his whole body that is his owne and his Saints merits For he hath entered into so straite a society with his members that they accomplishe that which wanteth of his Passions in their flesh But it is no blasphemy to say that Christs merites make an equal recompence for sinnes 11 Of Pardons for the Deade FInally wee hence inferre that Pardons may bee graunted vnto the Deade who in the vnitie of CHRISTES body haue departed this life and that in as infallible a manner if the cause bee sufficient as vnto those which are aliue yet not by waye of absolution but by waye of Suffrage which we will forthwith expounde For it is to be vnderstoode See pag. 219 Three kind of Suffrages for the deade that the soules departed out of this worlde in Purgatorie suffering the chastisement of God may as aboue hath bin shewed out of S. AVGVSTINE be holpen by those which are aliue three waies First by the holy Sacrifice of the MASSE which is vndoubtedly propitiatory for the quicke and the dead Secondly by the praiers of the Church and of other deuoute Christians Thirdly by Almes or any other Penall worke doone for them And concerning the first because it is not our owne worke but the very worke of Christ himselfe we will not heere speake thereof The second is founded as we saide before in the meere liberality of Christ without any certaine promise For although God infalliblely doth heare and graunt the Petition of one which is in grace when he praieth for himselfe D. Thom. 2.2 quaest 83. artic 15. and for necessary things vnto saluation with humility and perseuerance yet when he praieth for another either aliue or dead there is no such certainty and infallibility of obtaining Because we know not whether or howe farre God accepteth our praier nor the disposition of the other The like is to be said of that imperfecte kinde of Merit which is called DE CONGRVO of Congruity or Conueniency For oftentimes one which is in grace meriteth for another man either aliue or dead many good thinges yet because herein is no certaine Lawe or promise of God or reason of Iustice betweeene him and vs as there is in the other merit of condignity which wee spake of before there is no certainty but all lefte to the secret disposition of God But the third thing which is to offer for them which are dead in Christ either Almes or Fasting or any other work of Satisfaction yea Praier in as much as it is Satisfactorious because of the labour thereof hath an infallible effecte euen of iustice for to satisfie for their paines Yet so that the offerer be in grace The reason of this is that which we touched before for that they be of the Communion of Christes mysticall body and in great neede of helpe and therefore doe receiue the influence from the heade as other members doe And as there is an equality of Iustice in the satisfaction of one iust man offered for another beeing aliue so also is there the same kind of iustice in the same satisfactioÌ„ offered for the dead Prayer is two waies profitable vnto the Deade Wherefore it is very profitable for him which praieth for the dead not only to offer his praier to obtaine mercie for him but also to offer vnto God that very labour of praying for him For in this respecte it is satisfactorious hath an infallible effecte for him in the other respecte it is impetratorious and hath no certaine promised measure of benefite but only according to Gods meere liberality the deuotion of the partie which praieth and the estate of the party deceassed considered Yet doe I not doubt but that alwaies something is also obtained when the satisfaction is auaileable For it belongeth to Gods merciful liberality to bestowe where we by his gratious permission promise doe bestow so that it is very conuenient to thinke that if in such praier the satisfaction be sufficiently deriued to the deade by our application God also by hearing the same Praier doth liberally graunt our request in part and adde somewhat to the value of our small recompence which we make for our Brother Yet as the quantity is vncertaine so may it be much more the deuotioÌ„ of the praier being feruent than that which proceedeth from the certaine limited fruit of the satisfaction These helpes therfore which we may afforde vnto the soules departed are called the Suffrages of the Deade Now eueÌ„ as in those which are aliue by the Indulgences of the Church recompence is made for that teÌ„porall punishment which they aâ—e deserued so also may the same Indulgences take away the debtes of those which are departed and that as infallibly as they are profitable to those which are in this worlde For this is the wholle course of an