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
5. asserteth touching children that die immediatly after baptism notwithstanding they will receiue aduantages in order to their bodies in the day of generall resurrection But as to Onesiphorus Mr. White perhaps will answer that the Apostle supposeth him dead because in the same Chapter t is said Our lord giue mercy to the house of Onesiphorus Yet that form of speech doth not make him dead for the Apostle sayeth Rom. 10. salute them which are of Aristobulus his house and Mr. White cannot make it appeare by any orthodox writer that then Aristobulus was dead again the same Apostle 1. Cor. 10. writeth thus now brethren I beseech you ye know the house of Stephanus and Fortunatus be you obedient vnto such and yet it is certaine that Stephanus and Fortunatus were liuing at that time for the Apostle saith in the same Chapter I am glad of the coming or presence of Stephanus and Fortunatus Howeuer the Latine and Greek Martyrologes ought to carrie more weight with wise and iudicious men then Mr. Whites meer asserting the contrary But let his supposall be admitted gratis what doth he infer thence Mary that the soul of Onesiphorus bath not already found that mercy the Apōstle prayed our lord might grant vnto him because the Apostle praid that Onesiphorus might find it in illo die in that day In earnest a manifest weake inference in regard it relies on a false supposall as the former did viz. that of necessity by illo die thay day is meant the day of generall iudgment neither doth Mr. White produce any proofe besids his own bare assertion to shew that to be the Apostles meaning nor indeed can he produce any for both the words that day as likwise euen the words the day of our lord doe commonly signifie in scripture and namly 1. Cor. 5. 2. Cor. 1. Philip. 1. 1. Thes 2. as doe * Doctores Rhemenses in Annot a. super cap. 3. Epis 1. ad Cor. obserue Catholicke writers either the particular or generall iudgment And doubtless the mentioned Text of the Apostle is truly very fied in respect of particular judgment where vnto euery man is liable immediatly after his death because euery one shall be iudged in the generall iudgment according to the account he giues after his death at the particular tribunall of diuine Iustice and not only the fauour that a soul findeth in the generall iudgment but also the fauour that it finds at the particular iudgment is called in the scripture mercy both the one and the other being shown vpon the score of good works which proceed from the mercyfull grace of God through the merits of our lord Iesus-Christ Hereby plainly appeareth the vnquietness of Mr. Whits hawty spirite for as much as through a sacrilegious ambition he endeauours to wrest the Apostles words to ouerthrow the common practice of the whole Church of God Moreouer in persuance of his vnquiet ambition he passeth from this scripture-text vnto Church Lyturgies bearing himselfe confident to euidence thereby that the vnanimous consent of antiquitie witnes plainly on his side Let S. Iames be our first witness saith he in his lyturgy of the Hierosolymitan Church be mindfull lord God of the spirits and their bodyes whom we haue commemorated or not commemorated who were orthodox from the iust Abell to this present day Thou grant them there to rest in the region of the liuing in thy kingdom in the delights of paradise And to assure the reader that the Hierosolymitan Church which by origine is the Cheif in as much as she begun from the iust Abell could not exclude any he produceth S. Cyrills testimony for which he citeth his first catechesis next faith S. Cyril for the holy Fathers and Bishops departed and of all vniuersally who are dead from amongst vs. The second witness S. Basils Mass or lyturgy Bee mindfull also of all who haue slept in hope of resurrection vnto life euerlasting The third witnes S. Chrys Mass or lyturgy For the memory and remission of their sins who were the founders of this habitation worthy of eternall memory and all who haue slept in thy communion in the hope of resurrection and life eternall our orthodox Fathers and brethren The fourth witness S. Marks Mass or lyturgy Giue rest our lord our God to the souls of our Fathers and brethren who haue slept in the faith of Christ mindfull of our Ancestours from the begining of the world Fathers Patriarks Prophets Apostles Martyrs Confessors Bishops Saints and iust men all the souls of Those who departed in the faith of Christ and moreouer of those whose memory this day we celebrate and our holy Father Marke the Euangelist to the souls of all these giue rest our supream lord and God in thy holy Tabernacle c. and he concludes saith Mr. White to their souls grant rest and admit them to the kingdom of Heauen The fift witnes S. Greg. the great his lyturgy Remember also o lord thy seruants who haue gone before vs with the sign of faith and now rest in the sleep of peace To them our lord and all that rest in Christ wee beseech the grant a place of ease and light and peace From the witnesses set down Mr. White argueth thus So many Patriarchall Churches continually in their publick lyturgyes beseech God in generall tearmes to giue saluation to all the faithfull departed assigning them a place of ease light and peace and where none is excepted all are included and in our case eminent Saints particularly named we cannot therefore doubt but that prayer was anciently offered for the blessed that is to say we cannot doubt but that the ancient Churches offered prayers for such as departed in the faith of Christ that they might find mercy saluation place of ease light and peace euen after their souls were beatified these aduantages according to Mr. White being the motiues on which ancient Churches grounded their prayers suffrages and sacrifices which they offered for such as were already blessed that they might find mercy place of ease light and peace which implies manifest weakness for he contradicts himselfe since blessedness is a clear sight of God importing of necessity saluation mercy place of ease light and peace Wherfore it seems a strang thing that vpon such premises he should conclude with soe much confidence as if the point were euidently clear that the anciēt lyturgyes acknowleged prayers for the blessed as to procuring them mercy saluation place of ease light and peace besides it s not as to reason consonant that the said lyturgyes should require the prayers and sacrifices of the faithfull on earth for the aduantages of the blessed in Heauen since these (m) As to the Churches lyturgyes it is obseruable 1. That in Saint Iames lyturgy these words are set down Let vs celebrate the memory of the most holy immaculate most glorious Mother of God and euer Virgin Mary and of all the Saints that through their prayers vve may obtaine
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
not desert before himselfe be deserted and that is to say God doth not refuse his (c) Mat. 7. If ye that aere euil can giue to your children good gifts hovv much more shall your Father that is in Heauen giue good things to them vvhich aske him This sacred text evidently shew's Gods willingnes to furnish all expedients necessary for the sauing of euery soul if asked aright and indeed by good things are meant all spirituall meet helps of diuine grace plenteous measure of grace that brings effectually vnto iustification of life if man doth not refuse Gods call vnto it neither doth God cease * Apoco 3. ecce sto ad ostium pulso Et Luc. 11. pulsate aperietur vobis to call though man neuer comply with or consent to Gods calling and as the whole aire is said to be darkened in the absence of the sun notwithstanding that stars remaine in the firmament which furnish an inferior light so man is said to be hardened through obstinate * Aug. l. 1. ad Simplicianum Noluit Esau non cucurrit sed si voluisset cucurrisset Dei adiutorio peruenisset qui velle currere vocando prâ—staret nisi vocatione contempta reprebus fieret resisting of the diuine mercy although he doth not want sufficient grace to call him to Gods plenteous grace who obstructs the way of correction to none and giues power of doing well euen to euery one though hardened against him (d) According to S. Austin l. 3. de lib. arb c. 19. euery man hath power to know to seek profitably what vnprofitably he know's not l. de