tempus Iudex vice Christi cogitatur Because due obedience is not exhibited to Christ's Vicar and the Chaire by our lords voice founded on S. Peter As in the old law schisms so in the new law heresies spring vp The Childrē of Israël fell into schisms when they fell away from their due Obedience to the Chaire of Moyses and Christians fall into heresies as oft as they rise against the Chaire of S. Peter coyning or following vnauthorised nouelties whereby Christian souls are misled into most desperate precipices of errours in regard whereof I haue been mou'd to write a Theology conform to the ancient Cycli and weights of the holy Churches sanctuary that is to set forth a whole body of Christian doctrine built vpon Scriptures Traditions Councils and Fathers which deserue to be prefer'd before Schollars of new Notions that is Christian people ought to adhere conforme their conciences to and rely their eternity rather on those then these which is the Counsell that the great S. Austin guies in his 2. Booke against Julian the Pelagian Bishop who had brocht new opinions to the preiudice of souls exhorting all Christians to regard rather the learning of the holy Fathers which flourished in the precedent ages and the constant and vniuersall practice of the Catholicke Church then the prophane nouelties vented and spred by the Pelagians Saying Hos antiquos Patres oportet vt Christiani populi vestris prophanis nouitatibus anteponant eisque potius quam vobis eligant adherere My lord herein lies the sole intent of these conceptions which I present you with and vnder your authority aduenture into publick view vnto aduantaging such as are piously sober d Secundum S. Aug. l. 14. de Trinit c. 1. munns Theologiae est pijs opitulari veritatem contra impios defendere and to defend the truth against such as are impiously wanton This is the ayme of my Theologicall discourses and the height of my desires is but this that they may be receiu'd into your Lordships protection which is ground warrantable enough to gaine them credit in regard of the high measure of knowledge which is extraordinary in you beseeming a well studied diuine as appears by your own writings which together with your other gifts of nature and grace renders you admired by all that know your Lordship aright Besides that which alone might embolden me to address these endeauors vnto your Lordship is your eminent nobility The best blood that is in any English subiect run's in your Lordships veins as euidence your paternall and maternall descents from the most renown'd and ancient Houses of Pembrock Northumberland and Derby Again your sundry noble allyances The lord Talbot that was Heire of Shrewsbury maryed your only Daughter a Lady of great vertue and Vere vidua A widow indeed hauing for aboue these 20. yeares continued in her widow hood notwithstanding her Ladyships youth person birth and great doury which made her the ambition of many noble Suitours Moreouer your Lordships onely and most hopefull son marryed to the most accomplished in honour obligingness sweetnes and piety the lady Elizabeth Daughter to Edward Lord Marquess of Worcester which brings forth also an alliance with the most illustrious House of Norfolke Arundell and Surrey Since I am fallen vpon your eminent Nobility has not your owne Lady much added thereto if your House were without an ample series of renowned progenitors might not your posterity haue a glorious Rise from her Ladyship whose eminent vertues haue rendered her memory blessed Nobilitas sola est atque vnica virtus Besides has not that gallant Person the lord Crauen her Ladyships Brother added something of greatnes to your posterity whose braue and gallant actiōs performed a broad in foraine parts haue gain'd much honour to his Country Moreouer the rising of that family is honorable the supream prouidence haueing brought it to the height of Eminence which it now happely enioyes as the same prouidence e Aug. l. 5. de Ciuit. Dei cap. 15. profitetur Deum terrenam gloriam excellentissimi Imperij cōcessisse bonis artibus Romanorum id est vt ipsemet interpretatur virtutibus quibus ad tantam gloriam nitebantur extended the Empyre of the ancient Romans in regard of Morall vertues which were eminent in your ladies Father and Mother the Raisers of it for as much as their zeale to the law of nature that is to do Iustice giuing to euery one what is euery on 's own and to shew mercy vnto the distressed feeding the hungry and cloathing the naked rendered them admired of such as knew them and according to holy Scriptures God exalted the Midwiues of the Hebrew women and made them houses Exod. 1. For their complyance to the law of nature in preseruing of innocent Babes which the Tyrant of Fgypt had commanded them to kill and since I am fallen vpon Gods merveilous rewarding of morall good works in confirmation of this truth I might produce conuincing examples in our own Country where very many in these times through a supream prouidence are aduanc'd to honours dignities and eminent offices that is God hath built them new Houses of nobility or encreased the glory of the old for preseruing loyalty to their king which is the law of nature written in their hearts they feared God and honoured his annoynted against the commandement of the Tyrant of England and therefore are exalted and truly vpon this score the supream prouidence hath built his Grace the Duke of Albermarle a more glorious House thē any subiect in the Christian world this day enioys in as much as through a happy managing of his loyalty he carries the name not onely of Paterpatriae but likewise of Pater Caesaris hauing preseru'd both Caesar and his Countries In consequence of the premises his Maties Catholick subjects that with the effusion of their blood and loss of their Estates haue cherefully performed that duty of nature in order to loyalty may hope that a speciall prouidence in good time will make for them Houses of Ease which shall be the daily prayer of MY LORD YOVR HONORS Most humble and most obedient Seruant GEO. LEYBVRN PREFACE TO THE COVNTRY-MISSIONARY SR Although these holy Characters so named because they describe and set forth the holy Mysteries of Christian Religion containe Theology but compendiously dressed vp neuertheless vvant noe Requisits either essentiall or necessary thereto being built on the foundation of holy Scriptures Traditions Councils and Fathers vvherin lies the consistency of true Theology vvhich as the pillar of fire led the Israëlits by night in their vvay to the land of promise so in as much as it carries the lights of the best Antiquity shevvs Christians their vvay thorovv the darke Mysteries of Christian faith as by night vnto an heauenly Inheritance prefigured in the land of promise that is God hath instituted this diuine science to direct Gouernours of souls in the pursuance of their pastorall function vvhich
the feast before the vigil that is they feast before they fast the present and the next life are as it were two dayes wherof one is the vigil the other the feast the present time is after the similitude of a vigil the time of rest to come after death is as a festiuall solemnity good Christians wisely consider this Wherfore in this present life as in a vigil they suffer many tribulations exercising often watching in hungre and thirst and often fasting in cold and nakednes but when the festiuall tyme of the next life is come they doe then feast for euer and are clothed in white robs of glory but the wicked which inuert the order that the supream prouidence hath appointed feasting in the vigil that is in the tyme of this life wheras they should haue prayed fasted watched put on sackcloath and suffered tribulation in punishment of their sins when the festiuall day shall come they will be spoiled of their rich garments depriued of their pleasures and cast into vtter darknes of hell to keep an euerlasting fast in torments Yet in regard the soul of man is a nobler part then the body the best abstinence is in order to it wherfore S. Paul 1. Coloss 4 declareth that it is the will of God our sanctification that is the command of God who hath not called vs vnto vncleanes but to holynes of life that we abstaine from fornication and S. Peter 1. Pet. 20. in the person of God beseecheth and exhorteth that we will abstaine from fleshly lustes which fight against the soul and indeed to fast from and without sin * Cor sapiens inzelligibile abstinebit à peccatis is the true fast vnto saluation for he that fasteth with the guilt of a mortall offence offereth the body to God * Rom. 12. obsecro vos per misericordiā Dei vt exhibeatis corpora vestra hostiam vinentem nō mortuam as a dead carkeise only that wanteth the spirit of life but he that fasteth both from and without sin giueth the body a liuing sacrisice holy and acceptable vnto God Hereby appeareth the manifest blindnes of many carnall and sensuall men which say that they cannot abstaine from the pleasures of this life that t' is impossible to fast from vnclean affections that t' is not in the power of any whosoeuer to stop the course of the law of wantonnes written in the flesh to the mastring of fleshly lustes carnall loue when it engrosseth all power to it selfe and beareth rule maketh men foolishly mad for euen then the most carnall man can fast from meates which he thinkes will prejudice the body but not from sin though he know it will * Aug. omn◠seminarium voluptatis venenū puta ' id est voluptas est animae mortifera poyson the soul likewise shame can refrain him from the exercise of his fleshly lustes in the sight of a temporall Prince (a) S. Hierom compareth abstinence to a wine-press in as much as it purgeth out of our souls the aboundant humours of sin and indeed abstinence is able to driue away the deuil for according to S. Ambrose as fasting spitle is poyson to a serpent so abstiinence is to the deuil And some kind of deuils cannot be cast out but by prayer and fasting Mat. 17. howeuer he is not ashamed to commit fornication in the presence of God who is the Prince of Princes But the spirituall man that is wise and vnderstanding will abstaine from sin Eccle. 30. CHAR. XXVIJ OF FORTITVDE THE CONTENTS Fortitude taken in the proper sense inclineth neither to the right nor left hand that is attempteth nothing of danger out of vashnes and escheweth nothing of difficulty out of pusillanimity many enterprises begin happely which end vnhappely the gift of perseuerance only is able to crown the vertue of fortitude FOrtitude taken in the proper sense is strength whereby a iust man is enabled to ouercome the works of the flesh which are adultery fornication vncleanes wantonnes emmulations contentions seditions heresies euuy murder drunkennes glutony and such like Gal. 5. (a) S. Ambrose and S. Gregory ascribe true fortitude to such only as bear rule ouer their passions feight against all vices and endure persecution for Iustice sake cheerfully fortitude is the conquerer of all vices and the defender of all vertues in as much as it quencheth the heat of fleshly lustes extinguisheth the fire of vnclean delights refraineth the inbrdinat pleasures of this life moderateth the sweetnes of prosperity sweeteneth the bitternes of aduersity (b) S. Hierom. com in Esa counteth those which turn to the right rash and those which incline to the left hand faint hearted and S. Austin Epis ad Hierom teacheth that such as haue the vertue of fortitude neither attempte rashly nor feare vnaduisedly declineth neither to the right or left hand that is attempteth nothing of danger out of rashnes and flyeth nothing of difficulty out of feare loueth persecution for iustice vnto obtaining a crown of reward for merit but as fortitude is the armour of all vertues so all vertues respectiuely are the support of fortitude for example as fortitude is the sheild that defendeth faith (c) According to S. Austin faith is the ground of all good things and the root of all other vertues so faith is the root that bringeth forth fortitude for God giues fortitude to those who with a prefect heart beleiue in him 20. parae 16. as fortitude is the preseruer of hope so hope is the renewer of fortitude for they that hope in our lord shall renue their strength Esa 40. as fortitude rendreth * Cantico 8. fortis est vt mors dilectio charity as strong as death Can. 8. so charity giueth fortitude power (d) The Apostle 1. Cor. 13. denyeth that there is any meritorious work without charity and indeed Charitas est principium meriti and according to S. Austin if a man hath charity he can do what pleaseth him for nothing of wickednes can proceed from the root of charity for the meriting of life 1. Colos 13. yet there is but one vertue that crowneth fortitude which is perseuerance for he only that continueth strong in the exercise of good works to the end shall be saued Perseuerance is the coat of Ioseph reaching down to the feet the preistly garment coming down to the ancles the rump of the peace offering due to God the heel of good works that protecteth against the bite of serpents Augus ser 8. ad fratres in Erenio tom 10. no man that striueth for a prize is crowned except he striueth as he ought to doe perseuering to the end a good begining without a good ending hath nothing of profit Saul when he began to raign was humble and innocent as a child of one year 1. Reg. 13. Saul falling of from humility and innocency lost his kingdom together with his life if Salomon had perseuered in godlines he had
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
the Apostles to loose the cordes wherwith he was tyed doe represent Christian penance and the power that Christ gaue the Church to loose and remit sins as doe euidence the testimonies of ancient Fathers who also doe expresly assert Christ by his actions to haue prefigured the mysteries of christian religion Howeuer no man can deny without running into manifest errour but that the seuen afore named ecclesiasticall order haue had their begining from Christ's own institution and it matters not that euery Church in the primitiue times was not serued with so many for then in regard of the scarcity of belieuers and want of members to promote to the ministery there could not be so many ordained in so much that for the most part one Church was gouerned by one Priest only or by one Bishop and a Deacon yet after a happy encrease of belieuers and persons proper to exercise ecclesiasticall functions euery Church was supplied with all the seuen orders of ministers and serued according to their distinct offices As touching * Catechismus Trid. cap. de ordine parag 13. ait Parochū debere docere primam Tōsuram esse praeparat ionem quandā ad sacros ordines suscipiendos sicut sunt Exorcismi ad Baptismum sponsalia ad matrimoniū docēt autem Beda l. 4. His. Aug. Baronius Tom. 1. Annal an Christi 58. antiquitatem vsum significationem clericalis Tōsurae clericall Tonsure it is no ecclesiasticall order taken in the proper sense being only a disposition or preparation vnto ordination as exorcisme is to Baptisme or spousalls vnto Matrimony that is to say it is the first step only to ecclesiasticall promotion howeuer the vsage thereof is ancient as is also the clipping of the haire in the crowne of his head that receiues it wherby literally is signifyed the crowne of royall Priesthood wherunto a Clergy-man is disposed and deputed by Clericall tonsure or the crowne of glory which he expecteth in vertue of Christs death and passion or mystically is represented therby worldly employments and superfluous cares and entertainement's which a Clergy-man ought to cast from him as he doth the haire of his head in the receiuing of Tonsure But Episcopacy as a function distinct from Priesthood hath a good title to ecclesiasticall order taken in the proper sense for the consecration of Bishops is called ordination and the Hierarchy of the Church which is a subordination of ecclesiasticall ministers in respect whereof some are more eminent then others in the administration of diuine things doth consist of Bishops Priests and other inferiour ministers wherefore Episcopacy is essentially required thereunto as the noblest Hierarchicall member and indeed that which the Apostle gaue to Timothy by laying on of his hands was Episcopall dignity or Episcopacy according to the interpretation of S. Chrysostome Hom. 13. in 1. Epis ad Timoth. Theophilactus S. Anselm and others Besides the ancientest Fathers doe call Episcopacy an holy Order Anacletus Ep. 3. cap. 1. Caius Pope in the numbring of orders acknowledgeth two orders of Priests the one of Maior Priests that is Bishops and the other of Minor Priest's that is meer Priests Likewise S. Epiphan Haeres 75. Yet the degrees and states of Primates and Patriarchs as distinct offices from Episcopacy lay no claim to the Churches Hierarchy being in respect of Episcopall function one and the same order and the maiority that these can challenge aboue meer Bishops proceedes from human constitution only As the ordination of Priests Deacons and Sub-Deacons c. is a Sacrament taken in the proper sense so is (g) According to the Current of catholick writers since the Council of Trent Episcopacy is a Sacrament taken in the proper sense and the contrary opinion counted erroneous And truly S Austin con Parmeni and other ancient Fathers while they call holy Order a Sacrament they instance in Episcopacy which has diuine institution Act. 20. the holy Ghost appointed Bishops to gouerne the Church and though according to the 2. Toletan Council meer Priest's laid their hands together with the Bishop in the heads of those which were ordain'd which was the custome of some Churches of those dayes neuertheless that imposition of hands as to meer Priest's had nothing of the proper matter and at the most was a condition only requir'd to the validity of the Sacrament of holy Order as now the personall presence of the Parish Priest or some other by him substituted is an essentiall requisit to the validity of Marriage ordination of bishops hauing all necessary requisits therunto viz. outward sensible Rites Grace conferred therby and Christs (b) The Sacrament of holy Order as to Episcopacy Christ instituted Io. 20. when he said to his Apostles As my Father sent me so send I you receiue the holy Ghost And indeed as to reason t' is not probable that Episcopall Order was instituted afore for then doubtless Christ had instituted it at his last supper by the word 's hoc facite do this But these particles according to the Council of Trent sess 21. can 2. were meant of power giuen vnto Priest's in order to the celebrating of the Euchariste own institution which do plainly appeare by the words of the Apostle 2. Tim. 1. stir vp the grace of God which is in thee by the putting on of mine hands that is by ordaining thee a Bishop according to the interpretation of the ancient Fathers Again diuine institution of Episcopacy is deducible sufficiently enough from the Hierarchy of the Church instituted by diuine ordination Episcopacy being the noblest member therof for the Hierarchy (i) According to S. Epiphanius haer 57. or 77. Orders of Church-ministers were perfected by litle and litle onely and he obserueth that the Apostle Epis ad Timot. ad Tit. mention's a Bishop and a Deacon onely because those primitiue Churches had onely those two orders of Ministers in regard there was then exceeding great scarcity of persons fit to be ordain'd and the Council of Trent doth not exact the whole number of Ministers but in such Churches as can conueniently be furnisht with all the Orders doth consist of Bishops Priests and (k) The principall Church Ministers after the Priest's are Deacons according to S. Denys l. de Eccles Hierar c. 23. and 5. the function proper to them is to serue in order to the holy Euchariste Also according to S. Ignat. Epis ad Trullo Deacons were not dispensers of meat and drink but of christian Sacraments Besides according to S. Justin in fine Apologet. Deacons were wont to minister the Enchariste to those which were present and to carry it to such as were absent Again this catholick doctrine appear's evidently by the History of S. Lawrence which S. Ambrose set's down l. 1. offic c. 41. and doubtless to haue care of the poore was the secundary and not the primary office of Deacons ministers Hereby it is cleare that Episcopacy doth imprint a spirituall character in
