusted with the key of authority that openeth it wherfore in as much as many men down from the begining of christianity to these times haue adhered rather to the letter then to the sense of scripture and thence cut out vnauthorized interpretations of their own many heresies haue sprung vp to the distruction of infinit souls wherof Christ prophesying said heresies must be He fore saw that euen of such as were incorporated into his Church would men rise * S. Cypri Epis 55. ad Cornelium Nec aliunde