cor gra c. 17. teacheth expresly that in the day of generall judgment it may be answered to a damned soul that shall plead want of perseuerance in grace that he might haue perseuered if he would himselfe and therefore in an other place ascribes the hardnes of Pharaohs heart to his own fault being he resisted Gods mercifull grace whereby he might haue cast from him his transgressions Likewise S. Austins Disciple S. Prosper in his answere to Vincentius questions auerres that God depriu's no man of power to do well nor obstructs his way vnto correction Pharao as well as Nabuchodonosor might haue obtained plenteous grace of true repentance vnto iustification of life if he had not contemned gods call vnto it it was in his mercifully called as well as in the others power to embrace the diuine call vnto amendement Gods plenteous grace (e) In order to the royall dinner mentioned Mat. 22. S. Austin l. 38. quaes 68. expresseth his sentiment thus To that supper vvhich our lord saith vvas prepared neither all those vvhich vvere inuited vvould goe neither those vvhich vvent could haue gone vnless they had been called in consequence of which saith this greatest Doctor of grace neither these that vvent ought to ascribe their going to themselues nor those vvhich refused to goe ought to impute their not going to any other then themselues since it vvas in their ovvn povver to goe being they vvere inuited is like the plentifull nuptiall dinner prepared by the king mentioned in the Gospell at the mariage of his son of which many of his subjects made themselues vnworthy because being bidden they did not only refuse to goe but also sharply treated those that bid them Pharao was like these vnworthy bidden guests for he did not only contemn Gods call to plenteous grace of repentance but also made light of the callers and therefore God made him an example of his iust wrath multiplving his miracles and wonders in the land of Egypt euen to the desolation of him and his kingdom Hereby may be illustrated what is inserted in the said Gospell to witt Many called few chosen God calleth as he is a mercifull bountifull benefactor and is said to call many because he calleth all for his calling is an act of his first will which is (f) According to S. Chrysostome hom in ep ad Eph. Gods first will is that euen those which haue sinned against him may not perish but his second will is to let the wicked perish For this subsequent or secundary will of God is called the will of his iustice because as to this will rewardsare decreed sutable to the merits of each one God rendereth the enjoyments of Heauen for good and inflicteth the punishments of hell for euil works his will of mercy to saue all hauing made none vnto damnation but God chooseth to his glory as he is a iust rewarder And this his choosing is an act of his second will which is the will of his iustice to reward euery one according to his works and he is said to choose few because in respect of the many ill works which God finds deseruing damnation (g) S. Chrysostome hom 30. in act Apos teacheth that Gods preordination to glory supposeth his fore knowledge of good works in regard whereof he preordaineth and predâ—stinateth to glory effectually in consequence whereof the sole way to obtaine eternall blessednes is to abstaine from sin and perseuer in good works he finds few good works to choose worthy glorification CHAR. XXIJ. OF CHRISTS CHARITY TO MAN THE CONTENTS Christ came into the world to destroy sin and death and accordingly offered the Cup of his passion for as many as were liable thereto that is for the deliuerance of all men the elect and reprobat the whole world joynt and seperat except the Virgin Mary had sinned and perished in Adam Christs murderers had no reason to dispaire being Christ euen for them offered his prayer CHrists charity to man is the Cup of his passion made (a) According to the Apostle 2. Cor. 13. Christ was crucifyed as infirm that is according to the infirmity of human nature which he had assum'd in regard where of S. Prosper nameth Christs charity towards mankind the Cup of his passion made of human infirmity which is conform to Christs own words set down in S. Matthews Gospel Can ye drink the Cup that I shall drink of And the 26. Chap. of the same Gospel If it be possible let this Cup pass avvay from me Where is meant by the Cup Christs passion of human infirmity and diuine vertue vnto saluation to euery one that shall drink of it As Christ purposely came into the world * Timoth. 2. Christus Dei hominum mediator mediator of God and men excepting none from his mediation so he purposely offered the Cup of his passion for all excluding none from drinking thereof which is to say that * S. Leo. ser de natiuit Domini Dominus inquit noster peccati mortisque destructor sicut nulluÌ„ a reatu liberum reperijt ita liberandis omnibus venit being come to destroy sin and death and finding none free from the guilt of either he made himselfe the Generall Redeemer of all for their deliuerance out of both himselfe became the full propitiation for
an other place or receptacle besids the Heauen of the blessed and the Hell of the damned Caluin that he might the rather deny Purgatory he deny'd Limbus and that he might the better deny Limbus he denyed that Christ descended into hell otherwise then by suffering on his Cross the torments of a damned soul which saith Caluin in cap. 26. mat vvere so grieuous that euen vvords of dispaire came from him So impudently this great reformer of religion blasphem'd against Christ but the Catholick Church teacheth that Christ truly and properly descended into hell that is the soul of Christ remoued out of his body with its proper presence penetrated the lower receptacles of the earth where good souls were detained as prâ—sonners and brough with him from thence such as were ripe and fit for the kingdom of Heauen Lege S. Jgnat Epis ad Trallia Clem. Alex. l. 2. 6. stromatum Basil in Psal 48. visited the lower parts of the earth comforting such as were departed in perfect grace afore his coming thither From his sepulcher he leapt again into the world from whence after that he had setled a Priestly ministery that should be of perpetuall vse in his vineyard that is the Church like a hunter that gladly rejoyces in his obtained prey went with joy home leading captiuity captiue that is rendering happy the captiuity of just souls detained as it were in a prison vnder ground and carrying them with him in glorious triumph for he opened the gates of his Fathers Pallace which were euer afore shut against them As clamorous hunting so couetous playing * Aleae lusus Clericis interdictus à Concilijs Patribus Canonibus Aristoteles Aleatores latronum praedonumque societati inserit at cardes or dice for mony is an exercise vnworthy Priests which ought to seek no other lucre then the gaining of souls vnto Iesus-Christ who is their proper treasure and * Sacerdos dicit Christo tu es qui restituis haereditatem meam mihi heritage and mony betrayed him sould Ioseph and damned Iudas * Augustinus vocat Theatra cauâ—as turpitudinis publicaâ— professiones flagitiorum laudantur Massilienses quod sic abhorrebant à spectaculis vt mimis locum in scaena non concederâ—nt Again stage-playes as they be commonly exhibited in our country are incoÌ„sistent with Priestly function for as much as the outward words and counterfeited Gestures of the players representing reciprocall passages of wicked louers tend to carnall wantonnes and vncleanes and such a a Theater Saith S. Chrysostom is the chair of pestilence schole of incontinency and shop of luxury that sets out to sale the lusts of the flesh howeuer stage-playes are laudable recreations in order to lay-people while they represent but heroicall actions of gallant persons vnto imitation and vn godly enterprises of wicked men vnto detestation therof or while they exhibite delightfull fictions without obscenes Furthermore Missionary Priests must not affect to be counted * 2. Timoth. 