whose souls likwise must be allowed to haue essētiall blessednes afore shall receiue full blessedness that is shall be inuested with a double stole of glory whereof one regardeth the body and the other the soul Of this consummate and perfect felicity speaketh S. Mat. cap. 20. and the Apostle 2. ad Tit. 4. whereby the hire or reward there mentioned is signified full blessedness giuen to all the good labourers together when the euening was come that is to say to all the Saints at the day of the generall resurrection for though all of them were approued by the testimony of faith and translated into the kingdome of Heauen as to their souls neuertheless as the same Apostle teacheth Heb. 11. they receiued not the promiss God prouiding that they without vs shall not be consummate that is (e) S. Aug. ser 4. de festo Innocent nameth the full reward of the blessed which imports the glorification of soul and body the felicity of the generall resurrection And Epis 66. he calleth it the whole mans compleat immortality and Epis 99. he expounds the sacred Text Heb 11. of consummate blessedness and the particles When euening vvas come Mat. 20. of the generall iudgment shall not haue the enioyment of full and perfect felicity till the generall resurrection and indeed S. Paul doth not say that they should not be crowned without vs but that they should not be consummate without vs that is should not receiue the whole promised reward consisting in the blessedness of the soul togeather with the glory of the body which is S. Chris obseruation expressed in his 28. hom vpon the Epistle to the Hebrews and noe man can say that there the Apostle meaneth by promise blessedness as to the soul only without hauing him contradict himselfe for he says in the same Chapter that Dauid Samuel and the other Prophets had obtained promises or promised blessedness without vs which is meant of the souls blessedness obtained at Christs Ascention into Heauen and truly seeing that a pure soul remoued out of the body is capable of beatificall vision as the reward of its merits in reason it is fitting that it should be beatified before the resurrection of the body whereof Christ is our example whose soule was blessed before his resurrection and it matters not that S. Iohn saith Apoc. 6. that he saw the souls of martyrs vnder the Altar for by the word Altar he cannot meane an * Lutherus in gen ex Staphilo 2. p. de tripartita eius Theologia Et Cal. li. 3. Insti cap. 25. docent sanctos homines tātum esse in Atrio paradisi ibique exspectare diem vniuersalis iudicij outward Court or porch of Heauen where some sectaries will needs haue all the Saints to abide without knowing god vnto blessedness till the generall resurrection because the Apostle saith immediatly after in the same Chapter that white stoles were giuen to euery one which signifies the clear vision of God Besids in the following Chapter he expresly affirmeth that they were in the presence of the throne of God and serued him day and night in consequence of which it is plain that souls are not banished Heauen and depriued of the crowne of iustice which is the clear sight of God till the day of generall resurrection Wherefore of necessity the Apostle S. Iohn meant by the word Altar so ne secret intellectuall room vnknown to vs and in the house of God are many lodgings Io. 14. where those blessed souls offer continually sweet in cense of prayses to their Creatour notwithstanding all this the holy Church had not declar'd this catholick doctrine as an express article of faith before the time of Pope Bennet the twelth who was the first that defined it which is noe strang thing for though the present Church laies no claime to new reuelations neuertheless all reuealed doctrines were not at once propounded if the Church had defined the validity of baptism administrated by Hereticks before or in that age S. Cyprian liued he would neuer haue asserted an opinion contrary there to as witnesseth S. Aus who often excuseth him in regard that controuersie arose before the definition of a generall Council and the same may be said of sundry other controuersies pertaining to faith or generall manners which the authority of the Church guided by the holy Ghost hath determined according to the occurring exigence thereof in all times respectiuely in consequence of the premises such ancient Fathers if any such were as denyed the enioyment of the clear sight of God before the generall resurrection in any age preceding the definition of the Catholick Church in reference thervnto are excusable yet it is certaine that euen all Fathers generally doe declare in their writings the doctrine which the Church now propoundeth in her definitions in order to the said controuersy as doe plainly proue Coxius Egid. Bellar. c. and the common vnanimous consent of Fathers ought to be preferred before the priuate opinion of a few only howeuer truly no man can say that euen S. Irenaeus and S. Bernard which seem to speake darkly and as it were doubtfully in relation to the said catholick assertion S. Irenaeus li. 5. aduersus haereses cap. 31. S. Bern. ser 4. de omnibus sanctis did exclude Saints from the clear sight of God or did confine them to an outward Court or porch of Heauen till the generall resurrection without haueing them (f) Albeit S. Irenaeus in some parte of his writings may seem to exclud from heauenly blessedness good souls till the day of generall resurrection neuertheless l. 1. con Haer. cap. 29. l. 2. cap. 63. and in sundry other places he asserts the enioyment of beatificall vision in order to iust souls clensed from all vncleanes before the reassumption of their bodyes the same teacheth S. Bernard Epis ad Fratres de Hyber ser de obitu Humberti Monachi Epis 229. notwithstanding that in some places of his writings he may seem to incline to the contrary opinion Wherefore Sixtus Senensis l. 6. Biblio sanct annota 348. piously aduiseth euery man to expound the sayings of these Fathers in order to the fulnes of glory that blessed souls receiue in the generall resurrection when their resumed bodyes are glorified contradict themselues in other places of their writings and as to Pope Iohn 22. if it was his priuate opinion that the Saints doe not see God face to face till the generall resurrection yet he proceeded not to a definition in reference thereto * Benedictus 12. in extra quae incipit benedictus Deus ait Ioannem 22. morte praeuentum nil potuisse definire circa illam difficultatem as witnesseth Pope Bennet 12. his successour in the Pope dome Besides * Ocamus 2. par sui dialogi cap. 8. Ocham that was a profess'd enemy of Iohn 22. writeth that in a consistory of Cardinalls this Pope declared that as to that matter of controuersy
HOLY CHARACTERS CONTAINING A MISCELANY OF THEOLOCICALL DISCOVRSES THAT IS THEOLOGY Positiue Scholasticall Polemicall and Morall Built vpon the foundation of Scriptures Traditions Councils Fathers DEVIDED INTO TWO BOOKS Written by GEORGE LEYBVRN Doctor of Diuinity Bevvare lest there be any man that deceiue you through Philosophy and crafty handling according to the traditions of men according to the rudiments of the vvorld and not according to Christ Coloss 2. Of your selues shall men rise speaking peruerse thinges to dravv Disciples after them Act. 20. PRINTED AT DOWAY By BALTAZAR BELLIER An. 1662. With Priviledge TO THE RIGHT HONORABLE LORD PERCY HERBERT LORD POWYS OF POWYS c. MY LORD S. Clement in the eleuenth booke of Apostolicall constitutions writeth that Selene the great beauty of Rome in those dayes when she shewed her selfe from a high Tower vnto the people of that Citty Simon the Magician by sleight conueyances represented as many Selenes as were windowes in the same Tower Howeuer there was no more then one true Selene the rest being meer outward resemblances hauing nothing of inward substance contriu'd by naturall magicke vnto deluding the Eye-sight of the Beholders in like manner though true Theology is not diuided nor has many faces being the science of one God that shew's her selfe front the high Tower of one diuine faith which supports her neuertheless through the subtill dealings of Satan is represented with as many faces as there be new models of Christian doctrine that is as many or rather more then ages down from Christ till these dayes euery age respectiuely hauing coind new opinions in order to the mysteries of Christian Religion Heady and high-mynded schollars once they come to be blown vp with the actiuity of their own witt and thereby become inordinate a 2. Timoth. 3. erunt homines seipsos amantes louers of their own thoughts leaue the loue of truth As a troubled eye so the vnderstanding deluded with opinions which goe beyond the boundaries of nature cannot see the light of truth Mittit illis Deus operationem erroris quoniam charitatem veritatis recipere noluerunt 2. Thes 2. In regard heady schollars are carried on the wings of Pride and will not embrace the loue of truth the supream prouidence giues them vp to their heart's lust vnto vncleaness of errour that is God b Secundum S. Aug. l. 20. ciuit c. 19. Deus mittit quatenus diabolum facere ista permittit permitt's Satan to send them strong delusion vnto belieuing lies and taking pleasure therein which together with pertinacy so by degrees blind's them that they still encrease in madness till at lengh through faction sedition and schism they endeauour to ruine as it were all true Christian doctrine and Religion witness Nestorius Arius Pelagius Donatus and sundry other anciēt and modern schollars which vpon what designs of ambition c S. Austin l. de vtil cred c. 1. saith that he is an Heretick that for temporall interest either coineth or followeth new opinions and interest is needless to express through new coind Theologies haue laboured to turne the Church of God into vtter disorder and confusion As all rebellion is to ciuill so all schism is to ecclesiasticall gouernement dangerous and pernicious In the old law lest the people of God might be deceiu'd with false coyne and weights the originall Cycli and originall weights were conseru'd in the Sanctuary of the Temple and no money or weights allow'd which were not conform to the original's of the same Sanctuary Likewise that the same people might not be deluded with false coyns and weights of doctrine the chaire of Moyses by diuine dispensation was cloathed with infallibility The high Priest how wicked soeuer could not vtter wicked doctrine from Moyses chaire as appears euidently from Christs own words Mat. 23. The scribes and Pharises sit in Moyses Chaire c. From which sacred Text S. Austin l. 6. con Faus Manichae c. 29. infers thus In Cathedra Moysis mali sedentes bona dicere cogebantur Besides when God erected Moyses his Chaire Deutro 17. he promised that all definitions Decrees and decisions of matters in debate as comming from that seate should be of vndoubted truth Moreouer the children of Israël were bound to submit to the sentence of the high Priest the law condemning of pride and punishing with death those which disobeyed the commandement of the Priest that ministred to our lord and the Decree of the Judges In the new law lest Christians might be carried away with euery winde of doctrine S. Peter and his Chaire by diuine dispensation were invested into much better priuiledges then Moyses and his Chaire For our Sauiour tooke speciall care that S. Peter might not fall away from the true faith as does euidence his prayer Luc. 22. Oraui pro te Petre vt non deficiat fides tua I haue prayed for thee Peter that thy faith faile not and doubtless his prayer was effectuall according to the Apostle Hebrae 5. Exauditus est Christus pro sua reuerentia Our lord prouided for S. Peter that his faith might not faile to the end saith S. Leo ser 3. de Assumpt The head being made invincible the state of all the rest might be more sure that is the rest thereby might be strengthned and confirm'd in faith S. Peter according to S. Ambrose l. 9. Noui Testam 9.75 Tom 4. after his denying of Christ was constituted the supream Pastour of souls because it was said to him afore When thou art conuerted confirm thy Brethren neither was Christ's prayer offered in order to the person of S. Peter only but likewise in reference to his office according to the inter pretation of the best antiquity so that the effect of the same prayer will continue as long as the Church of Christ shall endure on Earth and indeed euen as Christ commaunds S. Peter to feed his sheepe Ioa. 21. soe he commaunds him to confirm his Brethren Luc. 22. but that saying of Christ Feed my sheep did not relate to the person of S. Peter onely according to all Orthodox Writers but also to the office of supream Pastour which was conferd vpon S. Peter with intent to continue it in his successours being of necessary vse in the Church wherfore Christ saying to S. Peter confirme thy Brethren ought to carrie the same interpretation and in earnest it were manifest weaknes to giue vnto the successors of Moyses greater prerogatiues as to power authority and infallibility in the gouernement of the Synagogue then to the Successors of S. Peter in the gouernement of the Church of Christ for this were to prefer the law of bondage before the law of grace In consequence of the premises the Roman faith of S. Peters successors cannot faile not to fall away from faith is a priuiledge proper to the Church of Rome that is to the Bishops of that seate as also plainly appears by the clear Testimonies of primitiue Fathers For example S. Cyprian
Epis 55. affirm's That infidelity or false faith is inconsistent with the Church of Rome S. Austin Epis 66. auer's that our lord hath plac'd the doctrine of truth in the office and Chaire of the Roman Church and S. Bernard Epis 190. to Pope Innocentius against Abailardus writeth thus We must refer to your Apostle-ship all the scandalls and dangers which may happen in matters of faith for there defects in order to faith ought to be remedied where faith cannot faile for to what Other see was it euer said I haue pray'd for thee Peter that thy faith faile not Although Bishops of Rome that succeed in the Chaire of S. Peter may personally err as priuate Doctours neuertheless none euer did or shall err iudicially or definitiuely that is none of S. Peters successors haue or shall deuiat from the truth in their consistories Courts Councils consultations held concerning matters of faith Religion and generall manners because Christ's prayer I haue pray'd for thee Peter that thy faith faile not protects them Wherfore the ancient Fathers recur'd to Rome and applyed themselues to the Chaire of S. Peter in all matters of controuersy pertaining to Religion and faith namely S. Austin and the Bishops of Affricke vnto Innocentius the first and vnto Celestinus Epis 90 95. S. Chrysostome had recourse to the same Innocentius Epis 1. 2. S. Basil to the Pope in his tyme Epis 52. S. Hierom to Damasus Epis 5. 7 58. and S. Cyprian Epis ad Cornelium expresly affirm's that the cause of all schisms and heresies proceeds from want of obedience to the supream Pastour Nec aliunde saith he haereses obortae sunt aut nata sunt schismata quam inde quod vni Sacerdoti Dei non obtemperatur nec vnus in Ecclesia ad tempus Sacerdos ad tempus Iudex vice Christi cogitatur From disobeying of lawfull Pastours began the notorious schism of Core Dathan and Abyron who rose vp against Moyses and Aaron whome God had appoynted Chief Rulers ouer them and the rest of the Children of Israël puft vp with proud thoughts of their own abilities and conceipted worthiness they were troubled and grieu'd at the establishing of priesthood in the family of Aaron onely and therefore arrogated to themselues priestly function against the ordinance of God and to the vpholding of their schism coind a new Theology teaching that Moyses and Aaron tooke too much vpon them lifting themselues aboue the people of our lord saying all were alike holy and our lord with euery one of them alike after the same manner all schisms and heresies down from our Sauiour Christ till these dayes haue sprung vp against God's ordinance in euery age some one or other wanton schollar hath drawn Disciples and gathered Accomplices together against the supream Pastour that is the Bishop of Rome and our true Aaron as S. Bernard calleth him l. 2. de consid c. 8. pretending that he tak's too much authority vpon him lifting his own chaire aboue all others seeing that the spirit of God is with euery one of them to teach preach and administer the Sacraments without dependence of him Their intent and aime in rising thus against the supream Pastour of the Church is to persuade the vnlearned that the speciall priuiledges of Pasce oues meas confirma fratres tuos which Christ cōfer'd on S. Peter doe not descend on his successors alone in consequence of which they conceiue it needless to seek to the Bishop of Rome for Confirmation of their new opinions or to value any condemnation in order thereto that proceeds from that Apostolicall Chaire and as all wanton schollars which coyne new notions of Doctrine in order to the mysteries of Christian Religion seditiously rise against the supreame Pastour of the Church so they speake contemptuously of the schooles of orthodox Doctours in regard these be the supream Pastours chiefest consistery and the Churches sanctuary that keeps the Originall Cycli and weights of all Christian doctrine where with they weigh all coyns of new Theologies and such as are found too light are laid aside for the high Priest to condemne and anathematise lest the vnlearned learned be deluded thereby And indeed since the first erecting of scholes Cōnexae sunt saith the learned Canus scholae contemptio haeresum pestes contempt of scholes and heresies are inseperably connected together For example Luther afraid of the originall weights kept in the scholes of Orthodox Doctours sharpned his tongue against all the Vniuersities of those dayes which he called Lupanaria Antichristi the stews or Brodel houses of Antichrist and t' is common alike to all such as coyne or follow new opinions to haue an extream abhorrence from the scholes of Orthodox Doctours But woe to all such wanton schollars as goe out from the rest into seuerall sects for they perish in the contradiction of Core They are clouds without water carried about of winds Trees of Autumne without fruit raging waues of the sea foming out their owne shame and confusion wandring starres to whom is reseru'd the storm of darknes for euer Ep. Cath. Judae because they despise the scholes of Orthodox Doctours rise against the authority of their supream Pastour and cut out of their own braines vnauthorized Models of new sects and Religions As the Prince of darknes by diuine permission transforms himselfe into an Angel of light so he guideth the pencils of Ambitious schollars vnto setting forth false resemblances of true faith The extream wantonness of heady and high mynded Teachers by the crafty dealings of Satan has euen in our dayes turn'd Christianism into great disorder and confusion As the People of Rome through the delusions of Simon Magus were diuided in order to the true Selene some conceiuing her to appeare from one window some from an other and some from as many windowes as darted seeming resemblances of her so very many Christian people especially these of our own nation fince they haue let goe their hold of S. Peters Chaire that is since their falling away from the obedience due to the Church of Rome that first conuerted them to Christianism are of different iudgements as to the true faith deluded by the subtill sleights of new Teachers which according to the seuerall lustes of their high mynds haue diuided them into seuerall sects some be Lutherans some Caluinists some Protestants some Anabaptists some Independēts some fift-Monarke men some Quakers some Deists and some Atheists There are now as many faiths as wills whiles either faith is represented as new Teachers will or as they will so is interpreted and whereas according to one God one Lord and one baptism there is also but one faith men of these dayes are faln away from that which is the onely faith and begin to belieue that there is none at all confounded with the great variety of seeming faiths The ground wherof as t is afore intimated is in regard Non vnus in Ecclesia ad tempus Sacerdos ad