2. homo militans Deo non se implicet negotijs saecularibus statesmen they being priuat persons professing a spirituall vocation which hath not any relation to the temporall affaires of state The supream prouidence hath set bounds to euery vocation * Tractent fabrilia fabri nec sutor vltra crepidam vt fert vetus pronerbium nor ought any man to put his sickle on strang ground Let Priests mannage what is theirs and Christs business and the affaires which pertaine to Caesar let them leaue to Caesar and the ministers of his Council yet there are some wanton witts which like the raging sea transcend their prefixed limits lifted vp aboue the hight of the clouds with an opinion of their own science fancying to themselues knowledg of all things though indeed the greatest part of what they know * Sapiens ille Mercurius Trismigistus maxima â—orum inquit quae scimus est minima pars eorum quae nescimus is the least part of what they know not and thus wantonly carried away entangle themselues with publick affaires of ciuill Magistrats before they be called thereto Howeuer Priests ought to know nothing * Apostolus Paulus profitetur se nihil scire praeter Iesum Christum hunc Crucifixum but Iesus-Christ and him crucified and if the supream prouidence hath bestowed on one alone a better memory and witt then on others contemporary with him he is to vse his aboundant abilities according to charity temperance and sobriety for otherwise he shall by his high attempts vnhappily verifie the old Prouerb much witt little iudgment Besids great wanton wits are not without a mixture of madnes And truly experience shewes that common wealths are vnfortunat when the things named witts manage the affaires therof t is iudgment not flashes of witt that makes gouernements happie FINIS I. BOOK The faultes escaped in printing a curteous Reader will easily correct and pardon THE SECOND BOOK OF HOLY CHARACTERS containing a Miscelany of Theologicall discourses THAT IS THEOLOGY Positiue Scholasticall Polemicall and Morall Built vpon the foundation of Scriptures Traditions Councils Fathers CHAR. I. OF SACRIFICE THE CONTENTS Proper sacrifice defined no Preists Priesthood taken in the proper sense if proper sacrifice be laid aside asserting of improper metaphoricall sacrifice onely bringeth confusion and rendereth priestly function common to all alike SAcrifice taken in a spirituall generall sense is euery * Aug l 10. de ciuit Dei c. 6. ait sacrificium generaliter sumptum esse omne opus quod agitur vt sancta sociâ—tate inbaereamus Deoâ— work that a belieuer imployeth to the end that he may continue in holy society and freindship with God There are (a) According to S. Thomas two kinds of sacrifice taken in the generall sense are offered vpon the altar of Christ whereof one is called deuotion in order to God the other pity or compassion in order to our neighbour two kinds thereof the one is deuotion towards God comprehending all such actioÌ„s inward and outward of the minde and body as tend to the honouring and praysing of God the (b) The Apostle Hebrae 13. exhorteth vs to do works of Almes and charity saying that such sacrifices promerite God that is procure his grace and fauour and according to Ecclesiastes cap. 5. Those offer sacrifice which shew mercy other is pity or compassion towards our neighbour including the works of mercy and iustice to both kinds of spirituall sacrifice the Royall Prophet Dauid exhorteth all God's people of whatsoeuer condition or sex saying * Psal 15. tibi sacrificabo hostiam laudis Et psal 4. sacrificate sacrificium iustitiâ— Offer to God hosts of prayses and sacrifice sacrifices of Iustice and according to the Apostle spiri uall sacrificers of these kinds are * 1. Pet. 4. vos autem genus electum vegale SacerdotiuÌ„ Idem habetur Apoc. 5. kings and Preists investedwith the honour of royall Preisthood and indeed deuout
Char. XVI Of Holy Order p. 233. Char. XVII Of Matrimony p. 261. Char. XVIII Of Extrem-vnction p. 279. Char. XIX Of the Church Militant p. 291. Char. XX. Of Traditions p. 333. Char. XXI Of the Church Triumphant p. 351. Char. XXII Of Foundamentall and not foundamentall Articles of faith p. 289. THE FIRST BOOK OF HOLY CHARACTERS Containing a Miscelany of Theologicall discourses THAT IS THEOLOGY Positiue Scholasticall Polemicall and Morall Built vpon the foundation of Scriptures Traditions Councils Fathers CHARACTER J. OF GOD THE CONTENTS The necessary being of one God his existence in three distinct persons his omnipotency together with his other divine attributes GOD is a spirituall nature so eminent that nothing can be apprehended by man or Angell * Aug. l. 1. de doct Chr. Deus est quo nihil cogitari potest aut bonitate meliùs aut porsectione matus in goodness better in perfection greater His existence * Si ab altero haberet existentiam non esset ens supremū improductū proinde debet necessariò essentialiter existere is his essence and therefore to him essentiall which euinceth a necessity of his being and all Creatures necessary dependence of him for t' is impossible that there should be more then * Singularitas seu vt loqùitur Tertull solitas id est incommunicabilitas ad extra est essentialis supremo enti quod debet necessariò essentialiter existere quia existentia est rei singularis incommunicabilis ideoque impossibile est vt multipliectur nam essentiae sunt omnino per se incommunicabiles one necessary being and that is properly called God (a) 1. Io. 3. There are three vvhich bear vvitness in Heauen the Father the Word and the-hold Ghost and these three are one This Scripture testimony giues full evidence of personall distinction and essentiall vnity in the blessed Trinity and as S. Austin well observes ouerthrows two heresies at once namely the Arian by saying one which signifies vnity in nature and the Sabellian heresy by faying bear in the plurall number which plainly expresseth distinction as to the divine persons who in essence is one and in persons three one and the same individuall Deity essentially requiring to be invested with a triple personality expressed in the name of Father Son and holy Ghost (b) God sais Isa 66. Shall I cause to trauell and not bring forth from this sacred Text S. Austin infers that it were not equity if God should giue fecundity of generation to his creatures and want it as to himselfe and it were not reason or equity that God within him selfe should be barren wanting production that communicates fecundity of generation to all things without himselfe God the Father is a beginning without a beginning hauing no beginning of his being God the Son hath his beginning and being from his diuine Father who begot him from all eternity the full brightnes of his glory and * Hebr. 1. splendor gloriae figura substantia eius the express resemblance of his diuine substance God (c) The Council of Florence in the decree of Pope Eugenius the 4th defines the procession of the holy Ghost from the Father and the Son In this Council the Grecians renounc'd their heresy as to the same procession though soon after they fell againe into it and so continue obstinate in their pertinacy notwithstanding that God by evident signes manifested his iust wrath against them in regard of that relapse For soon after and euen at Pentecost when the Church celebrates a speciall Feast in honour of the holy Ghost the Turks seizd on the Imperiall towne of Constantinople and therby mastred all Greece Be sides in the same Council the Latin against the Greek Fathers asserted the procession of the holy Ghost from the Father and the Son as from one sole beginning of his being the holy Ghost proceedeth from the diuine Father and the diuine son as from one origen of his procession being the reciprocall loue and vnion of both As in the visible sun three things are obseruable (d) The similitude as to the globe beames and light of the sun Gelasius the Patriarch of Constantinople vsed in a conference with Amurath the Emperour of the Turks vnto illustrating the vnexpressisible mystery of the blessed Trinity the round body or globe thereof the beames and the light and as the beames are deriued from the same body and not from the light and the light from the body and beams and the body from neither of both and as all these three make one only sun without confusion or separation so in God there are three diuine persons and the Son proceedeth only from the Father the holy Ghost from the Father and Son and the Father from neither of both and these three are one sole God without * Symbolū S. Athanasij neque confūaentes personas neque substantiam separantes confusion of persons or separation of fubstance * Exod. 13. Omnipotens nomen eius vnde Aug. ser 12 ait quod nomen Deus est potestatis non proprietatis The name of God is Almighty for soe he calleth himselfe and his works shew what his name speakes him to be namely the world created out of nothing by * Psal 37. Verbo Domini Coeli firmati sunt spiritu oris eius omnis virtus eorū the word of his power the sweet order in the disposition of the fabrick the extraction of man from the dust * Gen. 2. formauit Deus hominem de limo terrae of the ground the vniuersall deluge drowning the whol earth to the destruction of man and beast Noë only with his family preserued (e) Exod. 12. the Children of Israë are said to haue walked vpon drie land through the mids of the sea while the waters were as a wall vnto them on the right and on the lest hand the diuision of the red sea giuing safe passage to the Israëlites as by land and the revnion of its waters to the drowning of king Pharao and his whole army In these marueilous effects of Gods omnipotency as in a clear glass appear his other divine attributes in the creation of the world in time his duration before time * Isaias cap. 51. appellat Dominū habitantem aternitatem which is his eternity in the sweet order of the things created his wisdome in the production of man after his own image and likenes his goodnes in the generall deluge his iustice in the preseruation of the Israëlites his mercy in the destruction of Pharao his fortitude And all his works joynt or separate declare (f) The intent of creation was the Creatours glorification wherfore the Royall Prophet Psal 18 makes the heauens to speake the glory of God his glory which is the end of his working who is aboue all his works a God without circumscription immense without bounds infinite in himselfe inuisible *
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
of Christian charity towards our neigbour is that it cannot be idle nor fall away and in Heauen it encreaseth CHarity towards our neigbour is a diuine loue deriued from the loue of God as a copy drawn from the originall * S. Greger ait quod per amorem Dei amor proximi gignitur per amorem proximi amor Dei nutritur Yet as the loue of God causeth loue to our neigbour so this doth nourish that passing from and for God vpon our neigbour in consequence of which both loues are reciprocally necessary to each other their consistency depeuds of their vniting together neither of them is loue to blessednes if diuided As God in the creation of time blessed the first day that was one only and is not said to haue blessed the second which made two that being a number of diuision so he blesseth the loue exhibited to himself and to our neighbour for his sake if vndiuided and one only * Aug. l. 4. confess c. 9. Beatus qui amat te amicum in te inimicum propter te he is blessed that loues God for himself and for and in him his neighbour Wherby it is plainly euident that the loue of such as loue by reflexion on worldly aduantages only or principally do not tend to blessednes which is the centre of charity towards our neighbour nor freindship is a right scoare to loue vpon if it be not with conformity and subordination to the loue of God * Mat. 5. qui facit solem oriri super bonos malos pluit super iustos iniustos who as he maketh the sun to arise on the euill and the good and sendeth raine on the iust and vniust so commandeth loue not only to freinds but euen to enemyes these as well as the others being our neighbours * Aug. in psal 115. tom 8. omnis homo inquit est omni homini proximice for each man is each mans neighbour neither is their any thing that makes a Christian * Secundum S. Chrysost nihil est quod sic Deo similes facit vt malignis laedentibus esse placabiâ—â—m so like to God as to loue them that curse him to do good to them that hate him and to pray for them that hurt and persecute him besides in an enemy is the image of God a possibility of iustification to life and capacity of blessednes which are the chief inducements to charity towards our neighbour Hence is euidenced that because the Image of God the possibility of iustification to life and the capacity of blessednes are proper to all men as well others as our selues pesants as kings foes as friends therefore we are bound to loue and respect all a like our neighbour as well as our selues poore as rich foes as friends for there is no iust difference where the true loues motiues are the same The praise and eminency of charity aboue the vertues of Hope and faith though all three are necessary to saluation consist's in the continuance therof after the enjoyment of blessednes the other two falling away and ceasing A Christian soul that shall depart out of this life in charity shall euer keep it in the kingdom of Heauen for charity neuer falleth away or wanteth the acts which are proper vnto it nay the blessed souls now loue * Aug. in Psal 91. si amamus inquit quem non videmus quomodo amaturi sumus cum viderimus more perfectly God whom they see then when they saw him nor and rejoyce in the glorification of the good through mercy * Psal 57. laetabitur iustus cum viderit vindictam Lucae 18. an inquit Deus noÌ„ facit vindictam electorum suorum clamaÌ„tium ad se die nocte and the punishment of the wicked through iustice Also they loue their neighbours more intensly for charity (a) The Apostle teacheth that charity neuer falleth away the prerogatiue of this diuine vertue is that it cannot be abolished in Heauen or cease from the exercise of its own proper innate actions which it had on earth and these it performes in a far higher degree of perfection according to S. Austin l. de cura pro mortuis c. 14. and S. Hierom. increaseth in Heauen whence by necessary consequence followeth that they intercede for their freinds on earth intercession or praier for freinds being the necessary office or act of charity and idle (b) S. Gregory hom 30. super Euang. teacheth that the loue of God is neuer idle if it abstaine from working it is not loue And l. 4. dial saith that exhibition of worke is the tryall of loue charity acting nothing is not charity neither in reason can it be objected to the blessed want of * S. Gregor l. 4. Dial. cap. 33. quid est quod ibi nesciunt vbi scientem omnia sciuÌ„t Loquitur de sanctis in coelo qui clarè intuentur diuinam essentiam knowledg who perfectly know and see him who knowes and sees all things Besides Abraham after his death though then he was not admitted into the kingdom of Heauen had knowledg of Moses and the Prophets books which he neuer saw while he was on Earth and the holy Prophet Ieremie (c) The holy writer of the Machabies 2. cap. 15. affirmes that Ieremy the Prophet dead afore prayed much for the people and Citty of Ierusalem As to this and other books of the Machabies S. Austin l. 18. de ciuit Dei auerres that though they be not comprehended in the Canon or Catalogue of the ancient Iews nenertheless the Catholick Church euer held them as Canonicall also the third Council of Charthage whereof S. Austin was a member counteth the books of the Machabies in the number of diuine Scriptures and for such they are set down in the Decree of Pope Gelasius in a Council of 70. Bishops after his death did pray much for the people and holy city of Ierusalem neither doth such intercession derogat from Christ it being effectuall only through his merits nor can it be displeasing to God * Psal 136. nimis honorati sunt amici tui Deus who will be honoured in his Saints and who promised protection to the Citty of Ierusalem * L. Reg. pretegam inquit Deus hane ciuitatem propter me seruuÌ„ meum Dauid for his own and his seruant Dauids sake CHAR. XVIIJ OF GODS CHARITY TO MAN THE CONTENTS God is an infinite louer of mankind desireth on his part to bring all men to saluation which is the end of their creation Gods will to saue on his part doth not take away free will on mans part life and death good and euill is put before man he can stretch out his hand to which he will God doth not necessitate him to either of both man of himself works euill vnto damnation and God furnisheth meet helps to doe good vnto saluation neither Pharaoh nor Esau had been rejected
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