wherby he is armed against his own lusts and wanton desires (b) Seneca compareth a wise man vnto the strongest army because a wise man indeed stands firm against pouerty slanders reproches ignominies and all manner of tribulations and made vndantedly valiant in all encounters with aduersity wherfore wisdome is an infinit treasure vnto such as lay hold on her for her counsell preserueth and her vnderstanding keepeth them as a pillar of a cloud led the Israëlits in their way by day and the pillar of fire gaue them light by night that they might goe both by day and night Exodus 13. soe wisdome is a guid vnto men which walk in prosperity as by day and a light vnto men that walke in aduersity as by night Wisdome is the schoolmistris of the knowledge of God the chooser out of his works the teacher of sobernes the giuer of holines and the doer of all things most profitable and acceptable in the sight of Heauen * Jacob 30. Sapientia desursum est whence she is descended Wherby is plainly evident that wisdome is not the same thing with science which taken precisely hath no bounds being common a like to each human knowledge besides many times * 1. Cor. 8. Scientia inflat science puffeth vp him that findeth it and deceiueth his judgment rendering him curious in superfluous things (c) Those which know profitable and not such as know many things are wise men indeed which haue nothing of profit Of this curiosity in order to science the Athenians were guilty who saith S. Luke Act. 17. gaue themselues to nothing else but to speak or to heare something of nouelty which is the mother of schism and heresy but in all times some wanton wits haue either begot or reuiued dangerous vnauthorised doctrins blown vp with their own science to the end they might be counted learned aboue the ordinary ranck of knowing men so that it is no strang thing that the present age should bring forth new Teachers and new hearers of prophane nouelties in consequence of the premisses noe man how knowing soeuer he seems is truly wise when (d) S. Austin in an Epistle to Dioscorus condemnes those schollars which rejoyce in knowing of Anoxagoras Anoxemenes Pithagoras Demosthenes to the end they may seem learned because there is nothing of solide doctrine and true erudition in them he seeketh out curiously things that haue nothing of profit or searcheth into hidden misteries which exceed his capacity for a wise man indeed thinketh with reuerence vppon what God hath commanded Eccles 32. in superfluous things search not and be not curious in many of his works for many things are shewed vnto thee aboue the capacity of men Furthermore true wisdom which is from aboue is pure Iacob 30. That is without vncleanes A wise man indeed (e) Ecclesiasticus cap. 3. saith that an heart which is wise and vnderstanding will abstaine from sin and shall prosper in the works of Iustice wherfore S. Bernard teacheth that those sind wisdome which are sorry for their sins purgeth out of his heart the leuen of sin casteth a way wickednes presseth down the lustes of curiosity of ambition of vain glory committeth not fornication with schism and heresy despiseth wordly pleasures (f) According to S. Austin l. de ciuit the intent and aime of true wisdome is to be where God is all in all things with an assured eternity and perfect peace and setteth his affection on things that are aboue and not on things which are on the earth true wisdome is peaceable Iacob 30. A wise man indeed hath nothing of strise in his heart is a louer of vnion established in the vnity of Christian schooles is gentle humble modest without leuity pride wantounes is full of obedience to the Churches lawes and ordinances and full of mercy and good fruits without hypocrisy Again a wise man indeed is wise in order to himselfe Prouerbs 90. if thou be wise thou shalt be wise for thy selfe The primitiue Christians were wise indeed to themselues which euery where bore in their bodies the mortifications of Christ IESUS for they suffered with great patience all manner of tribulations together with the spoiling of their goods for his sake that they might be glorified with him counting that the afflictions of this present time were not worthy of the glory to come through his merits and truly what shall it prosit a man though he did win the whole world and lose his own soul or What exchange shall a man giue for his soul Mat. 8. Wherfore such Christians as desert the Catholick Church to get worldly honours to heap vp earthly treasures preferring the world to the faith of Christ earth to Heauen flesh to the soul transitory pleasures to eternall blessednes * S. Bernard de consideratione Sic alloquitur Eugenium Papam quid prodest si vniuersum mundum lucreris te vnum perdens etsi sapiens alijs sis deest tibi sapientia si tibi non fueriâ— how wise soeuer they be to others are not wise to themselues for the wisdome of such men doth not descend from aboue but is earthly sensuall and deuilish Iacob 30. CHAR. XXV OF IVSTICE THE CONTENTS The things that are made equall are said to be adjusted from whence Iustice deriues its name the property of Justice is to render to euery one what is euery on 's own Iustice requireth of euery man worship and obediencein order to God exacteth loue kindnes respect honour and duty in order to man man in Iustice is bound to doe to his neighbour what he would his neighbour should doe vnto him Iustice exhorteth the faithfull aliue to shew pity vnto the faithfull departed apparitions of souls after their remouall out of their bodies asserted IVstice is a * Iustitia definitur virtus reddens vnicuique quod suâ—â— est Seu constaÌ„s perpetua voluntas in s suum vnicuique triâ— buens constant perpetuall inclination of the will to render vnto euery one what is euery on 's own That is to giue vnto God the things that are Gods and to giue vnto man the things which are mans as the immobility (a) According to Aristotle l. 2. de coelo the earth is equally poisd in the mids of the world in consequence whereof t is immoueable and indeed according to the holy Scripture terra in aeternum stat Eccles 1. that is the earth for euer stands firme without mouing at all of the earth is perceiued through an equall weighing of its parts in the center of the world so the firmnes and constancy of Iustice is establisht and perpetuated by an equall adjusting of debts vnto God and man which is the center thereof (b) Iustice is a morall vertue so named because of necessity it requires equallity and things are said to be adjusted which are of equall parts wherefore the great lawer Constantine defines us to be ars boni aqui and
from equalling or adjusting of things due by right Iustice deriues its name which in order to God is meet exhibiting of praise and seruice in regard of his diuine perfections and thanksgiuing in reference to the infinit benefits he hath confer'd on mankind and a meet satisfying for sin whereby God is injured It is meet and just that we praise and serue God who is our soueraign lord of whom we hold all our goods both temporall and spirituall and which-indeed are rather his goods then ours he hauing deliuered them to us only vpon condition we render him faithfull seruice that is * Ad Epes 6. non ad oculum seruientes quasi hominibus placentes sed vt serui Christi facientes voluntatē eiuo ex animo not seruice to the eye as men-pleasers but as good seruants doing his will with a perfect heart and willing mind * S. Chrysos cum tali inquit vultu respicit Deus ea quae facis cum quali facis For God regardeth our seruice according to the manner we doe it he glorifyeth the good and casteth the euill seruants into vtter darknes wherfore whosoeuer will be for himselfe and not for God * S. Gregor de nihilo Deus fecit omniae qui sibi vult esse non tiói nihil vult esse inter omnia will be nothing amongst all things which God made of nothing besides it is meet and just that we praise and serue God in regard he is our Father we are the clay and he our potter and we all are the work of his hands Isa 64. if a child is bound to honour and serue his earthly Father in deed in word and in all patience Eccle. 30. from whom he receiueth his body much rather he ought to honour and serue his heauenly Father that both formes the same body and breathes into it a breath of life vnto making him a liuing soul and exalting him to a heauenly inheritance wherfore doubtless euery good Christian when he saith our Father which art in Heauen hath a great sense of his condition and taketh thought for pleasing God his heauenly Father lest he come to heare the heauy sentence of Iudgment declared to the wicked Iewes I haue nourished and brought vp children but they haue rebelled against me Isa 50. or that other Io. 8. ye are of your Father the deuil and the lustes of your Father ye will doe Again t is meet and just that we celebrate the remembrance of Gods immense benefits bestowed on us with thanks-giuing for he * Ephes 2. Deus qui diues est in misericordia propter nimiam suam charitatem qua dilexit nos which is rich in mercy through the great aboundance of his loue where with he loued us euen When we were by nature the children of wrath and dead in sin hath quickened us together in Christ by whose grace we are deliuered from bondage death and made partakers of eternall life to the end we may raigne with him celestially Eph. 20. One of the ten lepers Luc. 17. was just fell down on his face at the feet of Christ and gaue him thankes for the healing of his corporall leprosy much rather we Christians ought to exalt the great mercy of God with thanks-giuing for as much as he hath cured vs through IESUS-CHRIST of our spirituall leprosy which is sin vnless we will be like the other euill nine lepers which returned not to praise God that had clensed them or like the pagan Philosophers Rom. 10. which God gaue vp to their vaine thoughts deceitfull vanities and their hearts filthy lusts because though they knew yet they did not glorify him neither were thankfull Again t is meet and just that we acknowledge our sins to God vnto repairing of the injuries done him thereby and when we (c) An humble confession of our sins appeaseth Gods wrath I did confess saith the Royall Prophet against my selfe my iniustice to our lord and he forgaue the impiety of my sin confess with a contrite heart against our selues our wickednes his mercy forgiues the punishment of our guilt * Ezechiel 18. si impius egerit poenitiam ab omnibus peccatis suis quae operatus est .... omnium iniquitatum eius non recordabor neither will God remember the iniquities of him that turnes from them and makes him a new heart and a new spirit Iustice in order to our neighbour is to pay to all men loue respect honour and duty that is to doe to euery man whatsoeuer we would * Haecest lex naturae Quod tibi nō vis facere alteri nefeceris that euery man should doe to vs for euery man is euery mans neighbour there being nothing of * Aug. in Psal 118. omnis homo omni homini est proximus nec vllae cogit anda est longinquitas generis vbi est natura communis distance as to birth or kindred where nature is common alike Besides Gods law of charity excepts none his will being to saue and bring all men vnto the knowledg of his truth (d) According to the generall practice of the Catholick Church publick prayers are offered on good friday for all men of what condition or profession soeuer they be which holy custome plainly demonstrates the sence of the whole Church in order to Christs offering his passion for the redemption of the world that is the Church beleiues that Christ excluded none from that oblation Pagans Iews and hereticks through the great mercy of God may cast from them their iniquities vnto iustification of life in respect wherof the Apostle Timo. 2. exhorteth that supplications prayers intercessions and giuing of thanks be made for all men in consequence of the premises as we would that our neighbour should doe to vs so must we doe to him likewise as we would that our neighbour should giue to vs loue respect honour and duty so must we giue to him likewise as we would that our neighbour should not prejudice us in word counsell or deed so must we doe to him likwise as we would that all men should keep their faith pawned to us so must likewise wee performe faithfully our ingagement with all men Furthermore Iustice in order to our neighbour is to fullfill (e) S. Gregor l. 4. Dial. c. 58. aduiseth vs as a thing more safe and profitable to procure in our life time those benefits and aduantages which after our death we exspect from those which are intrusted with our pious legacies saying t is better to depart out of this world vnliable to imprisonment then afterwards in prison to seek liberty the will of the dead according to the trust put in us and to powre out our prayers to giue of our aboundance alms and to vnder goe voluntary afflictions for the faithfull departed to the end that such as after their remouall out of their bodies stand liable (f) S. Bernard auerreth that the torments of faithfull souls
* Clemens Alex. anima inquit por saginam degenerat in corpus change the soul into the nature of a body and the whole man into the similitude of the Image of beasts Tigers of mighty strengh and courage when their bellies are filled become so cowardly that a company of Curres shall frighten and chase them away in like manner immoderateating and drinking conuert manly courage into effeminatnes besides as the rauenous animal named Gulo created doubtless to the shame of all gluttons after it hath fed so plenteously of a carrion that more cannot be cram'd down hasteneth to some narrow passage between two trees and there presseth its belly vnto making more room which done forthwith returnes to the same carryon and falles on afresh so a glutton after he hath discharged his stomach which immoderat eating or drinking had ouercharged afore hasteneth to the table again for a fresh charge which was the dayly practice of Vitellius the Emperour as Tranquillus writeth in consequence of the premises gluttony is an enimy to nature a shame to mankind a fawning deuil a pleasant poyson a sweet sin a cruell thiefe that spoileth the body * Prouerb 21. qui diligit epulas in egestate erit qui amat vinum pinguia non ditabitur of temporall goods depriueth the soul of euerlasting treasures and carrieth both of them * Psal 77. adhuc escae eorum erant in ore ipsorum ira Dei descendit super eos to hell CHAR. XXXVJ OF SLOTHFVLNES THE CONTENTS A slothfull man is the vnprofitable seruant that buryeth his masters talent in the earth making no aduantage therby a man that is not employed in good works cannot profit himselfe euery tree that bringeth forth nothing of good fruit shall be hewen down and cast into the fire SLothfulnes is a faint remisnes in the exercise of good works corporall and spirituall The slothfull man is the vnprofitable seruant that buryed his Masters money in the earth making nothing of aduantage therby Mat. 25. he hideth the treasure of diuine grace in his bosome and refuseth to employe it euen vnto helping himself if he would put it to encrease though he were naked he might be cloathed though poor he might be made rich and though he were blind he might procure eye-salue that might giue him clear sight Through heauines and want of courage he neglecteth the worke of his diuine master to his own disaduantage that is he refuseth to worke with the treasure of diuine grace that leadeth to blessednes he hath an abhorrence of painfull labour wherfore as * Prouerb 24. per agrum hominis pigrì transiui ecce totum repleuerant vritcae operuerant supersiciem eius spinae a feild that lies idle vnlaboured and vnsowen bringeth forth thornes netles and other vnprofitable herbes so the feild of his soul in as much as it is not exercised in good workes engendereth euill weeds of wicked vices and indeed his sole delight is to liue at ease without working * Prouerb 6. sicut ostium vertitur in caxdine suo ita piger in lectulo suo he cleaueth to the bolster of his bed as a doore to the hinges and turneth therin alike while he entertaineth his thoughts with delight he coueteth earthly and celestiall treasures but will not worke for the gitting of either His louing Master standes at his doore and knockes Apoc. 3. yet he will not rise to let him in he is afraid lest a lyon stand without laying waite for his blood Prouerb 22. That is he inuentes idle excuses to the excusing of his idlenes vnwilling to worke in the pursuance of his duty he thinketh to liue by desiring * Prouerb 21. desideria occidunt pigrum tota die concupiscit desiderat and his desires kill him The spider all day weaues a web to catch a fly the cat all night watches to surprise a mouse the pismire laboures all summer to prouide meat against winter in sum all liu'd beasts take paines respectiuely in order to the end wherto the supream prouidence hath ordained them notwithstanding man more vnreasonable then beasts with out reason through sluthfullnes neglecteth to worke for the obtaining the inheritance of Heauen which is the noble end of his creation the delight he hath in the dream of his vaine desires as cords bind and as heauy fetters load him and fille his heart with wickednes aboundance of idlenes causeth the execrable abominations into which the Sodomite fell Ezech. 16. Sampson while he was employed in assaulting the Philistians escaped their snares but as soon as idlenes carryed him into an inordinate affection towards a wicked woman God departed from him and suffered him to come into the hands of the same Philistians who bound him with fetters and put out his eyes Iud. 16. nor Salomon was defiled with luxury and Idolotry as long as he was busyed in building of the Temple a vessell when t is filled with wine is not capable to containe more a man full * Aug. non facile capitur tentatione qui bono vacat desiderio of godly employments giues no place to the deuil whose entertainment is among such onely as exempt themselues from the exercise of good works among such as liue at * S. Bernard est otiosus inquit tanquam mollis calcitra in qua diabolâ—s quiescit libenter ease and delight in sloghfull idlenes and among those which are vnprofitable seruants that put not their Masters excellent tallent to encrease and such will be cast into vtter darknes for euery tree that bringeth not forth good fruit shall be hewen down and put into the fire Mat. CHAR. XXXVIJ OF A MISSIONARY PRIEST THE CONTENTS The honorable end of Priestly mission and what is requir'd of a Missionary Priest in the pursuance of his charge AMissionary Priest is the holy minister of Christ according to the order of Melchisedech the faithfull seruant rightly ordained approued and sent to worke in the vineyard of his lord the dispenser of the Euangelicall word (a) Malach. 2. The Priests lippes shall preserue knovvledg and they shall seek the lavv at his mouth for he is the Angel of the lord of Hostes the mouth of God by which God speakes to his people and declares his ordinances and since God is * 1. Io. 3. Deus charitas est charity the speeches and deeds of a Missionary Priest ought to come from him as the sanctuary of charity vnto saluation to euery sinner that will be conuerted to God whose charity is to saue and the honorable end of his mission is the zeal of soules which God created after his own Image in respect wherof amongst all diuine things (b) According to S. Gregory l. 1. in Ezech. hom 12. ther 's no sacrifice more agreeable to God then 2 holy zeal to saue souls which beare the Image of the blessed Trinity again according to S. Denys l. de caeles Hier. to cooperate with