the sinns of the whole world joynt and seperat comprehending euen children of one daies old and such as are hardened against him * Concil Valent 3. cap. 5. Christus Iesus Daeminus noster sicut nullus homo est fuit vel erit cuius naturae in illo assumpta nō fuerit Ita nullus est c. as there is none or hath been or euer shall be any whose human nature is not assumed in Christ so there is none or hath been or shall euer be any for whome Christ hath not suffered his passion in regard whereof he is called Sauiour of all though specially of those which by baptisme are buried with him into death that is which drink of the Cup of his passion for baptism was instituted by him as an essentiall requisite for the drinking thereof vnto iustification of life and the offering the Cup of his passion had been litle conducible to the end it was offered for if necessary meanes had not been prouided to profer it an end cannot be obtained without the application of helps conuenient and conform there to and as to this point of generall prouision Christ was wanting to none for such as are baptised in him and consequently buried with him by baptism into death of sin receiue the benefit of his passions Cup which if they shall constantly keep they cannot be depriued of eternall blessednes due to their holy perseuerance in sanctity through the merits of Christs death and all those * Secundum S. Aug. qui nunquam audiuit Euangelium Chricti habet gratiam qua possit vel praeceptū naturae implere vel qua possit implorare auxilium ad praeceptū naturae implendum vnde illud psal 83. benedictionē dabit Dominus qui lege dedit who are not baptised if they are come to the yeares of discretion do infallibly participate of Gods generall grace on the same scoare of Christs death sufficiently as to the obseruation of the commandements which if they shall faithfully keep and these are written in their hearts they must certainly enioye the benefit of baptism or some other aduantage equalling that as to iustification Touching (b) According to S. Prosper l. de voca Gent. c. 23. Young children born of vnbelieuing parents might receiue meet helpe in order to their saluation if the same parents should vse well the grace that Christ through his bitter passion hath procured for euery kind of people and nation being Christ offered the Cup of his passion for all men joint and seperat excluding none on his part from the possibility of drinking of it children who die before the vse of reason without baptism though they want thereby the benefit of generall redemption and consequently are depriued of full felicity neuertheless their misfortune must not be ascribed to the wanting of a generall Redeemer (c) The Apostle 2. Cor. 5. inferreth from Christs dying for all men that all were dead in Adam saying if one Christ be dead for all from whence t is euident that Christ dyed for all which were dead in Adam and indeed otherwise the Apostle had made a very weak inference and to noe purpose wherfore since according to the Apostle all men were dead in Adam without doubt Christ dyed for all men joynt and seperat and S. Austin after the same manner inferreth from the text set down that all men were dead in Adam because Christ dyed for all and l. 6. con Iulia c. 1. makes vse of the same argument to proue against Iulian and the Pelagians that all children were dead in Adam because one Christ dyed for all and this Catholick doctrine S. Austin inculcateth vrgeth and presseth against all opposers Hanc inquit doctrinam inculco impingo refercio recusanti so that our modern Teachers say vnaduisedly that S. Austin nouer taught that Christ gaue himselfe a propitiation was crucifyed or dyed for all men joynt and seperat besides S. Austin trac 31. in Joan. saith expresly that the Iewes which murthered Christ ought not to dispaire being Christ euen for them offered his prayer and a litle after Christ saith he considered his death as offered for and not as procured by them which doctrine S. Prosper confirms l. 2. de vocat gent. Christ hauing dyed for and to redeem all excluding none on his part it is to be imputed either to the negligence of their parents who if Christians let them die without baptism if infidels help them not as they might doe by embracing * Graetia implorandi diuinum uuxilium implēdi omnia praecepta naturae omnibus hominibus adultis gratis cōcessa est proinde nemo est cui ad fidem Christi aliquis non patent accessus vnde Io. 1. erat lux veraquae illuminat omnem bominem venientem in hunc mundum Gods generall grace that leads them to the marueilous light of Christian faith Again many times it is to be ascribed to naturall secundary causes which take Children out of this life before baptism can be administred to them howeuer God is not wanting in necessary requisits or meanes as to the full happines of those Infants which by naturall causes are preuented of the application of baptism because they do not suffer preiudice for want of sufficient expedients since Christ hath instituted baptism as a most sufficient remedy vnto blessednes in order to all men and infants are depriued of the fruit for as much only as the application of it is obstructed by certaine naturall causes which God did not dispose and ordaine to that end or purpose but for a generall good of the whole vniuers which God is not bound to hinder for he doth not inuert or obstruct the order of things settled from the creation of the world he is not only generall benefactour according to mercy but also a generall prouider according to prouidence he taketh not care of one creature so as to neglect his care of another or so to benefit one as to preiudice another for example if a man should cast himselfe willfully into a hot fiery furnace God to preserue him from burning should be obliged to hinder the innate actiuity of fire which is to burne and so to work miraculously aboue nature as he did in the hot furnace of Babilon which God is not bound to doe howeuer the premises giue euidence enough to beleiue that Christ is rightly named the Redeemer and Sauiour of all Besides as a king is truly a king soueraign lord and supream Gouernor of his people though they rebell against him and will not be gouerned so Christ is truly (d) The Apostle 1. Timoth. 4. calleth Christ the Sauiour of all men but specially of the faithfull where the particle specially giues euidence enough against our modern Teachers that Christ dyed for the Redemption of all men joynt and seperat which Catholick doctrine S. Iohn the Apostle cap. 2. clearly demonstrates saying that Christ Is the propitiation for our sins and not for ours
preparation holy according to the interpretation of the ancient Fathers Furthermore though the faithfull of the new law do succeed in the Couenant established between Abraham and God Rom 9. The words whereof are these I will be God vnto thee and to thy seed after thee Gen. 17. neuertheless there cannot be alleadged any one Scripture-testimony to proue that the children of belieuing Parents be sanctified in vertue of the said Couenant for they are not Abrahams seed and heires in their Mothers wombe or as soon as they be born according to promise but after they be made sons of God by faith * Gal. 3. quicunque enim in Christo baptiz ati estis Christum induist is si autem vos Christi ergo semen Abrahae estis haeredes secuÌ„dum promissionem in Christ Iesus through baptism Gal. 3. Moreouer the Couenant was made on condition that euery man child should haue the foreskin of his flesh circumcised or otherwise cut of from the people of God Gen. 17. in consequence of which it is euident that euen in the old law the Male-sex descending from Abraham by corporall generation were not counted de facto indeed children of the Couenant without circumcision in like manner in the new law no man is Abrahams seed childe of the Couenant and Heir of blessednes according to promise that is not Christs afore by spirituall generation in baptism which is christian circumcision and the condition of promised blessednes Wherefore it is a weake imagination of modern sectaries to think that faithfull and holy Parents bring forth sanctified children Besides Isaac and Rebecca were most renouned for faith and holiness neuertheless not euen Caluinists will dare to say that their son Esau was sanctified in his mothers wombe Sithence the Sacrament of baptism is a requisite absolutly necessary vnto saluation according to the common and ordinary way instituted for the obtaining of it a christian woman conceiuing a child shall doe most prudently and christianly during the tyme of trauail to desire of God by dayly prayers and alms-deeds that the fruit of her womb may not be depriued of baptism and God whose power is not confined to Sacraments and whose mercy is aboue his other ordinary workes can be moued at the piety and deuotion of a belieuing Mother to vse a speciall priuiledge to bring the said child to the kingdom of Heauen though naturall causes doe obstruct the baptism therof howeuer Infants of what condition soeuer dying in their infancy vnbaptized with the guilt only of originall treason against the diuine majesty committed by their first Parent are but banisht the court of Heauen no sentence of sensible punishment passeth against them being their consent as to their own (f) According to S. Bernard cited by S. Tho. q. de malo ar 2. a man burnes in the fire of hell in regard of his own will onely But Originall sin is noe product of our own will will was not giuen to the treason so that their banishment is most milde and fauourable compared with the (g) According to S. Gregory Nazian Ora. 40. young babes which through misfortune are not baptis'd neither enjoy the glory of Heauen nor endure the pains of Hell which S. Austin l. de pec mer. remis c. 16. calleth mitissimam damnationem the mildest damnation and that no man may conceiue that S. Austin so nameth the condition of children that dye without Baptism as if he so named it in comparison of the torments those suffer which are punish'd with euerlasting sensible burnings in regard of their actuall personall sinnes â— 5. con Julia. cap. 8. affirmes expresly that his meaning is that children dying vnbaptised are not afflicted with so grieuous pains as that it were better they had neuer been born but Christ saith of the damned in Hell melius esset si natus non fuisset homo ille wherfore according to Christs own saying it were better neuer to be born then to dwell in Hell and hereby appear's that poena sensus sensible pain is not procured by originall sin and indeed the punishment a man incur's through originall sin is a priuation of beatificall vision onely according to S. Thomas in 2. dis 33. q. 12. ar 2. wherefore wheras S. Austin ser 14. de verbis Apostoli saith that children vnbaptis'd are on the left hand and goe into euerlasting fire doubtles he mean's not that they shall be tormented with the euerlasting burnings of Hell Besides perhaps S. Austin aggrauated the punishment of children vnbaptis'd in heat of dispute with the Pelagians that ascribed vnto them eternall felicity without the kingdom of Heauen Howeuer S. Austin in Enchir. ad Laur. cap. 47. ingeniously confesseth that he neither can nor dare define Qua qualis quanta set poena illa parvulorum sine baptismo morientium and names it onely mitâ—ssimam aut leuissimam poenam And doubtless though children that dye without baptism in as much as they be depriu'd of the clear sight of God suffer something of heauiness neuertheless it is not grieuous vnto them being they know that they are not depriu'd of heauenly blessedness in regard of any personall fault of their's again fince that heauiness or sorrow is not Poena sensus a sensible punishment there can be no outward cause thereof banishment of ill Angells and wicked men that haue by their own voluntary act engaged in a rebellion against God their soueraign lord In regard of the absolute necessary dependence that eternall life hath of baptism Christ out of a fauourable prouidence towards all mankinde so instituted this Sacrament that euen (h) According to Tertull. l. de Baptis c. 16. Lay-people can minister baptism lawfully when the necessity thereof vrgeth and cannot otherwise be supplyed which opinion S. Hierom assertes Dial. 1. adversus Lucif and truly the Apostles Ioan. 4. ministred the baptism of Christ while they were lay-men for they were made Priests at the last supper moreouer this doctrine is asserted as an Article of faith by the Council of Florence in the Decree of Pope Engenius priuate persons of what condition or sex soeuer vnclothed with authority by ordination or iurisdiction can both lawfully and validly exercise the administration therof in the occurrence of vrgent necessity occasioned through the absence of Pastors lawfully called therunto applying the true matter and true forme and employing also an intention conformable to Christ and his Church and albeit that setting aside the case of necessity baptism so administred is vnlawfull as to conscience in him that is the Minister therof neuertheless it is valid as to the essence of the Sacrament circumcision performed by vncircumscised Gentills was counted valid and the same reason makes for the validity of Baptism exercised by vnbaptized persons seeing there is parity between baptisme and circumcision as vnto necessary application But to proceed further as to the excellency of this Sacrament of Christ for so it is named properly and therfore
remissions of their punishments But now in the declination of charity and fall of deuotion christians commonly haue an abhorrence from much sufferings notwithstanding that their sinnes are far greater then euer afore in respect wherof our holy Mother the Chnrch not ignorant of Satans crafty enterprizes lest in these delicate times * 2. Cor. 2. vt non circumueniamur à Satana he might circumuent and bring them either to despair or to forsake Christ and his Religion hath moderated the Church discipline condescending to the great weakness of her children and truly Christ did not put in the power of his Ministers dispensations of such discipline only but also * Cū Christus sit supremus Dominus Judex potest tum per se tum per ministros misericorditer relaxarepoenas debitas quoad suū Tribnnal vt costat ex cap. 21. Ioan. inuested them with authority to proceede with sinners more or less rigorously and to inflict longer or shorter punishments as in their wisdome they should thinke fitting in regard of places times persons and circumstances Neither does this great moderation cause any substantiall differences between the ancient and modern Indulgences as these so those importe remission of temporall paines not only in the ecclesiasticall but also in the diuine Court of Iustice before God (l) An Indulgence taken in the formall sense in a meer releasing of temporall paine due vnto sin wherfore it supposeth remission of the guilt which it cannot take away In consequence whereof the state of grace is of necessity required vnto obtaining the fruit or benefit of Indulgences which is the essentiall consistency of Indulgences that neuer doe remit eternall paine due to mortall offence because this is allwayes forgiuen together with the guilt thereof through the infusion of sanctifying grace which is a necessary supposall to remission of temporall paine Wherfore when Church-gouernours grant their letters of Indulgences they say expresly that they doe grant them to such * Clemens 6. extra vnige de peccat remis ait eos qui vsi sunt hoc Ecclesiae thesauro fuisse in amicitia Dei quae supponit remissionem culpae quam Indulgentia non remittit ideoque status gratiae praesupponitur ad fructū Indulgentiae percipiendū as are contrite and confessed which supposeth the state of grace as an essentiall requisite for the receiuing fruit therby neither doth it lie in the power of the supream Pastour to forgiue a sinner the temporall paines corresponding to his sinnes vnless the guilt of these be forgiuen afore for he is only the dispenser of Christ's treasure in consequence whereof he hath not absolute dominion ouer it and it is nt probable as to reason that Christ's will is that his Minister should confer the gracious benefit's which proceed meerly from his bounteous liberallity to such as be his enemies and perseuer in ingratitude towards him In regard that Indulgences doe release temporall paines wherunto a penitent sinner is liable euen in order to the diuine Court of Iustice that is to say before God when dayes Months and yeares of temporall paines are remitted in vertue of them the pains of Purgatory are remitted withall according to a meet proportion corresponding to that space of tyme for by the Church practice appeareth that the supreame Pastour granteth sometimes many more years of pardon then perhaps any soul shall remain in purgatory wherfore the said years of Indulgence are to be vnderstood and explicated in reference to those yeares which great sinners * Iob. 15. perditissimi peccatores bibunt iniquitatem sicut aquam that drink in this life iniquity as water ought to endure vnto full satisfaction for their sinn's in order (m) It was the custome of the primitiue Church to remit penances enioyned by the Churches Canons as appeares euidently by the ancient Council's namely Nicae can 10. 