deuotion wheras the feruour and humility in the vnlearned doe compence euen the want of an exact and distinct vnderstanding howeuer it is very expedient that euery belieuer say our lords prayer in the tongue he knowes for it is not enough to vnderstand confusedly that the petitions therin contained are good and profitable but likewise to know them distinctly Wherfore sundry constitutions set forth by Synods of Bishops require vnderstanding of words and sense as to our lords prayer CHAR. III. OF MELCHISEDECH THE CONTENTS Melchisedech a type of Christ by diuine dispensation invested in holy Priesthood offered a proper sacrifice of thanksgiuing in bread and wine Melchisedech's sacrifice figured the sacrifice Christ offered of his body and blood vnder the elements of bread and wine Christs vnbloody sacrifice sulfilled the figuratiue of Melchisedech Those which deny that Christ appointed Priests as his Vicars to offer in his room daily sacrifice of his body and blood vnder the forms of bread and wine of necessity destroy his euerlasting Priesthood according to the order of Melchisedech the practice of Priestly blessing MElchisedech was king of * Fuit salem vrbs terrae Chananaeae vt constat ex historia Genesis quae fuit filijs Israel à Deo promissa iam dicta Iudaea Palestina seu terra sanctae salem that it by interpretation of iustice and Peace (a) According to holy scriptures Melchisedech was a Priest priesthood taken in the proper sense for he is called the Priest of God most high Gen. 1. and Hebrae 7. and this catholick assertion the ancient Fathers haue vnanimously taught as likewise Philo Iudae l. de Abraham a Priest of God most high counted without Father and mother without kindred without beginning of daies or end of life the holy Scriptures no where making mention of his genealogic He met the great Patriarch Abraham as be returned from the slaughter of the kings brought forth bread and wine which he (b) All the ancient Fathers that florish'd in the years 100.200.300.400 namely S. Irenaeus S. Hypolitus S. Chrysostomus S. Ambrose S. Hierom S. Austin c. teach that Melchisedech offered a sacrifice of bread and wine and S. Cyprian Epis 63. ad Caecil saith expresly that Melchisedech Priest of God most high made an offering of bread and wine and in an other place he calleth the sacrifice of Melchisedech the Image of Christs sacrifice offered vnder the forms of bread and wine so that according to S. Cyprian Melchisedech said Mass figuratiuely his sacrifice being a Type or figure of the sacrifice of the Eucharist and doubtless Melchisedech brought forth bread and wine with an intent to offer a sacrifice of thanksgiuing for the great victory Abraham had won and not precisely to refresh the souldiers who needed no meat hauing refresh'd themselues afore Gen 14. Howeuer t' is probable that Melchisedech did distribute amongst the souldiers of Abraham the bread and wine which he had consecrated in representation of the sacrifice Christ offered at his last supper wherin he consecrated bread and wine and after gaue them to his Apostles and indeed Clemens Alexand. l. 4. stroma Calleth the meat Melchisedech distributed sanctifyed nourishment and S. Epipha ser 55. affirmes that Melchisedech gaue to Abraham and his souldiers consecrated bread and wine offered in sacrifice to giue thanks to him whose Priest he was for the obtained victory and afterward blessed him which shews his excellency aboue Abraham who was a Priest also and consequently aboue Leui and all the Priests of the old law that came out of the loyns of Abrahā (c) S. Paul Hebrae 7. saith that without all contradiction the less is blessed of the better signifying therby that Melchisedech was a greater Priest then Abraham whom he blessed moreouer the Scripture Text teacheth that to bless after a sacred manner is proper to Priestly function in consequence of which without all contradiction a Priest is greater in dignity then any temporall Prince that wanteth authority to giue sacred benediction As Melchisedech blessed Abraham so Priests num 6. were commanded to bless the people and Christ Mark 10. blessed young children and his Disciples Luk 24. and after the same manner the Bishops and Priests of the catholick Church bless lay-people and other creatures namely Agnus Dei bead's Crosses medal's candles Ashes Palmes Belles new shippes c. all which creatures are sanctifyed by the word of God and prayer for so the Church blesseth all such things by express invocation of God alwaise vsing this preface Adiutorium nostrum in nomine Domini Our helpe is in the name of our lord and so beseecheth God to bless consecrate and sanctifie his creatures in vertue of his passion and death suffered on the Cross that so they may be deliuered from the power of Satan and become beneficiall to men and the Church concludes all benedictions Per Christum Dominum nostrum For it is the prerogatiue of the greatest Priest to blesse the lesser besid's Abraham gaue him tithe which doth euidence the others exceeding dignity yet in these excellencies Melchisedech was a type only of Christ in whom the reall verity was contained Melchisedech as king of iustice and peace by interpretation was but a shadow of Christ who was and is actually and indeed king and Authour of both for he came into the world * Zachar. 9. Ecce Rex tuus venit iustus Saluator a just and peaceable king that * 1. Cor. 1. qui factus est nobis iustitia sanctificatio redemptio justified and reconciled man to God and his Angells Melchisedech as Priest of God that offered a sacrifice of bread and wine was a figure of Christ the son of God who being anointed Priest by the holy ghost offered (d) S. Austin in psal 33. saith that Christ instituted a sacrifice of his body and blood according to the Order of Melchisedech that is vnder the forms of bread and wine And l. 6. de ciuit c. 22. speaking of Melchisedech's sacrifice therin saith he first appeared the sacrifice which Christians offer to God and therby is fulfilled the propheticall saying Thou art a Priest according to the Order of Melchisedech a sacrifice of his own body and blood vnder the forms of bread and wine at his last supper Melchisedech as Priest without beginning of daies or end of life signifieth the continuance of Christ his Priesthood for euer in as much as Priests instituted by and substituted vnder Christ as his proper Vicars shall continually offer to the end of the world the vnbloody sacrifice that Christ himselfe celebrated in his last supper neither can any man in reason deny but that Christ euen then offered an vnbloody sacrifice for that were to auerre that Christ did not fullfill the figuratiue sacrifice of Melchisedech and consequently that he was no Priest according to his order or similitude since it cannot be proued that Christ at any other time did offer a
he carryed himselfe in his own hands while giuing his body he said This is my body But truly he had not done what no other could doe if he had carried in his hands a meer figure or sign of his body onely Again S. Cyril Hieros Catech. mysti affirmes that the wine is as truly chang'd into the blood of Christ as water was conuerted into wine in Cana-Galilaea Moreouer S. Cyprian ser de Domi. coena asserts that the bread Christ gaue vnto his Disciples is chang'd saith he not as to the form or figure that is as to the accidents thereof but as to the nature that is as to substance through the Omnipotent power of the worde that was made flesh plainly and euidently otherwise the mystery established vnto saluation might leade into errour and damnation since a thing deliuered in Tropes and figures is subiect vnto vncertainty and intricacies Again the words afore mentioned set down by three Euangelists and one Apostle importe the new Testament made by Christ himselfe the night before his passion and it is vncredible that a Testatour expecting death suddenly should say in express tearmes what he meaned not In regard whereof the ancient Fathers doe vnanimously declare that the cited words of institution vêªt videlicet This is my body This is the blood of the new Testament ought to be taken in their proper sense that no man according to reason might doubt of the â—â—all and substantiall presence of Christs reall and substantiall body and blood in the Sacrament of the Eucharist Christ the diuine Testatour expressing himselfe therein plainly and clearly Wherfore it is an infallible Article of christian faith that vnder the elements of bread and wine is contained Christs true reall and substantiall body and blood through a maruelous transubstantiation that is to say substantiall (h) Transsubstantiation signifies conuersion of one substance into an other conuersion of the bread into his body and the wine into his blood in vertue of the word that was made flesh which the word made that made all thinges of nothing Gen. 1. In vertue of the word that changed Lots wife into a piller of salt Gen. 19. that turned Moyses rod into a serpent Exod. 4. that conuerted the riuers and fountaines of Egypt into blood Exod. 7. that made wine of water Io. 2. that created man of the dust of the ground and breathed in his face breath of life Gen. 1. In vertue of the word that was God Io. 10. Wherfore since the omnipotency of the word can work such marueilous effects it is euidently plain that Christ who is this omnipotent word to wit the son of God can conuert bread into his flesh and wine into his blood and the diuine omnipotency as to transmutation of one created substance into an other in like manner created the Deuil did acknowledg when he said vnto Christ If thou be the son of God command that these stones may be made bread Mat. 4. Wherfore such as deny transubstantiation in the Sacrament of Christs body and blood as an action impossible are worse then Deuills and doe not consider the infinite power of God according to the innate vertue therof Besides if the nutritiue faculty of nature can turne bread into the substance of him that eateth it and change wine into the blood of him that drinketh it if art can make Iron of earth and glass of ashes why cannot God that is aboue nature and art conuert bread into Christs body and wine into his blood Christs body and blood being created substances Furthermore it is extream weakness in a Christian that ought in the mysteries of christian doctrine to be ruled by faith which is a conuiction of thinges not seen to think that he cannot receiue in the Sacrament with his corporall mouth the true reall and substantiall body and blood of Christ because he doth not see them for indeed he might as to reason think as well that there are not three persons in God and one substance two natures in Christ and one person or that there was neuer such a man as Salomon or any such as are called his great Grand-Fathers and Grand-mothers because he hath not seen them or to thinke he is not endued with an immortall soul which quickneth each part of his body because he cannot see it and t' is as great weakness to think that if all the belieuers had eaten of Christs reall body from the first age for 1662. it would haue been wasted and spent long agoe though it had been as big as a great mountaine for Christ's (i) T is no strange thing for the substance of Christs body to exist after an indiuisibie manner since according to true Philosophy the substance or essence of euery real thing hath an indiuisible existency body by diuine dispeÌ„sation is spiritually cloathed in the Sacrament being inuisible indiuisible and incorruptible and consequently deuested of outward extension in order to place and therfore not subiect to naturall alterations which doe accompany common bodies As Heate brightness of fire sweet odour of a rose doe not suffer prejudice for as much as they be communicated to many and as the pot of meale and vessel of oile did not faile or diminish though the widow of Sareptha and her family did eat thereof continually while the Heauens were shut froÌ„ rayning through the prayers of Elias 30. Regum so the body of Christ in the Sacrament is not wasted spent or prejudiced albeit that the whole Church doth dayly feed thereof Likewise t is extream weaknesse to think that Christ cannot be in * Chrys l. de Sacerd. ait qui Christus cum patro sursum sedet in illo ipso temporis momeÌ„to omnium manibus pertractatur Heauen and in the Sacrament at once in as much as one body is not capable according to Philosophy to possess two places together for God is not confined to Aristotles principles The diuine omnipotency transcend's Philosophy her Rules and all the works of nature God made all thinges of nothing contrarie to the maxime of Aristotle Nothing is made of nothing Furthermore in Christ are two natures and one sole person Christ was conceiued of the Virgin Mary without prejudice to her virginity and in the day of his Ascension penetrated the Heauens which are solid bodies without boring into them and other effects which vnto Philosophy are impossible to God are possible Howeuer one body and many places are not inconsistent together as to naturall Philosophy especially when a body is in many places after the manner of a spirituall substance deuested of outward extension in order to the places that containe it and so Christs body is in many consecrated Hosts at once or when one body is in one place with it's quantity extended outwardly thereunto and in another depriued therof at the same time and so Christs body is in Heauen and in the Sacrament together all which according to naturall Philosophy ought not to seem thinges
impossible outward extension in order to place being an accidentall propriety only of a body cloathed with quantity as naturall Philosophy teacheth and consequently the want thereof destroieth not the nature or essence of a body as naturall Philosophy teacheth also Besides though the light of the sun be a corporeall quality neuertheless it is well nigh in infinite places at once likewise the words of a preacher are corporall things which in the same moment of time possesse the eares of all such as are attentiue to his sermon and one man walking in a Chamber where be placed sundry looking-glasses his Image appeareth in each of them at the same time in consequence of which doubtless God in the virtue of his word can put supernaturally one singular Man in many places since his figure which is some thing doth naturally occupate many looking-glasses at once Out of the premises plainly followeth that the Sacrament of the Eucharist hath a singular prerogatiue beyond all the other Sacraments of the new law in as much as it is not an effectuall instrument only to confer diuine grace which is a soueraign Antidote against the poyson of sin but it containes and giues also the Author of grace wherfore it comprehends within it self both the sweetness of inherent sanctity and the giuer therof which is all sweet being the fountaine of sweetness and sweetnes it self whereunto the faire spowse in the Canticles inuiteth saying Tast yee and see how sweet our lord is Howeuer as Manna which was a figure of this Sacrament as to Christs body did seem bitter and loathsome to the ill minded and pleasant only to the good Israelites In like manner Christs body to Christians that receiue it vnworthily is the bitterness of death vnto death and to others that eat it aright the sweetness of life vnto life so fier that purgeth gold consumes wood soe the suns light that recreat's the sound offend's the vnsound eyes so the sweet sauour of an oyntâ—â—ent that refreshes doues kill 's beetles Christians by eating Christs naturall body worthily are not vnited to him only * Eph. 5. quia membra sumus de corpore eius de car ne â—â—us de ossibus cius through faith and charity mystically but really and are flesh of his flesh and bones of his bones Eph. 5. To eate worthily vnto a naturall vnion with Christ a christian ought * 1. Cor. probet autem seipsum homo sic de pane illo edat vnde dc Sacramento corporis sanguinis Christi canit Ecclesia mors est malis vita bonis to examine himselfe afore and purge out the leauen of vice Christ hath * Nulla conventio Christi ad diabolum nulla conventio charitatis ad peccatum mortale no concord with sin nor consequently vnion with a soul that sin hath dominion ouer Christs body will not be * Luc. 23. in sindone muÌ„da in sepulchro in quo nondum quisquaÌ„ positus sit wrapped but in a pure linnen cloath that is to say in a clean heart nor will be laid in a Tombe that is not hewen out of a rock wherin neuer any laid afore As there is no agreement betwixt Christ and Belial no communion betwixt sanctity and iniquity no society betwixt light and darkness so there is noe vnion betwixt Christs body and a Christian that serue's Belial delight 's in iniquity and walkes in darkness wherfore let no Christian thinke to tye a knot of vnion with Christ if he shall put his body where allready is * L. 6. super cap. 9. Lucae ait nemo accipit cibum Christi nisâ— fuerit ante sanatus Et Aug. trac 26. in Joan. sic praecipit Innocentiam ad altare portate established Belial that is to say the deuill through mortall sin and truly Christians that * 1. Cor. 11. qui manducat bibit indignè reuâ— erit sanguinis corporis Domini vnworthily receaue the body of Christ as much as lyeth in them doe betray him to the deuill putting him in a place the deuill command's in and consequently become guilty of Christ's body and blood in as high a measure (k) According to S. Chrysostom hom de non contemnenda Ecclesia hom 8 ad popul Antioch those which receiue the Sacrament of the body and blood of Christ vnworthily doe an iniury to Christs proper person like the Iewes and Gentils that crucified him as Iudas that betrayed him to the Iewes As the children of Israel were forâ—idden Exod. 12. to cate the paschall lambe which was a figure of Christs Sacramentall body too * Exod. 12. non comedetis ex eo crudum quid nec coctum sed tantum assum igne raw or boiled butrosted only so Christians be prohibited to eat Christs body raw that is before the fire of charity hath prepared them for it or boiled namely in luxury and voluptuousness but rosted only viz. at the fire of a contrite heart inflamed with the memory of Christ * Ecce agnus Dei inquit Apostolus qui tollit peccata muÌ„di the lambe of God that was rosted in the hot furnace of affliction for the taking away the sins of the world CHAR. IX OF COMMVNION IN BOTH KIND'S THE CONTENTS Christ instituted the holy Euchariste vnder the elements of both bread and wine Christ by his institution did not oblige the Church to dispense the Euchariste vnder both kinds Christ left it in the Churches power to giue the Euchariste to lay-people vnder one or both kinds accordingly as she should think fit in order to tymes places and persons those which receiue the Euchariste vnder one sole kind haue nothing less nor such as receiue vnder both kinds haue nothing more of Christ nor of the Sacramentall grace if there be parity in the receiuers as to worthiness obiections answered Communion in both kinds is the receiuing of Christs reall body and blood vnder the two Sacramentall shapes or element's of bread and wine afrer Christ's own institution Mat. 26. Mar. 14. Luc. 22. Howeuer from thence it followeth not that communion vnder both kindes is necessary to the whole Church ioynt and separate vnto saluation for matrimony and the orders of Bishops and Priests doe challenge diuine institution neuertheless none of them be necessary to each member of Gods Church A Priest celebrating as he ought to consecrate the body and blood of Christ vnder distinct elements through distinct form's of words for as much as he then representes Christ's person supplyeth his room and offereth an vnbloody sacrifice on the Altar that is an express remembrance of Christ's bloody sacrifice offered on the cross wherein his blood was seperated from his body in consummation of the generall redemption so he ought likewise to communicate in the distinct consecrated elements but communion in order to lay-people which are no Priest's Christ hath left free (a) According to S. Austin Epis 108. Christ left power vnto