11. Ancyra can 5. Lardisae can 5. Carthag 4. can 75. 76. and indeed the concessions of Popes which giue faculty to grant many dayes and many year's Indulgences to those Priests which shall say Mass for peace amongst christian Princes exaltatiō of the Church c. as likewise to such as shall assist in the same Mass of necessity are meant in order to the penance inflicted by the Churches Canons in primitiue tymes for they cannot be vnderstood of common penances few whereof continue for many years or many dayes to the penitentiall Canons if they should continue aliue for so long a series of yeares for example in ertue of a thousand year's Indulgence such a quantity of the pains in purgatory is remitted as doth correspond to the paine prescribed in the penitentiall Canons yet no man can know precisely what portion of time in purgatory doth correspond to the space of one or more yeares of temporall pain 's inflicted by the said ancient Canons because laying aside diuine reuelations no man can haue a true knowledg of the proportion that is between the paines of purgatory and the afflictions of this life Howeuer it is an vndoubted truth that by a much shorter paine of this life may be released the longest paines of purgatory supposing parity in all circumstances For a man while be liueth vpon earth is in a capacity of obtaining greater measures of grace and mercy then in the next life where there is no meritorious working of blessedness The supposall of parity is added in respect of the extreme intensnesse of purgatory paines wherby they be sufficient enough in a short space of time to equall a long continuance of this lifes afflictions As concerning the sundry additionall particles or names frequently expressed in the concessions of Indulgences for example plenary more plenary most plenary and also Iubily this variety of words doth not cause any reall or substantiall difference in order to the prime effect of an Indulgence which is remission of temporall paine due to sin for he that forgiueth all excludeth nothing wherfore since a plenary Indulgence remitteth all the paine a sinner stands liable vnto there remaineth nothing of it pardonable by a more plenary or most plenary Indulgence yea or by a Iubily Howeuer these additions are prudently expressed for to take away scruple◠therby or to explicate more clearly what is granted and the weightiness of the motiues on which a plenary Indulgence is grounded yet they may be distinguished in respect of certaine priuiledges which are annexed to one Indulgence and not to an other But this is accidentall to an Indulgence which taken in the proper formall sense is remission only of temporall paine due to sin The Priuiledges are power to absolue from censures and reserued Cases liberty to make choyce of any ghostly Father approued and faculty to change vowes which priuiledges are not granted in vertue of each plenary Indulgence being proper to the Indulgence called a (n) The Name of Iubily comes of the Hebrew word Jobel which according to Saint Hierome and Saint Ifidore
faith The Apostle that if our earthly house of this habitation be destroyed vve haue a building giuen of God ... eternall in heauen From this sacred Text S. Anselme infers that good souls as soon as they are deuested of their bodyes haue full enjoyment of heauenly blessednes and according to Saint Austin l. 2. de ciuit cap. 15. martyrs as soon as they be deliuered from their earthly tabernacles reigne in Heauen with Christ And Christ himselfe according to the Apostle Ephes 4. led captiuity captiue in the day of his glorious ascention that is then the iust souls that were detained as captiues in the lower parts of the earth namely lymbus called Abrahams bosom were translated into Heauen And S. Hierom Epis de obitu letae Novv she for a smal labour hath the enioyment of eternall blessedness as the earthly house of their habitation is destroyed are translated into an other building giuen of God their Creator that is an house not made with hands but eternall in Heauen and as now euery creature is a dark glass whereby God is seen in part so in the next life * Verbum diuinum propter repraesentandi perfectionē vocatur speculum fine macula God himselfe is a clear glass wherin creatures see him fully as he is that is perfectly if nothing of sin interuene to obstruct their passage to Heauen Now saith the Apostle * 2. Cor. 5. mūc videmus per speculum in anigmate sed tūc videbimus facie ad faciem Aug. in illud Aposto Philip. 1. sic scribit inde incipit requies quae non interrumpitur resurrectione sed clarificatur quae nunt fide retinetur wee see through a glass darkely but then shall wee see face to face (b) 2. Cor. 5. the Apostle teacheth that while we are in the body we are absent from our lord for we walk by faith and not by sight Wherefore he coueteth to remoue out of the body and dwell with Christ in consequence of which good souls enioy the clear vision of God before the generall resurrection for otherwise the Apostles earnest desire to remoue out of his body and dwell with Christ had been vain and impertinent since he might not enioy thereby blessednes which consists in the clear vision of God before the generall resurrection besids according to S. Aus l. 14. de Trinit cap. 2. to be present and dwell with Christ includs sight and excludes faith 2. Cor. 5. which words plainly shew that then * begineth the eternall when the transitory life endeth in consequence of which pure souls without offence after they be deliuered from their earthly tabernacles do not expect the generall resurrection to put them in possession of the clear vision of God and truly the desire of S. Paul expressed Philip. 1. and Ephes 5. to be remoued out of the body and to be present with Christ had been very vnprofitable and impertinent if the clear sight of God wherein consisteth the souls blessedness were to be differred for soe long a series of yeares and it matters not that to be present with Christ doth not include of necessity a clear sight of his diuinity for it appeareth by the words of the Text that the Apostle desired a full clear sight of Christ vnto blessedness in regard he speaketh of that presence with him which excludeth faith saying We know while wee are at home in the body that we are absent from Christ for we walke by faith and not by sight signifying thereby that when we are remoued out of the body we walke by sight and not by faith but it is the clear sight of God that abolisheth faith according to the doctrine of all ancient Fathers besids 't is in reason conuincing that Christ hath not appointed prisons to keepe the Saints of the new Testament out of Heauen hauing in his ascention trāslated thither the Saints of the old Testament which were detained afore as prisoners in the lowest parts of the earth Again God is far more inclined to reward the iust then to punish the wicked for his mercyes * Psal 144. miserationes eius super omnia opera eius exceed all his other works but his diuine Iustice (c) According to the Councill of Florence God punisheth wicked souls with eternall sensible paines as soon as they remoue out of their bodys inflicteth eternall sensible paine vpon wicked men sudainly after their remouall out of their bodyes wherefore doubtless iust men doe quickly after their death receiue their blessed rewards nothing of offence interuening to obstruct their passage to Heauen moreouer God is more iust in giuing labourers their hire then any man whosoeuer but a iust man doth not suffer the workemans hire to abide with him till morning Leuit. 