his Church to determine how the Euchariste should be ordered and indeed the Church-goucrnours are the proper ministers of Christ and the dispensers of the mysteries of God 1. Cor. 4. in consequence of which the Church has authority to constitute and appoint in order to dispensing the Sacraments what she shall judge expedient according to tyme place and persons but with that prouiso that she alter nothing pertaining to the nature or essence of them muesting his Church with authority and power to dispense and order therein so the integrity and substance of the Sacrament be not prejudiced as in prudence she might thinke fit in regard of places tymes persons and circumstances (b) Communion vnder the form of bread onely was practiced in the primitiue Church according to the best antiquity prouing the lawfullness thereof out of the 2. and 20. chapter of the Acts. For example S. Austin Epis 6. ad Casulanum S. Bede in 20. Act. and indeed many of the first Christians were Nazarits who were bound by their vow not to drink any licour of grapes pum 4. wherfore since the legall ceremonies of the old law were in force as appears by the fame chapter of the Act. doubtless those new Christians receiu'd the Sacrament of the Euchariste vnder one kinde onely Besides S. Cyprian that liu'd in the first 300. yeares l. de lapsis set's down two examples of communion vnder one kinde Again S. Hierom in epitap Paul ad Eustach e. 23. S. Austin l. 3. de consensu Euang. c. 23. affirme that Christ gaue the Sacrament of the Euchariste vnder the form of bread onely vnto the Disciples going to Emmaous Moreouer Tertull. l. 2. ad vxor l. de Orat. attest's that it was a practice or custome to take Christs body forthwith or to carrie it home and defer the taking to an other tyme. Lay-communion vnder one kind only was practised in the primitiue Ages as plainly doe euidence scripture and Father-Testimonies preseruing of the Eucharist vnder one sole kinde as spirituall prouision for sick persons which though they were Priests did nor communicate in sickness but vnder one kinde de onely namely bread (c) The custome of communicating Infants continued in Some Churches till the dayes of Hugo de S. Victor who liu'd about the yeare 1130. for l. 1. c. 2. de caeremon he affirmes that the Priest with his finger dipt afore in consecrated wine ministred the Sacramen of the Euchariste vnder the form of wine vnto Babes newly born they being able to suck Besides in the ancient Roman office cap. de Sabbato parents are admonished not to suffer their children to suck milk vntill they had communicated But now the Church for good and iust reasons hath wholy abolished that custome and a principall motiue there of was to resist the heresy which euen in those days the Bohemian Hussits had spread teaching that Infants could not be sau'd without receiuing the Euchariste and an other reason of taking away that practice was the eminent danger of prophaning so holy a Sacrament because of the great number of children and the distribution of the Sacrament vnto Infants in one sole kinde also Namely wine for albeit these could not eat the sacramentall bread yet they might suck the sacramentall wine from the Priest's finger which truly they did according to the custome of some Churches Again lay-communion * ConueniÅt omnes Doctores Caetbolici communionem sub vtraque specie fuisse in vsu in quibusdam Ecclesijs eiusque meminerunt S. Dionys cap. 3. de Eccles Hierarch S. Iustinus Martyr Apolog 2. S. Gregor l. 3. Dial. cap. 36 alijque Patres vnder both kindes was anciently practised at some tymes in seuerall precincts of particular christian Churches as doe plainly shew the writings of primitiue Fathers And S. Leo the first being supream Pastor in Church-gouernment vnder Christ by a speciall ordinance commanded publick lay-communion at Easter vnder both kindes the chiefe intent whereof was to discouer the manichean heriticks who to conceale their heresy these sectaries did foolishly belieue that there was a good and euill God and as foolishly held wine to be created by the euill God and therfore had an abhorrence of it were obserued to receiue the sacramentall bread at Easter which sole kinde was then in practice with Catholicks promiscuously Again lay-communion vnder both kind's was abrogated absolutely and vniuersally because of certain Bohemian sectaries named Hussit's that condemned lay-communion vnder one kinde only teaching both kind's as necessarily required to all Christians vnto saluation In detestation of this heresie as also for other good reasons the generall Councell of Constance obliged all lay-Catholick's to communicate in one kinde and indeed the Church of God ought to exercise her authority to the crushing of all heresies in the bud Yet the Greek-Church continued lay-communion in both kind's though it did not esteem both the species of the Sacrament necessary to saluation For in the generall Councill of Florence which was called with design chiefly to setle concord and vnion between that and the latine Church neither the greek or latine Fathers did except against lay-communion as to the practise thereof vnder one sole or both kinds whereby it is euidently manifest that Christ hat left it in the Churches liberty to determine and appoint the distribution of the communion vnto meer lay-people in one only or both kind's as it shall think fit according to the various condition of tymes places persons and circumstances so that though in this present age lay-communion be giuen in sacramentall bread alone through all the precincts of the easterne Church neuertheless it is in the power of the supreme Pastour to change that into another vsage of both kind's if he shall see as good reasons to moue him thereunto as he seeth cause to continue it vnder one sole kinde viêªt videlicet in opposition and detestation of moderne heresies First in regard of many Lutherans who beleiue that Christs body only is contained with the bread and his blood only with the wine and not all Christ entirely which is a manifest ignorance for wheresoeuer Christ's body is truly really and substantially from the day of his Resurrection there it is truly * Rom. non amplius moritur Christus aliue being impossible for Christ to die again and since the life of the flesh * Leuit. 17. anima omnis carnis in sanguine is in the blood Leuit. 17. it followeth euidently that wheresoeuer Christs body is there his blood is also and since Christ hath deuested himself of no reall thing that he once assumed and whatsoeuer he assumed was vnited hypostatically to his diuine person it is again plainly euident that wheresoeuer * S. Ambrosius vbi carpus Christi Christus est Christs body blood or soul is there is all Christ entire without separation of one part from another and albeit the words that consecrate Christs body according to their proper
of sacramentall confession to purge out the leauen therof wherby he is cured For as a wounded body cannot be healed while the arrow that gaue the wound continues therin so neither a wounded soul can be cured whiles sin remaines that wounded it Wherfore as an impostume that breaks not outwardly causeth corporall death so sin's that stay within the soul * S. Aug qui inconfessus lates inconfessus condemnaberis vnconfessed cause eternall death Wherby euidently appears the greatness of the hazard that sinners run which (g) S. Cyprian l. de lapsis writeth thus Let euery man confess his sinnes while he is aliue while his confession may be accepted while his satisfaction and remission giuen by a Priest is gratefull in the sight of God defer confession of their sins till great sickness sieze on them and such be like vnto malefactors that confesse their wickednes at the gallowes when they can sin no more being depriued of further opportunity to sinne so that their sins do rather leaue them then they their sins Besides this kinde of slow-negligent penitents seldome confesse vnto iustification of life retaining for the most part an affection to their former transgressious in consequence of which they die in their wickednesse for loue to and remission of sin are inconsistent together Furthermore as a man that is afflicted with many grieuous wounds cannot performe any hard work so a penitent oppressed with many deadly sins togegether with violent sickness cannot * Psalm 14. dereliquit me virtus mea stand against the difficult assaultes of the deuill CHAR. XIIJ. OF SATISFACTION THE CONTENTS The integrity of sacramentall penance requireth sacramentall satisfaction the propriety wherof is to discharge the debt of temporall punishments which euen after the pardoning of sin as to the guilt thereof oft remaines behind vnsatisfyed satisfaction hath nothing of weight with it vnlesse the penitent that satisfyes be in state of grace God scourgeth euery son whom he receiueth neither holy scriptures nor ancient Fathers exhorte sinners to turne to God with inward penance only outward penance is required namely fasting praying Almes deeds and other painfull afflictions outward penance doth not preiudice the satisfaction of Christ from the merits whereof proceed's whatsoeuer it hath as conducing to heauenly blessedness SAtisfaction is a painfull and laborious exercise of some one or more outward good works namely fasting praying or giuing of Almes c. which a Penitent (a) Satisfaction consistes in the exercise of painfull works appointed and enjoyned by a Ghostly-Father in manner of commande and indeed if such works were required by way of counsell onely the Penitent might choose whether he would receiue the whole entire Sacrament of Penance or not being satisfaction pertaines to the integrity fhereof by command of his Ghostly-father * Satisfactio debet esse actus voluntarius nam qui inuitus poenanae sustinct dicitur potius satispati quam satisfacere voluntarily embraceth for the remitting of temporall paine due to his sins as offences against God together with full purpose to sin no more The prime propriety of satisfaction is to discharge the debt of temporall punishment which after pardon of sin in order to it 's mortall malice and eternall paine if the sin be mortall often times (b) The Council of Trent fess 6. cap. 14. declar's that satisfaction is one part of sacramentall penance enjoyn'd to the remitting of temporall paine which according to holy scriptures is not all waies taken away wholy together with the guilt of sin and the Council of Trent fess 14. cap. 8. expresly teacheth and cap. 12. defineth Sub Anathemate that often tymes God remitteth the guilt of sin vvithout foregiuing the temporall pain due thereto and vponthis catholick assertion is grounded christian faith in order to Indulgences and Purgatory the fire whereof purgeth away temporall pains due to sinnes afore remitted remaines behind vnpaid Although a penitent sinner by a perfect act of contrition or reall receiuing of the Sacrament of Penance finde grace again in the sight of his Creatour Neuertheless he is not alwaise deliuered from temporall afflictions For example God as soon as he saw Dauid's contrition and detestation of the adultery which he had committed with Bersebe and the Murther that the had exercised on Vrias her husband remitted the guilt of those sins and receiued him into fauour again yet notwithstanding his happy reconciliation he was left to endure many temporall calamities euen in order to the offences pardoned afore For afterward God raised euill against him in a great measure The child that was borne vnto him died the sword neuer departed from his own house sundry of his seed were violently slain and his people rebelled against him In like manner although Moyses and Aaron long before their death 's got remission of the guilt of their incredulity contracted * Num. 20. Moyses Aaron Deo contradicebant non loquentes ad Petram in conspectu filiorum Israel quod tamen Deus praeceperat illis at the waters of contradiction Num. 20. belieuing not God to sanctify them in the presence of the children of Israël (c) According to S. Anstin l. 16. con Faus Manich. c. 16. Moses and Aarons sin of incredulity was remitted them long afore their death yet in punishment of that very fault committed afore they were not suffered to conduct his people into the land of promise which was the thing they passionately coueted Again (d) S. Chrysostom hom 80. ad popul Antich discoursing vpon those words Math. 12. The men of Niniue did penance at the preaching of Ionas writes thus Euery where sack-cloath euery where Ashes euery where Teares and the king of Niniue himselfe left his Throne laid aside his Royall Robes put on a hair shirt and powdered his head with ashes whereby the Town was deliuered from destruction the people of Nineue at the preaching of Ionas the Prophet belieued in God Ionas 3. and turned vnto him in tribulation of soul wherby doubtless they procured pardon of their transgressions in order to the guilt therof Neuertheless they voluntarily afterward exercised works of satisfaction for they proclaimed a fast of three dayes put on sack cloath euen from the greatest to the least of them and turned from their euill wayes in bitternesse of sorrow Besid's S. Iohn Baptist Mat. 3. after he had seuerly reproached the Iewes to whom he preached saluation for their grieuous sinnes and exhorted them to penance he inferred vpon it thus do therfore fruits * S. Hierâ—â— nymus in 2. Joells per fructus dignos poenitentiae intellig in ieiunium orationes eleemosynas id ganus alia worthy penance thereby distinguishing penance that is to say inward contrition and detestation of sins comitted from outward good works thence proceeding as obserueth S. Gregory hom 20. in Euangelia And indeed a sinner that is really penitent detesteth and abhorreth his sinnes and turneth to the
exercise of good works opposite therto namely fasting praying Alms deeds c. S. Iohn did not require of the sinfull Iewes inward detestation of their transgressions only but exacted likewise the exercise of painfull works outwardly as to compensation or satisfaction thereof wherefore as fruit's do suppose the Tree that produceth them so good work 's which be fruites of penance suppose sinnes pardoned afore through penance taken in the sense mentioned in consequence whereof they suppose somthing of temporall paine due therunto otherwise they ought not to be called fruit's worthy of penance since after the remission of sinn's in order to the guilt thereof nothing remaineth that requireth fruit's worthy of penance if temporall pain be laid aside for the malice of sin which is it's mortall guilt cannot be taken away in part to wit partly by contrition and partly by painfull works outwardly exercised being indiuisible and without parts so that to exclude temporall punishments as due to sins remitted afore is to ascribe nothing to outward works of satisfaction in reference to penance which is contrary to the word 's vttered by S. Iohn Do fruites worthy of penance And hereby is required besid's meer works of penance proportion between the works and the sin 's committed as plainly shew's the word worthy * S. Grego hom 20. non debet inquit esse par fructus boni operis eius qui minus eius qui amplius peccauit For example one that sinneth little is liable to less satisfaction then another that sinneth much Caeteris paribus and although sacramentall satisfaction be proper only to the new law established by Christ yet taken in the generall sense in order to temporall paine that remain's after the guilt of sin is blotted out was in all times a necessary requisite for the obtaining eternall life as doe clearly euidence the scripture-testimonies sett down Howeuer no satisfaction is worthy vnless the Penitent that satisfyes be in the state of grace and therby incorporated into Christ for satisfaction is made worthy only through the merits of his death and passion the application wherof is an effect of his supernaturall friendship which is not between him and a sinner continuing in the state of mortall sin in consequence of which outward works worthy penance do suppose sanctifying grace in him that worketh worthily vnto remission of temporall paine Furthermore this catholick doctrine is euen agreable to the dictates of naturall reason for as much as amongst men it is not enough that he who wound 's the honour of his neigh hour conceiue inward griefe of that offence only but he ought also to exercise an outward action to the restoring of the honour taken away which hath something of satisfaction in order to the party offended and something of pain in order to him that offendeth so (e) According to S. Leo. ser 7. de Epiph. Domini No man is so clens'd from sin as that neither iustice can findein him what to condemne nor mercy what to pardon it is expedient for him that is a penitent besids an act of inward detestation of his sins to endure something to the satisfying of God as to the dishonour done him therby and as by sinning he hath vsed ill the creatures of God taking inordinate delight therin so he ought to suffer from creatures something of affliction to the repairing of the injury that God suffereth on that score the diuine iustice exacting that satisfaction of penitent sinners whom he chasteneth after their admittance into his fauour God scourgeth euery son Hebrae 12. whom be receiueth for his better correction and amendment Again since euery sin how great and malicious soeuer is remitted as to the guilt therof by (f) Contrition necessary to iustification requires not any certain degree of intensness or certain endurance of tyme for contrition how remiss soeuer it be and how litle soeuer it endures is either formally and indeed an act of perfect charity or importes as much in consequence of which the least measure or degree of true contrition that includes the loue of God aboue all things is inconsistent with deadly-sin euery contrition how litle-soeuer contained within the bound of true contrition and since most sin's haue an * Haecinaequalitatis ratio deprōpta est ex Concil Trid. quod sic ait qui non peccarunt per ignorantiā quique semel a peccari daemonis seruitute liberati accepto Spiritus sancti dono sciētes Templum Dei violare Spiritum sanctum cōtristare non formidarūt minori venia indulgentia digni sunt vnequiall and different malice one being greater then an other reason requires in conformity to diuine equity and iustice that a sinner who through lesser contrition is reconciled to God and becom's Heire of blessedness doth so receiue remission of sins that neuertheless he suffer withall something of affliction to compense the remissnes of his contrition In respect of this painfull satisfaction endured after the remission of the guilt of sins the Sacrament of penance is called by holy Father 's a Laborious baptism whereby it is distinguished from the Sacrament of baptism which washeth away at once both the pain and guilt of sinns as often as it is worthily receiued and the reason of difference in order to their effects respectiuely beside the will of God that hath invested these two Sacrament's with an vnequall power of working is because such as after the receiuing of sanctifying grace through baptism whereby they be deliuered out of the seruitude of sin and the diuell doe knowingly and by a voluntary act of their own will sinne again pollute the Temple of God which is their soul and grieue the Holy Ghost as far as lyeth in their reach deserue less pardon and indulgence in consequence whereof the application of Christ's merits made in the Sacrament of penance ought to be less perfect in order to remission then the application of the same merits made in the Sacrament of haptism yet it would not be less as to perfection if meer contrition or the meer Sacrament of penance should at all tymes procure full remission in order to the guilt eternall and temporall paine of sins committed after baptism (g) S. Chrysos hom 5. in Epis ad Hebrae makes this difference between the wicked that receiue from God in this life riches dignities c. and the good which endure miseries and afflictions to wit God so carries himself toward 's the wicked that albeit he let 's them haue full enjoyment of worldly fortunes neuertheless will punish them in the next life But during the present life God is wont to punish the good that deliuer'd thereby from the vncleaness of sin they may depart out of the world without reproach Wherefore the Sacrament of penance doth not so remit sins but that in remitting the eternall pain corresponding to the malice of them it changeth eternall into temporall paine that remaines behinde as a iust
immortality of the soul vsing that scripture-testimony I am God of Abraham God of Isaack God of Iacob and subsumeth thus there is no God of the dead but of the liuing arguing therby that the dead rise again since their souls doe not die with their bodyes Besides it is obseruable (o) Oachinus an Apostata Capucin cutteth an argument out of the cited Chap. Macchabae 2. against Purgatory arguing thus If there were a Purgatory though there were no Resurrection of the dead neuertheless prayers offered for the dead might not be in vaiue because the souls thereby might obtain deliuerance from their pain 's that Ochinus an Apostat Capucin fryer abused the fore mentioned scripture-testimony 2. Macchab. 12. to destroy Purgatory and after the very same way of arguing Mr. White abuseth it to ouerthrow a catholick assertion that teacheth the deliuerance of souls out of Purgatory in vertue of holy Churches suffrages Likewise sundry hereticks haue made vse of the same Text to weaken the authority of the books of Machabies pretending that the words If those that were shain should not rise again containe a manifest errour namely that soul's die with their bodies and rise again wherby is plainly euident that it is no difficult business for a man that is wantonly ambitious to be singular in teaching to cut out of scripture abortiue interpretations and to fit them to his vain vnquiet fancy by which he is biassed But how happens it that Mr. White alledgeth scripture-authority vnto the deteyning of good souls in Purgatory till the generall Resurrection * Mr. White in Dimenso 2. affirmamus itaque nos euideter conuinci ex hoc testimonio non solus poenis Purgatorij animas ante Resurrectionem and to lay claime to euidence in his deduction from thence It is not his custome to fly to that sanctuary for protection of his Nouelties nor to acknowledg euidence enough in the scriptures themselues to determine any controuersy for he expresly writeth that It were as ridiculous to seeke the decision of controuersyes out of the Bible as to cut with a Beatle or knock with a straw howeuer it seemes he hath a good minde to cloath his doctrines in the scripture colour's when that holy liuery how vnhandsomly soeuer put on may serue him for a disguise From the premises is euidenced how little reason Mr. White hath to boast of the two mentioned scripture-Testimonies viz. 2 Machab 12. 1. Cor. 15. vauntingly saying These two texts therfore remaine inviolable as first not to be resisted without manifest violence secondly pointing at the very knot of the controuersy that souls once engaged are not capable of that eminent good of being deliuered from their pain 's before the Resurrection And from these pitifull inferences he passeth vnto other scripture-Testimonies wherby he endeauour's to proue that euen blessed souls haue need of prayers but of his vnnaturall and irrationall arguments as to this point the Character of the Church triumphant shall giue euidence enough CHAR. XVI OF HOLY ORDER THE CONTENTS As God in the old law constituted superiour and inferiour Ministers to serue in the Temple so in the new law he hath appointed Bishops Priests Deacons Sub-Deacons c. one more eminent then an other to dispense diuine misteries in the Church of Christ Though euery Bishop is a Priest neuertheless enery Priest is not a Bishop to confer the Sacraments of holy Order and Confirmation is proper to Episcopall authority onely there be seuen Ecclesiasticall Orders taken in the proper sense corresponding to as many distinct functions exercised in relation to the celebrating of the holy Euchariste clericall tonsure can make noe good claim to an Ecclesiasticall Order taken in the proper sense Episcopacy in an holy Order the noblest part of the Churches Hierarchy a proper Sacrament and imprint's a speciall character in the soul of him that is ordain'd a true Bishop Bishops and Priests down from the Apostles till these tymes embraced a single life answeres to sundry Arguments made in fauour of Priest's Marriages HOly Order taken in the restrained Ecclesiasticall sense (a) 1. Timoth. 4. Neglect not the grace S. Paul saith that is in thee vvhich vvas giuen thee by prophesy and imposition of hand 's of Priesthood S. Chrysostom hom 13. commenting vpon this sacred Text affirmes that the Apostle meant by imposition of hand 's the Sacrament of holy Order which Timothy receiu'd of him after the same manner Theodoret interprets the sacred Text 2. Timot. 1. Stirr vp the grace of god vvhich is in thee by the imposition of mine hands That is by my ordaining thee who am a Bishop and S. Ambrose writing vpon the same Text implyes in the imposition of hands all the outward actions and words which were done and said ouer himselfe when he was ordain'd a Priest Besides in the primitiue Church when a Bishop confer'd the holy Order of Priesthood he vsed to bless the party ordain'd lye his hands on his head and giue him power to offer sacrifice for the liuing and the dead in the name of our lord that is in the room of Christ In consequence of the premises since in the ordination of Priests grace is giuen by an outward sensible sign holy Order is a Sacrament of the new law and so is desin'd by the Council's of Florence In the Decree of Pope Eugenius And Trent sess 23. can 4. is a proper Sacrament of the new law whereby a reasonable creature of the male sex * Baptismus requiritur in eo qui ordinatur quia baptismus in re suscept us est Janua aliorū Sacramentorum cuius proinde characterem character Ordinis supponit vt patet ex cap. si quis presbyter and baptised is ordained and enabled to perform the ministery of the Euchariste or in the celebration therof to serue after a speciall manner (b) Diaconesses mentioned Epis ad Timoth. could make no more claim to an Ecclesiasticall Order taken in the proper sense then the Religions men and women of those dayes being they had no power or iurisdiction as to the accomplishing or administring of a Sacrament And although Deanship Arch-Deaconship Priorship and Abbat-ship lay claim to something of Ecclesiasticall iurisdiction neuertheless by vertue of their institution and consecration they receiue no power to administer a Sacrament or to serue specially in the administration therof and t' is the same as to Arch Bishops and Patriarchs considered precisely in order to the dignity they haue ouer and aboue the Order of Bishops in vertue of his ordination * Hieron Epis 57. quae est ad Euagrium vt sciamus inquit traditiones Apostolicas sumptas de veteri Ecclesia puta ex Vaticinio Jsaiae cap. 6. Assumam exijs in Sacerdotes Leuitas quod Aaron filij eius Leuita in Templo fuerunt hoc sibi Epistopi Presbyteri Diaconi vendicant in Ecclesia S. Hieron locum Isaiae intelligit ad literam de Apostolis
Angell is not a Cherubin or Seraphin that being a peculiar Order of Angells distinct from the rest And albeit that S. Hierom and but he alone among all the ancient ecclesiasticall writers doth assert in his Epistle 85. to Euagrius that in the primitiue times a Bishop and a Priest were one and the same thing also that Bishops got superiority ouer meer Priests rather in respect of ecclesiasticall constitution then diuine institution yet no man must argue thence that S. Hierom did deny a Bishop taken in the ordinary ecclesiasticall sense to be distinct from a meer Priest without hauing him contradict what himselfe hath written in sundry other places which were to play the part of an vniust Iudg. Besides it is not consonant at all as to reason that so great a learned Prelate as S. Hierom should be ignorant of bishops superiority ouer meer Priests in regard of iurisdiction and order as to diuine right since Timothy whom all interpreters and Fathers call Bishop was inuested with iudicatory authority ouer meer Priests as doth plainly appeare by the Apostles own words 1. Timoth. 3. Against Priests receiue none accusation but vnder two or three witnesses Moreouer S. Hierom doth not deny in the epistle afore alleadged the superiority of Bishops ouer meer Priest's to be grounded in the truth of our lord's disposall for he doth assert only that maiority to proceede rather or more from ecclesiasticall custome then from a true ordinance of Christ for as much as ecclesiasticall constitutions haue rendred the dignity of Bishop's more eminent then it was in primary times adding thereunto preeminence of places in the Church peculiar ornaments and priuiledges to consecrate diuerse thing 's which meer Priest's cannot doe Howeuer S. Hierom doth assert expresly ordination that is power to ordain Priests proper to Episcopall function only in his said Epistle to Euagrius and likewise power to confer the Sacrament of Confirmation in a Dialogue writen against Luciferus But it is conceiued by coniecturall deductions from the writings of S. Hierom that in his Epistle 85. to Euagrius * Credibile etiam est S. Hieron prae oculis habuisse Ioannem Ierosolymae Episcopum qui iniustè afflixerat eum fratrem ipsius voluit deprimere fastum eius Legatur Epis 61. ipsius Hieron he playd the Oratour vsing the figure hyperbole being heartily angry with certain Deacons that ambitiously preferred themselues before Priests or at least suffered themselues to be preferred wherfore to suppress their inordinate ambition and extream insolence he made a parity between Bishops and meer Priest's which doubtless he meant only in respect of the great and maine function in order to the celebration of the holy Eucharist that is equall and common alike to both of them * Est propositio de fide quod sint 7. ordines communiter dicti presbyte ratus Diaconatus c. vt patet ex Concilijs Roma sub Syluestro can 7. Carthag 4. cui interfuit S. Aug. Trid. sess 32. catechismus Trid. cap. de ordine recenset omnes 7. ordines sigillatim As touching the number of ecclesiasticall Orders it is a constant Tenet of catholick faith that there be seuen orders taken in the proper sense viz of Priests Deacons sub-Deacons Acolists Lectours Exorcists and doorekeepers corresponding to as many sundry functions which are exercised in reference to the celebrating of the Eucharist The first is the consecration therof proper to Priest's alone the second administration of the Sacrament which belongeth to Deacons The third is the preparing of the sacramentall matter wherunto Sub-Deacons are ordained the fourth is the presenting of the matter at the Altar and vnto this function doth relate the order of Acolits But the other three orders regarde the disposition of such as be attendants only at the time of celebrating the Eucharist among which some are vnbelieuers and doore-Keepers are ordained to debarre and keeper of such Persons others haue a desire to belieue aright but are not sufficiently enough instructed for the perfecting of these Lectours are ordained Others though they are true belieuers and want no instructions yet in as much as they be possessed with deuills or otherwise vexed by them Exorcists are ordained for their meet help (f) According to Pope Innocent the third and other Orthodox writers before him namely Steph. Eduensis In opus de Sacra Altaris pr. 6. all the functions proper to the seuen orders were represented in the outward actions of Christ And S. Austin and other ancient Fathers affirme that Christ represented the Sacrament of penance in the raising of Lazarus for as much as he commanded the Apostles to vntye the cords that bound him Again S. Austin Comment In Ioan. c. 9. says that the washing of the mans eyes that was blind from his birth in the water of Siloe was a figure of christian baptism And all these seuen ecclesiasticall orders are figured and represented by sundry actions which Christ exercised on earth For example Christ Io. 3. made a scourge of small cordes and droue out of the Temple of Ierusalem those that sold oxen sheep Doues and changer's of money wherby are figured Door-keepers whose office is after Christ's example to shut the Church doores againsT the vnworthy and open them to the worthy Christ Luc. 4. read the Prophesie of Isaias wherin the Order of Lectours is signified their office being to read the holy Prophesies Christ Mark 8. cast out Deuills wherby Exorcists are represented Christ Io. 8. sayes I am the light of the world Wherunto doe relate Acolites the carrying of burning candles to enlighten being their function Christ Io. 13. preparing to celebrate the Eucharist tooke a Towell girded himselfe and powered water into a bason to wash his disciples feet in which action Sub-Deacons be expressed for one office of these Ecclesiasticall Ministers is to prepare water for celebrating of the Eucharist and to wash the Corporalls as is prescribed in the Roman Pontificall Christ Mat. 26. at his last supper distributed to his Apostles the Sacrament of the Euchariste and afterward Io. 13. preached vnto them in these two actions are shadowed deacons whose office is to preach and sometimes to distribute the Sacrament of the Euchariste as doth appeare plainly by the hystory of S. Steuen and S. Lawrence which as Deacons exercised the said actions Again Christ at his last supper did offer the sacrifice of the Euchariste that is of his body and blood which is proper to Priestly function * S PP Aug. Gregor alâ—â— testaÌ„tur Christum actione illa qua suscitauit LazaruÌ„ iussitque eum vinculis quibus erat ligatus ab Apostolis dissolui adumbrasse nostraÌ„ poeniteÌ„tiam potestateÌ„ traditaÌ„ Ecclesiae pro remitteÌ„dis peccatis Et Aug. comment in Euang Ioan. dicit ablutionem oculorum caeci naii ad natatoria Siloe tepraesontasse ablutionem nostri Baptismi In like manner Christs actions expressed in raysing vp of Lazarus and in commanding