19. Wherefore Since eternall blessedness that consisteth in the clear vision of God is the hire of good labourers in the diuine vineyard (d) According to the Councill of Florence in the decree of Eugenius and of Treat sess 25. in decret de inuocatione sanct the souls of the faithfull that remoue out of their bodyes cleansed from all sin and vncleanes see immediately the essence of God And S. Gregorie Nyss ora funebri in pulcheriam writeth thus The plant pulcheria is pluckt from vs but transplanted in paradice she is translated out of one kingdom into an other She hath put of her purple robe and put on the clothing of Heauens kingdom And all the ancient Fathers assert this Catholick truth namly S. Austin trac 128. in Ioan. S. Cyp. li. de exhort ad martyres cap. vltimo payment of it is made quickly after the finishing of their worke that is suddenly after their death wherewith endeth all meritorious working but there be two kinds of blessedness the one complete and full in order to both body and soul the other which is the principall and essentiall blessedness is not perfect as to the whole man but in respect of the soul only Now when the holy scriptures declare that blessedness or reward for good works is to be giuen after the generall resurrection they mean only of the consummation thereof which is full blessedness named the double stole of felicity in order to both body and soul and indeed Christ in the generall iudgment as appeareth by the 25. Chapter of S. Mathew will say after the same manner to the blessed Come ye blessed of my Father take the inheritance of the kingdome prepared for you from the foundation of the world as he will say to the damned depart from me ye cursed into euerlasting fire which is prepared for the deuill and his Angels but Christ by this latter saying meaneth that after sentence of vniuersall iudgment is pronounced the damned whose souls were punished afore shall suffer euerlasting torments of fire in order both to the body and soul for the cōsummating of their misery wherefore by the other saying addressed to the blessed is meant that in the generall resurrection those
carefully heauenly Angels endeauour to bring mortalls vnto eternall blessedness being they reioyce in the repentance of a sinner Wherefore Orig. hom 1. in Ezech. prayeth his Angel to receiue him conuerted from his former errour reioyce at the conuersion of a sinner Luc. 15. Besids according to the common vsage of the primatiue Church one beleeuing christian bargained with an other that he who went first to Heauen should pray for him that abided on earth Let vs saith S. Cyprian Epis 57. pray mutually one for an other and whether of vs two shall through the diuine mercy be first called for let his loue continue and his prayers not cease for his brethren and sisters in the world In like manner S. Hierome spoke to Heliodorus Epis 1. cap. 2. saying that when he is once in Heauen he will pray for him that exhorted and encouraged him to embrace a monasticall state of life Moreouer in the law of nature Abraham made intercession to an Angel for his sons Ioseph Ephraim and Manasse Gen. 48. the Angel which hath deliuered me from all euill bless these children And albeit it cannot be proued that in any time during the old Testament the people of God prayed directly to the holy Patriarkes and Prophets after their decease in regard then the Saints departed were not translated into Heauen and inuested with whiâ—e cloathes of glory their habitation being vnder the earth as in a prison 1. Petri 2. neuertheless they made intercession to God humbly asking of him mercy and grace through the merits of the said Patriarches and Prophets * Psal 131. memeÌ„to Domini Dauid omnis mansuetudinis eius propter Dauid seruum tuuÌ„ non auertas faciem Christi tui Salomon asked of God meet helpe in regard of his Father Dauids great merits * Exod. recordare Domine Abraham Isaac Jacob scruoruÌ„ tuum and Moyses in respect of the good workes of Abraham Isack and Israel the faithfull seruants of God Likewise the ancient Iews made intercession to God through the prayers of their progenitors departed And the holy Prophet Ieremy (k) Baruch cap. 3. prayeth thus O lord omnipotent God of Jsra Heare the prayer of the dead of Israel and though some sectaries count Baruch as apocryphall neuertheless the ancient Fathers and Councills haue ranked that book with diuine scripture both vnder the name of Ieremy Baruchs vncle and vnder the inscription of Baruch which is more proper Again the Councill of Laodicea in the last canon mentioneth Baruchs lamentations and Ieremyes Epistles Moreouer the Councils of Florence and Trent haue defined this catholick truth after his death praid much for the people of Israel 2. Mach. 75. Neither doth the Prophet Isaias preiudice this catholike truth saying cap. 63. Abraham knew vs not and Israel was ignorant of vs for he meant only that Abraham and Iacob did not acknowledge the Iews of those days for their children because of their greiuous sinns and iniquities as the ancient Fathers interpret that scripture Nor Ecclesiastes when hee saith the dead know noe more and haue reward noe more For his meaning is not to take all vnderstanding and knowledge from soules remoued out of their bodyes but to inculcate vnto vs that it is impossible after our departure out of this world to merit a reward the time of this life being a necessarie requisite there to according to Christs own testimony Io. 9. the night cometh when noe man can worke But now the ingagement mentioned in the character of Purgatory calleth for an answere vnto the Digbean White that hath studied diuinity 40. yeares who as to the contents of this character mainly resisteth the constant (l) Mr. White in the third account of the midle state of souls boldly asserts that though to pray for the blessed be against the common practice of the Church neuertheless he is not of so vveake a stomack as not to digest that morsell so that he maks not only the Church liable to errour as to manners and doctrines vniuersally receiued approued and practiced which is a manifest heresy but himselfe the Churches Reformer and vniuersall practice of the Catholick Church agreeing with so large and euident testimony of scriptures Councills and Fathers as are set down for example in the third accompt of his midle state of souls to proue that the ancient practice of the Church was to pray for the dead euen after their souls were beatified He alledged the 2. Epis and 1. cap. to Timothie where the Apostle thus prays for Onesiphorus Our lord grant him Onesiphorus to find mercy from our lord in that day by which words this knowing Master that hath studyed 40. years to build a Theology on Digbean peripateticks will of necessity proue that S. Paul prayed that Onefiphorus might find mercy after he was beatified Shall I deny saith he the Apostle prayed that Onesiphorus might find mercy euen after his soule was beatified the Text on all sides confessed for bids me what then will our aduersaries say this was not to pray for the blessed common sense permit's them not S. Paul did it But doubtless no knowing man in Theology or ecclesiasticall historie that is vnpartiall dare say for his credits sake that Mr. White doth clearly proue against the whole practice of the Church that the faithfull on earth must pray for the blessed because the Apostle prayed for Onesiphorus saying Our lord grant vnto him that he may find mercy of our lord in illo die in that day for Onesiphorus was not dead when S. Paul prayed that he might find mercy of our lord in illo die In consequence of which Mr. Whites inference from the words alledged carries no weight with it at all being grounded vpon a very false supposall Howeuer the good prayer of the Apostle was not in vain for according to the martyrologes both Latine and Greek Onesiphorus was honored afterward with a crown of martyrdom in Hellespont in consequence wherof doubtless he found mercy of our lord in that day that is in the day of particular iudgment after his death for it is the constant Tenet of the Catholick Church * Apoc. 14. Beati mortui qui in Domino moriuntur à modo iam dicit spiritus vt requiescant à laboribus suis Hic sacer textus osteÌ„dit beatos morientes id est martyres aliosque fideles decedentes perfectè iustos sine omni macula reatu poenae id est obligatione ad poenam noÌ„ expectaturos vniuersale iudicium vt accipiaÌ„t beatitudinem ita explicat S. Aug. l. 20. de ciuit cap. 9. that martyrs by their death suffered for the confessing of Christs faith be perfectly purged of sin both in order to the guilt and paines therof and immediatly possess their glorious crowns which is the beatificall vision as S. Austin lib. de peccatorum meritis expresly teacheth saying he that prayeth for a martyr doth an iniury to a martyr The same doctrine the Councill of Trent ses