him that is ordained a Bishop which is the Tenet of all catholick writers that assert Episcopacy to deriue it's institution from Christ and to be an ecclesiasticall order taken in the proper sense for the Council of Tent sess 23. c. 4. can 4. doth define the Sacrament of Order to imprint a character which definition being absolute without restriction or distinction between one order and an other it doth euidently follow that all orders doe imprint a character which is a spirituall signe deriued into the soul wherby a man is muested with power to exercise certain ecclesiasticall functions in order to the ministery of the Eucharist and it matters not that the priestly is more worthy and excellent then the Episcopall character as distinct from it for the impression of a new and distinct character is not grounded in the more or less perfection and excellency of a precedent character but in the distinction of powers and abilities in reference to exercising the ministery of the Euchariste neither Matters it that Fathers and Councils when they number the Sacraments of the new law do acknowledg seuen only comprehending holy order for one for in so numbring of them they consider holy Order in (l) According to the Ancient Fathers ordination of a Bishop and a Priest is said to be one and the same that is taken in the generall sense and holy order so taken is but one Sacrament onely but a Bishop taken in the proper sense euen according to S. Hierom. Dial. con Lucif hath in the Church the preeminence which Aaron had in law of Moses and to meer Priests he giues that Degree of preeminence onely into which the sons of Aaron were inuested Besides s. Epiphan l. de Sacerdot dignit c. 6. calleth Episcopacy a Deified Order and cap. 7. assert's difference between a Bishop and a meer Priest being God exact's not the same thing 's from a Priest as from a Bishop that has preeminence aboue him a genericall signification as it containeth all it's sundry species or kinds Wherfore in as much as according to the rules of Logick what can be rightly affirmed of a thing taken in the generall sense may be also affirmed of all the sundry species contained therin it doth plainly follow that since ecclesiasticall order taken in its genericall signification is a Sacrament and doth imprint a Character euery true species therof is a Sacrament and imprinteth a Character In like manner Fathers and Councils reckoning seuen Orders they do coÌ„prehend Episcopacy vnder Priesthood And for as much as Christ had but one spouse which is the Church a Bishop and a Priest that supplieth his room and representeth his Person in the ministery ought to be married to the Church only * S. Hieron in sua Apolog con Jouin Apostoli inquit vel virgines vel post nuptias contineÌ„tes fuerunt id est absquo vxorum consortio wherfore the Apostles after they were ordained Bishops and Priests led their life 's in all godliness purity and chastity and this apostolicall practice Bishops and Priests down from them to these times haue religiously obserued S. Hierom L. in vigilantium exclaimeth against some Modern Hereticks of those times for taking such of the people only to be Priest's as had (m) According to the second Council of Carthage continency was enioyned to Bishops and Priests the ancient Fathers there assembled declaring with one accord that they ought to obserue it being the Apostles taught it and antiquity kept it Besides the first Council of Nice put forth an ordinance that Bishops Priest's and Deacons should entertaine no woman in their families except Mothers Grand-mothers sisters and Aunts making no mention of wifes From whence S. Basil Epis 17 infer's that to take wifes after the receiuing of holy Order was not permitted And indeed Clergy-men of those dayes had so great a reuerence to chastity that euen the Arian Bishop's ordain'd no man that was marryed as witnesseth S. Epiphan her 37. moreouer it was neuer permitted in the Church of Christ that a Bishop or Priest might marry as appear's by the Testimonies of ancient Fathers of the Greek Church though now this Church faln into schism differs from the Latins in opinion and practice as to such as had wifes before their ordination wiues contrary to the custome of both the Eastern and western Churches that allwaies promoted to the maior-Maior-orders Virginia or such as were esteemed chast and pure from all carnall vncleaness and though in the primitiue times when there was great scarcity of single persons as proper and fit to be ordained Bishops Priest's Deacons and Sub-Deacons the Church-gouernours tooke of married men for the exercising those functions neuertheless these did not accompany with their wiues after their ordination but led their liues in all purity and chastity as did their wiues also according to a mutuall promise of continency and since the Priests of the old law to whom marriage was permitted as it were of necessity to multiply the people of God and who did sâ—adow only in their ministery what the Priests of the new law do really offer in their sacrifices viz. the true and reall body and blood of Christ in memory of his death and passion did abstain not only from the carnall embracement's of their wiues but also from the houses wherin they resided before they were to enter into the Temple for the performance of their spirituall functions respectruely it is most consonant as to reason that Priest's of the new law doe obserue continency together with purity and holyness Besides the vnmarried careth for the things of our lord how he may please him but he that is married careth for the things of the world how he may please his wife 1. Cor. 7. Wherfore such as leaue the world to be ordained Bishops Priest's Deacons and Sub Deacons ought to leade a single life without wifes and truly in regard therof there is less danger of dissipating ecclesiasticall goods and conuerting them to the making vp of inheritance for Clergy-mens children Furthermore Priests vnmarried are in a better condition to reproue the vices of lay-people then if they were married and for as much as they are single men they be less vnquiet contentious and troublesome to their flock not seeking to enrich children which they haue not Iouinianus and VigilaÌ„tius were the first sectaries that stood vp in defence of Priests marriages and Luther and Caluin raysed vp againe that heresy after that it had been dead and buried for many ages teaching that it is not only lawfull for Peiests to marry before but euen after their ordination These are followd by all the sectaries of the present times And knowing well that the opinion contradicteth all antiquity they labour to make it agree with the holy scriptures whence they cut out weak interpretations and form coniecturall deductions only abusing sundry text's for Example God says Gen. 1. bring forth fruit and multiply whence they very weakly
argue a precept obliging all to marry For those words cannot carry a command since they were vttered to men and beast alike which are not capable of a precept howeuer if God therby had commanded marriage it cannot be meant in order to all men joynt and seperate for thence it plainly followeth that Abel (n) In the law of Moses Iosue Elias Elisaeus and Ieremy renown'd for sanctity of life were neuer marryed according to S. Hierom and S. Ambrose Besides 2. Machabae express mention is made of reclus'd Virgin 's in the Temple And it matters not that the sacred Text. Deut. 7. saith that there shall be neither male nor female barren among you For neither the one nor th other was counted barren because of being vnmarried but in regard in marriage they wanted children which kind of barreness was counted in those dayes as a reproach or malediction because God had promised plenty of children to married people that obseru'd his commandement's Iosue Daniel S. Iohn Baptist S. Iohn Euangelist and sundry others which led their life 's in all chastity did transgress a diuine law and consequently sinned mortally which were a blasphemy to say of such godly Persons Again from the words of the Apostle 1. Cor. 7. for to auoide fornication let euery man haue his wife and let euery woman haue her own husband they as weakly infer marriage to be enioyned euery man and euery woman for the Text is meant of such as are married already and so the Apostle doth interpret his meaning saying in the same Chapter Art thou bonnd to a wife seeke not to be loosed Art thou loosed from a wife seeke not a wise be that giueth his Virgin to marriage doth well and be that giueth her not to marriage doth better wherfore the alleadged words be vttered in respect of the marryed the Apostle signifying therby that although it were good for a man not to touch a woman or for a woman not to touch a man but to abide euen as he did a chast Virgin neuerthelesse he asserteth it lawfull for euery married man to vse his wife and for euery married woman to vse her husband that therby fornications and other vncleanesses may be auoided In like manner they abuse the scripture 1. Timoth. 3. and Titus 3. that say a Bishop must be a husband of one wife arguing thence an Apostolicall precept obliging a Bishop to take a wife for it plainly appeares by the Apostles own practice and sundry Council's and the ancientest Fathers-testimonies that S. Paul did not mean that a Bishop after his ordination might marry or if married afore might lawfully perform the act of Matrimony because there is not one example in all antiquity that shews permission giuen (o) According to the custom of the primitiue Church no married man could be ordain'd vnless he had promised afore his ordination continency with his wifes consent as seuerall Councils haue declar'd and Iouinian the Heretick ingenuously confesseth this truth according to S. Hierom. l. 1. adversus Iouinia Thou confesseth saith this great Doctour to Jouinian that he cannot be à Bishop that beget's children in his Diocese othervvise if he be perceiu'd he shall not be counted as a Husband but he condenm'd as an adulterer to the married to be ordained Bishops or Priests vnless first they had made a promise of continency together with their wiues consent thereto and their promise to liue in all continency likewise wherfore the true meaning of the Apostles words is that a man which hath been married more then once ought not to be ordained a Bishop and so of necessity he meant both in regard the place cannot be vnderstood in reference to Polygamie which signifies marriage of one single man with many women together polygamy being inconsistent with Christian religion as also because the (p) According to the ancient Fathers namely S. Hilary in Psal 117. Epiphan haer 5. 8. S. Hierom l. 1. con Iouian S. Austin l. de gra lib. arb cap. 4. S. Paul was neuer married Howeuer Clement Alexandri and onely he asserted a contrary opinion conceiuing that he was able to proue from holy scripture that S. Paul had been married but Theodoret Oecumenius count's it folly to inâ—er from holy scripture S. Pauls marriage Apostle Timothy and Titus were Bishops vnmarried as doth witness all antiquity but S. Paul with great reason permitted such as were but once married to be ordained Bishops because among the people of Creet where he was the chief Church-gouernour it was a difficult business to finde Virgins the * Secundum Baronium in Annal Eccles ad an Christi 58. leges Cretensium cogebant vt quilibet à puero vxorem duceret lawes of that Country commanding euery man and woman to marry as note h Baronius in his Ecclesiasticall Annals Moreouer in fauour of Priest's marriage they doe alledge S. Paul's word's that say Thess 13. Marriage is honourable in all and the bed vnpolluted inferring from thence an obligation vpon euery man to marry which inference doth carry a manifest weakness for it is certaine that the marriage of adulterers and adulteresses is dishonourable and infamous besides marriage contracted between Brother and sister is not honourable wherfore the true meaning of the Apostle is that marriage ought to be honourable among ass that is to say the married ought so to haue marriage in honour as to know how to possess his vessel in honour and holinesse and not in the iust of concupiscence as the Gentils which knew not God 1. Thessal 4. and though marriage in it self be honourable and a great Sacrament neuertheless that doth not hinder the Church to constitute a law obliging the ordained to refrain from marriage since she forceth none to receiue ordination and to prohibit marriage in order to ecclesia â—icks is not to condemne it altogether as vnlawfull and diabolicall as did Simon Magus Saturnius and those other Marcionist's which are meant by the Prophecy of S. Paul 1. Timoth. 4. In the latter times some shall depart from the faith forbidding to marry Furthermore the afore mentioned sectaries to proue the lawfullnesse of their own Priests marriages doe produce S. Paul himself for a President saying that this great Apostle was married and led about his wife by the name of sister 1. Cor. 9. haue we not power to leade about a woman a sister and by the name of a faithfull companion Philip vltimo I beseech thee my faithfull companion wherby doth appeare their extream peruersness or blindness contradicting the consenting testimonies of the ancientest Fathers which assert this Apostles virginity as he himself doth also 1. Cor. 7. therfore I say vnto the vnmarried and vnto the widdowes it is good for them if they abide euen as I doe wherfore doubtless 1. Cor. 9. he doth not mean by a woman a sister a wife but some other deuout Christian woman that after the manner of Iewry did furnish him with necessaries
According to S. Austin l. de bono coniug c. 24. euery marriage is in order to generation but christian marriage onely is inuested with the dignity of a Sacrament haue nothing of a Sacrament taken in the proper sense viz for an outward practicall sign of sanctifying grace that is for a sensible ceremony that in vertue of it's institution can effectually sanctify which is an effect proper only to the Sacrament's of the new law wherof Baptism is the doore howeuer they be ciuill contracts conformable to the law of nature and by no diuine law forbidden and therfore lawfull * 2. Cor. 6. Nolite ducere iugum cū infidelibus yet the marriage of a christian belieuer with an infidell of what kinde soeuer when there appeareth danger of subuersion therby is against the dictates of nature which oblige euery one to auoide whatsoeuer tendes to his ruine in consequence whereof such marriages be vnlawfull in respect wherof the Apostle 2. Cor. 6. forbiddeth the Corinthians conuerted to the faith of Christ to beare the yoake with Infidells which is meant in regard of the danger as to subuersion and indeed no diuine ordinance making such marriages vnlawfull appeares either by the old or new Testament for Salomon euen at that time when the old scripture reported him to be loued of God and to walk in all the commandements of his Father Dauid married the daughter of Pharao and though God Exod. 34. prohibited Moses to make any compact with the Amorites and the Cananites which adored false Gods or to take wiues of their daughters for his sons (i) S. Austin l. de fide operibus c. 19. treating of marriages between Catholick's and Hereticks affirm's that in his dayes they were not counted as sinnes because in the new Testament nothing is commanded in Order to such marriages neuerthelesse that diuine prohibition according to the precise form of speech was in reference only to the danger of subuersion which by the law of nature euery man is obliged to auoide for God maketh the eminent danger of their ruine to be the ground of his prohibition adding these words Lest their daughters goe a fornicating after their Gods and make thy sons goe a fornicating after their Gods neither doth the new Testament expresse any speciall law that prohibiteth christians to marry with Infidells Besides in the primitiue times (k) Clodoueus king of France was conuerted to the faith of Christ by the means of his Queen that was a christian Again S. Monica S. Austins Mother preuail'd with her husband and S. Cicily with her spouse Valerianus to embrace the christian Religion which verifies what the Apostle saith 1. Cor. 7. The vnbelieuing husband is sanctifyed by a belieuing wife sundry gallant women for vertue and sanctity were yoked with vnbelieuing husbands and the supream prouidence blessed their marriages with happy success vsing them as a means to bring their said husbands to the marueilous light of christian faith Notwithstanding the catholick Church wisely considering that many spirituall subuersions and other great inconueniences arose from such marriages hath euen anciently prohibited and annulled them that is hath disenabled christians to beare the yoke with Infidells wherby is euident that the marriage of a Catholick with an Heretick is vnlawfull in respect of an ecclesiasticall constitution only * Ex cap. ex literis extra de consuetudine talis cōsuetudo quae est in Polonia aequipollet legi sed lex posterior potest abrogare priorē which in Poland and germany seemeth to be abrogated by a contrary custome introduced with the tacite consent at least of the Churches chief Pastor the Churches consent express or tacite being a necessary requisite to the introducing of a Custome vnto the abrogating of an ecclesiasticall law in regard of Catholicks and hereticks promiscuous liuing together and the toleration of them both (l) As to the marriages of Catholicks with Hereticks that matter of controuersy was at sundry tymes disputed before Pope Clement the 8. by many learned Cardinalls and other famous diuin's which with one accord declar'd that his Holines might lawfully grant leaue vnto a Catholick to marry with an Heretick or Infidel and in Poland and Germany where there is toleration of one and the other profession and where Catholicks and Hereticks liue promiscuously together such marriages are vsuall and common either in regard in those countryes it is a Custome introduced through a tacite consent of the sea Apostolick which hath abrogated the ecclesiasticall law that forbiddeth such marriages and they be forbidden in the Councils Laodis sub Syluestro Carthag 3. and others or because in those Countries which giue freedom in the exercise of euery Christian profession there is no morall apparent danger of subuersion as to to Catholicks And it matters not that when a catholick man or woman marrying with an Heretick knowes that the party he or she that marryes will minister and receiue the Sacrament vnworthily for the marriage thereby no more ceases to be a Sacrament then Baptism ceaseth to be a Sacrament vnworthily receiu'd neither doth the Catholick sinne therby because Vtitur iure suo duntaxat For example a man that through necessity borrow's money of an vsurer whom he knows morally will exact vnlawfull lucre doth not offend because he vseth but his own right and the vsurer if he would might cōmit no sin being in his power to pleasure his neighbour in an vrgent necessity without exacting or expecting gain for the loan of his money which probably taketh away eminent dāgerof subuersion in order to a Catholick man or woman so marrying and his or her children howeuer it doth not lie in the Churches power to loose the knot of christian marriage after consummation hath tied it vpon any occasion whatsoeuer either for adultery or any other enormous crime so as to giue leaue to the innocent party to marry again whiles the other liueth for no humane authority can put a sunder that which God coupled together wherfore the Apostle saies 1. Cor. 7. And to the married I command not I but our lord let not the wife depart from her husband where he expresseth a double departure the one vniust forbidden by the words set downe the other iust in respect of a lawfull cause namely fornication which he alloweth vpon condition only adding But if she depart let her remain vnmarried or he reconciled vnto her husband signifying therby the bond of marriage to be vndissoluble Again Christ Math. 5 reuoking the bill of diuorcement that God had granted to the Iews during the old law because of the hardness of their hearts and reducing marriage to the institution it had in the begining of creation said to the Pharisies Whosoeuer shall put away his wife except for * Nomine adulterij siue formeationis intelligitur omnis copula illicita violans sidem matrimonij per diuisionē carnis cōtra illud erūt duo in carne vna fornication
CHVRCH MILITANT THE CONTENTS God hath giuen to his Church on earth the keeping of all truth that we may not be as children wauering carryed about with euery wind of doctrine by diuine institution pastorall functiōs are of necessary and perpetuall vse in the Church vnto teaching christian faith and deciding controuersies pertaining thereto without being liable to errour God hath inuested Church-Gouernours with autority to make laws and ordinances and exacte obediēce vnto them the Church cannot lie hid priuat spirits haue nothing of power to interprete scriptures or to judge matters in debate concerning faith and religion the outward testimony of the Church is the ordinary expedient necessary to the receiuing of christian faith answeres to sundry obiections vrged by sectaries in fauour of a priuat reuealing spirit holy scriptures were neither primarily intended nor primaryly deliuered as supream Judges of controuersies in order to christian faith and religion profoundnes ' of mysteries plenteousnes and shortnes of sentences render the scriptures obscure and intricate to infer the Churches infallibility from the autority of scriptures and scriptutes infallible autority from the infallible testimony of the Church implies no circle of errour faith as to the assent thereof is resolued into the Church and not into the scriptures the four principall marks of the true Church taken joyntly agree with the Roman Church onely which is the one holy catholick and Apostolick Church that neuer deuiated from truth THe Church militant is the grownd and piller of truth 1. Tim. 3. as the foundation of an house supporteth and hindereth it from falling So the Church of God sustaineth and preserueth truth that is the doctrine of christian faith from perishing wherefore whosoeuer desireth to find out truth vnto saluation must seek it in the Church which is the certaine keeper and faithfull Guardian thereof the supream prouidence hauing put therein Some Apostles and some Prophets and some Euangelists and some Pastours and Teachers for the consummation of the Saints for the worke of the ministery and for the edification of the body of Christ vntill we all meet together in the vnity of faith and the knowledg of the son of God vnto a perfect man and vnto the measure of the age of the fulness of Christ that we henceforth be no more children wauering and carryed about with euery wind of doctrine by the wickednesse of men and crastines of Satan whereby they lie in waite to bring vs into errour Ephes 4. where the Apostle plainly asserteth pastorall function together with the office of teaching christian faith to be of necessary and perpetuall vse in the Church for the administring of Sacraments auoiding of errours and the confirming of such as shall wauer in religion and truly it cannot be conceiued as to reason probable that Christ coming into the world to be Gouernour of souls and to make vnto himselfe a glorious Church without spot or wrinckle Ephes 5. should not departing out of the world leaue necessary helps to preserue it in holynes (a) god instituted in the old law Deut. 17. à supream Tribunall consisting of Priests for the deciding of matters in debate in order to his people to the end that if inferiour Iudges should differ in iudgment or deuiate from the truth they might recur to the Council of Priests where one chief Iudge that is the high Priest was appointed to prouounce sentence and all others bound to giue obedience therto the law condemning those of pride which resisted or refused the high Priests decision in matters of controuersie again God so specially assisted the said Council with his spirit of truth that the high Priests sentence was infallible though himselfe might erre as a priuat person Wherefore Christ Mat. 23. commanded the people to doe what the Scribs and Pharisies said in regard they sate in the Chair of Moyses And S. Iohn cap. 11. ascribes not the truth of Caiphas prophesing that Christ ought to die for the safety of that nation vnto his speaking as of himselfe but to his speaking as high Priest of that same yeare which rendered him infallible in speaking in consequence of which seeing that God so directed the high Priest in the old law that he could not speake an vntruth from the Chair of Moyses it follows of necessity that Christ in his own new law of grace so specially assistes the high Priest his grand Vicar and supream head of the Church which he built on his beloued Apostle S. Peter that he cannot tell a lye from the Chair of the same S. Peter the first high Priest of the new law after Christ Wherefore the Churches supream Gouernour that succeds in that Chair cannot erre in his decrees that concerne matters of faith or generall manners notwithstanding that he were as wicked as Caiphas From hence plainly appear's the manifest weaknes of sundry sectaries which will haue the supream Priests sentence no longer to bind then hee pronounces sentence in conformity to the word of God for there is no warrantable authority saue that of the supream Pastours Tribunall which can assure vs of the diuine word for the scripture would not be belieued if it were not warranted from the infallible Chair of S. Peter Moreouer sundry sectaries say vnaduisedly that in the old law the sentence of the high Priests concerned only ciuill matters in debate and not controuersies pertaning to faith and religion for as to this point both the second book of paralipomenon and the 24. Chapter of Exodus giue clear euidence against them Besides God hath not vsed lese care in instituting the christrian Church established in a law of grace then in forming the Synagogue of the Iewes established in a law of bondage wherefore * Deus cum primum instituit Cathedrā Moysis in Deutro promisit omnes singulas eius definitiones fore veritatis infallibilis ideo Aug. l. 4. de doct chris ait Pharisaeos scribas id est Pōtisices Mosaicos iudicantes ex Cathedra Moysis non pot uisse malè definire quamuis mali essent quia ad bene definiendum cogebantur à Deo since this had diuine authority and assistance to interpret and teach the old law of Moyses as likewise to decide all controuersies concerning the Iewish religion Deut. 17. doubtless he hath not prouided in a lesser measure for the Church of Christ in order to teaching and interpreting the new law and determining all matters that might be in debate about christian religion Again Christ being about to leaue this Church in order to his visible presence for as many ages as the world shall endure was as prouident and carefull to preserue it pure from schism and heresy as was Moyses to preserue his when he was to absent himselfe from it for a shorter time but Moyses being to goe vp vnto Mount Sinai and there to abide forty dayes and forty nights onely constituted * Exod. 24. exspectate hic inquit Moyses donec reuertamur ad vos
can sacro-sancta the Apostolicall sea did not receiue supremacy and preeminence from the Apostles but from our Sauiour himselfe and indeed Christ founded and built his Church vpon S. Peter Mat. 16. Thou art Peter and on this rock I vvill build my Church .... and J vvill giue vnto the the keys of the kingdome of heauen Again Christ praid especially for S. Peter and after his resurrection appointed him to feed all his sheepe and lambs Moreouer S. Peter as head and Prince of the other Apostles called the first Councill which was celebrated between the Ascention and Pentecost And in the second Council mentioned act 15. spoke first and decided the matter in debate Bishop of Rome as lawfull successour of S. Peter in suprem authority and there is not any except the Roman Church that hath published and planted the one holy apostolicall faith from the rising of the sun to the goeing down therof which denoteth its vniuersality an order to place there is not any except the Roman Church that can rockon pastours and Teachers in a continuall line of succession down from S. Peter to the present times which sheweth its vniuersality in order to time there is not any Church-Gouernour saue the Bishop of Rome to whose definitiue sentence of iudgment (x) S. Anaclete Epis 1. commanded that euery hard question should be referd to the sea Apostolick because saith he the Apostles so appointed by speciall command from Christ Wherefore Tertullian calleth the Pope king of the world and stiles Rome the Chief and Apostolicall seat whether saith he wee ought to recur in all doubtfull matters relating to faith Besids S. Austin that was a member of the African Church Epis 9. addressing himselfe to Pope Innocent in order to the Pelagians whom he impugned writeth thus ... that errour and impiety of the Pelagians the authority of the sea apostolick must anathematize Again the Council of Alexandria cals Pope Felix prophanarum haresium depositor the deposer of prophan heresies hard controuersies of faith haue been referred in all ages Furthermore it is essentiall to the true Church to begett children in Iesus-Christ through the Gospell 1. Cor. 4 that is to say to bring whole countries out of darkness of infidelity into the maruelous light of Christian faith which not any except the Roman Church hath performed Sectaries like partriges haue gathered children * Ieremiae cap. 17. perdix fouet seu congregat quae non peperit Vnde S. Aug. assimilat haereticos perdici which they haue not brought forth but the Roman Church hath begotten vnto Christ a world of children both in the primatiue times for the first 500. yeares and since For Germans Bauarians Vandals Polans Sweds Danes Noruegians Hungarians Normans English and sundry other Countryes since the yeare 600. were begotten in Iesus-Christ through the Gospell by Priests and Bishops of the Roman Church as plainly appears by the ancient and modern histories written of each people respectiuely And as touching our country of Englād that embraced the catholick faith through the preaching of S. Austin a Priest and Bishop of the Roman Church after its conuersion which happened in the reign of S. Ethelbert for near a thousand yeares continued obedient to the Bishop of Rome and constant in the profession of the catholick religion as do euidence our ancient Cronicles laws common laws ordinances Records foundations of Bishopricks Cathedrall Churches vniuersities colleges and hospitalls which remain monuments of these dayes to beare clear witnes of catholick religion wherfore it is a wonder how English Magistrats come to look with so enuious an eye vpon their catholick subiects as to persecute them for conforming their conscience to the full and constant profession of all their christian progenitours CHAR. XX. OF TRADITIONS THE CONTENTS Down from the Apostles to these times the true Church of God hath been directed and gouernd by the written and vnwritten word as by laws and customs doctrines necessary to saluation which the Apostles receiued either from the mouth of Christ or from the holy Ghost by inspiration were deliuered to the faithfull of those dayes partly in written and partly in vnritten traditions if the Churches authority and vnwritten traditions were laid a side scriptures would haue nothing of waight with them vnto euincing christian religion Answeres vnto seuerall obiections propounded against the Churches traditions TRaditions are vnwrtten doctrines deliuered by the mouth of Christ or his Apostles and committed vnto the keeping of the Church (a) 1. Cor. 11. as I haue deliuered vnto you saith S. Paul keep my precepts From this sacred Text Theophilact infers that both S. Paul and the other Apostles deliuered many things which they did not set down in writing called traditions not because they are not at all written but in regard there is no express mention thereof in the holy scriptures for t is certaine that the traditions receiued from the Apostles and deliuered as it were from hand to hand for sundry ages are now written as precepts of faith and generall manners necessary vnto saluation Though the whole scripture is giuen by inspiration of God and is profitable to teach to conuince to correct and to instruct in iustice 2. Tim. 3. Yet it is not the same thing to be a profitable guide in the way of iustce and saluation and to be the sole expedient necessary therunto for a head is both profitable and necessary to preserue a man aliue neuertheless it alone without the society and ministery of the body is not sufficient enough to continue him aliue likewise the Sacrament of Eucharist conduceth to the purchase of eternall blessedness yet cannot effect it without the help of baptism and faith and the Chapter set down expresly asserteth that euen the old scriptures instruct to saluation and notwithstanding the Apostle requireth of Timothy perseuerance in the doctrines which he had heard of him besides what he had learned from them wherin he had been versed from (b) By the particles from his infancy euidently appeares that the Apostle spoke of these scriptures which Timothy had learned in his youth that is he meant the old testament being the new scriptures were not written when Timothy was a youth Wherefore when the Apostle writ vnto him that all scripture is profitable c. he could not vnderstand the whole body thereof as some sectaries vnaduisedly interprete him translating whole for all And indeed when the Apostle writ that Epistle to Timothy the whole body of scripture was not composed S. Iohn had not then put forth his Gosple and his Apocallps he writ after the death of S. Paul him infancy again albeit the scriptures be a great light neuertheless they doe not giue light to all a en within the house of God whose written doctrines they are vnless they be put vpon the candlestick of the Churches definitions and vnwritten traditions for setting these aside scriptures are but a light shining in a dark place 2.
mercy Whereby it is euident that the Apostle did not conceiue that our prayers might benefit the Saints vnto the obtaining of mercy or an encrease of glory but that wee might be saued and glorified through their prayers 2. S. Basil in his lyturgy prayeth thus O lord let none of vs receiue the holy body and blood of thy Christ vnto iudgment or condemnation but vnto finding of mercy and grace in the society of all the Saints vvhich haue been pleasing in thy sight Patriarcks Prophets Apostles Euangelists Martyrs Confessors .... specially the holy Immaculate Virgin blessed lady Mother of God through vvhose intercession visit vs o God After the same manner S. Chrys prayeth in his lyturgy but Mr. White conceals these parts of the lyturgyes as all moderne sectaries haue done afore altering the lyturgyes as he doth to proue that souls departed are not translated into Heauen before the generall resurrection Nicolaus Cabasalas a Greek Author who about 300. yeares agoe set forth an exposition of the Greek lyturgy affirms cap. 33. that to offer sacrifice for the Saints is to giue God thanks for them For the Saints saith he the Church offereth this rationall vvorship and honour as a thanks giuing to God and especially for the blessed Mother of God vvho exceeds all others in sanctity from whence he infers that a Preist prays not for the Saints but prayeth them that he may be assisted by them in his prayers And cap. 49. saith expresly that if a Preist should properly pray in the Mass for the Saints it would follow that he should pray for the blessed Virgin who is aboue all intercession and more holy by many degrees then the Apostles themselues Besids in the whole Chapter 49. he impugnes those who taught that a Preist prayeth in the Mass for Saints and shews clearly that the Latin praeposition pro. in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in English for is not alwaies a token of intercession but sometymes of thanksgiuing which he proues euidently enough from the words of the lyturgy Again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometymes signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is in the room of an other so that to offer sacrifice for the Saints may signifie to giue thanks to God in the name or room of the Saints in order to the many graces and benefits which his diuine goodness hath confer'd vpon them And though this Author was a schismatick neuertheless he deliuered plainly the sense of the Greek Church and his authority is warrantable being put with the ancient Fathers lyturgies giue clear euidence of prayers and intercessions made to the blessed Saints for the releife of all the faithfull both liueing and dead that stand charged with any guilt or defiled with any vncleanes Again to shew the extreame wantonnes of Mr. Whites witt in order to singularitie t is certaine that down from the first age of the Church to these times he cannot produce one amongst all the ancient and moderne orthodox writers that interprets the said Masses or liturgyes in his sense to wit of prayers and sacrifices offered for the aduantage of the blessed these hauing noe need in regard they are satiated with the plenty of the house of God satisfyed with the fountaine of life conforted with the son of light and inebriated with euerlasting pleasurs Psal 35. wherby t is euidently manifest that although blessed Saints be commemorated in the lyturgyes of the Church and the August sacrifice of Christs precious body and blood is said to be offered for them Neuertheless it is neuer said or meant that such commemorations and offerings were done to benefit them and indeed to offer the Churches sacrifices for the ancient Fathers Patriarcks Prophets Apostles Euangelists Martyrs according to the approued interpretation of all orthodox writers is thereby to celebrate their memory vnto honoring and reuerencing them and to beseech God that through their prayers and intercessions he will heare our prayers and supplications We all saith S. Cyrill Hierosoll catechesi 5. mystigogica where he explaines the words of the Greeke lyturgy beseech thee and offer vnto thee this sacrifice in commemoration euen of those who are dead from amongst vs. First of the Patriarcks Apostles Martyrs that God through their intercessions may receiue our prayers After the same manner speaks S. Austin in his 17. Sermon vpon the words of the Apostle 'T is saith he the practice and custome of the Church which the faithfull know that when martyrs are commemorated at the Altar of God we pray not for them but for the rest commemorated which are dead from amongst vs wee doe pray because it is an iniurie to pray for a Martyr to whose prayers we ought to be recommended Hereby is further euidenced that albeit the lyturgyes especially some of those which Mr. White alledges on his side seem to direct the suffrages of the Church wherof the sacrifice of the Altar is Cheife euen to the helping of such as be departed in the faith of Christ rest in peace and are counted for eminent Saints already Howeuer that seeming apparence ought to be ascribed to the intricacy of the lyturgyes wherin words and sentences are obscurly set down and the meaning of the Church thereby is to be vnderstood in order only to such faithfull departed as haue need of helpe Wherfore S. Tho. supp q. 71. art 8. teacheth that the blessed Saints in regard they haue full enioyment of all things in as much as they are satisfied with the fatnes of the house of God haue noe need of the Churches suffrages and S. Cyrill Cateches afore mentioned where he explicats the words of the Greek lyturgy writeth thus We pray to God for the common peace of the Church for the tranquility of the whole world for kings for souldiers for the sick for the afflicted in sum for all which haue need of help Which shows euidently enough that the ancient Churches neuer offered their suffrages for the helping of the blessed Saints that suffer nothing of want But lord God what crafty dealings Mr. White vseth to bring the stream of Church lyturgyes to run on his side some words he cuts of others cites amiss and especially omits what concernes the B. Mother of God as likwise the ad dresses the Church maks to the Saints of God for helpe through their supplications and intercessions besides to proue more particularly that S. Iames lyturgy of the Hierosolomitan Church allows of prayer for the benefit of the dead vniuersally in as much as it saith 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 Mr. White addeth these words But let vs consider more particularly the point of praying for the blessed the Hierosolymitan Church is by origine the Chief the begining from the iust Abell cannot certainely be supposed to exclude any and S. Cyril the Heire of S. lames in his first Catechesis will assure vs she