Indulgence in this life PETER oweth vnto Almightie God great Penance and because men which are aliue may applye their satisfactions for PETERS reliefe therefore may the POPE out of the Treasure of the wholle Church yeelde vnto PETER conuenient reliefe of which infallibly PETER shall be partaker if he be in grace and a recompence of iustice is made vnto God for PETERS debte Euen so is it in the deade who for that they may be partakers of common Suffrages of the Church may by Indulgences receiue a perfect supply of that which by the suffrages they may receiue This doe the Diuines call Per moduÌ„ Suffragij and it is so also called in the ordinary Pardons By way of Suffrage that is not as some doe misse vnderstand it as if the meaning of such a Pardon were if they can obtaine it of God they shall deliuer a Soule out of Purgatory for then the Pardon could not be of certaine force for the dead But the sense is they shall deliuer a Soule out of Purgatory euen as if they had donne so much of ordinary Suffrages for them as were sufficient for the wholle effect of the Indulgence This shall be more cleere if we consider the cause of this maner of speach which was this To those which liue in this world Indulgences are not onely recompences made to God for our debte but also a proper absolution The POPE absoluing vs and paying that which wee owe out of the Treasure Nowe the POPE hauing no autoritie or iurisdiction ouer the deade he cannot absolue them yet as he may and all other Christians may by common Suffrages yeelde them conuenient helpe so may he supply such helpe by applying out of the Treasure that which may be auaileable vnto them And therefore although he doth not absolue theÌ„ as not being their iudge yet he applieth to their certaine benefitte and reliefe the common satisfactions of Christ of his Saintes which he hath in his custody Wherefore when he saith I graunt this Indulgence by way of Suffrage it is as much as if he saide I doâ— not absolue theÌ„ Pardons for deâ—d â—equire a iust cause but apply
saluting the mother of God FIrst of the wordes and examples of the Gospell whereas the great Archangell GABRIELL and ELISABETH the holy mother of the (a) Luc. 1 28 42. fore-runner of our Lorde both inspired by the holy Ghost do so teach and instructe vs. TheÌ„ we haue this forme of salutation confirmed ratified by the continuall custome and consent of the Church which the holy auncient (b) Damasc in Cant. de annunc Ath. in Euang de SS Deipara many more as appereth in the 18. 19. sections Fathers and men of olde time haue religiously obserued euen to this day and would haue also of vs to be obserued 17 What doth it profite vs to vse this manner of salutation BY these excelent words we are first of al admonished of that exceeding greate benefite that the eternall Father woulde * Gal. 4 4. beginne in Christ by MARIE the mother of God and mercifully bestowe vpon mankinde by redeeming it Luc. 11 27. et 1 30. This is also a singular commendation of the most holy and woonderfull Virgin which God hath determined to be the finder of grace and mother of life vnto vs all Wherefore no meruaile if after those Godly petitions which we offered vnto god in our Lords praier being here mindfull of the grace that we receaued by Christ we doe not only praise the mother of Christ but also God the Father in the same Virgin mother of God reioiceing together with the Angels with great reuerence often salute her 18 What is the sense of this salutation Andr. Hieros Archie Cretensis in salut Angâ—l Iren l. 3. c. 31. 33. Hier. ad Eusto ep 22. c. 8. 9. Innoc. 3. ser 2. de assump Ber. hom 2 in Missê° est Aug. ser 2. de annun IN the first wordes therof we doe iustly reioice with in reioicing praise and renowme her that was to vs the second and that a most happy EVE For that woe of malediction that the first EVE brought into the world this other by her holsome fruite hath taken away and hath exchanged the very curse of the children of ADAM with a perpetuall blessing Most worthy no doubt to be called ful of grace as who being full of God Amb. in c. 1 Luc. Ber. ser 9. ex paruis full of vertues alone for I will vse S. AMBROSE his words obtained that grace which no other had euer deserued before that she might be replenished with the Author of grace And what place could there be in her soule or bodye for any vice when she was made the temple of the holy of all holies There is added besides Our Lord is with thee because both the power of the Father did singularly ouershadowe (a) Luc. 1 35. her the holy Ghost came plentifully vpon her and the (b) Io. 1 14. Ps 18 6. worde being made fleshe from her did proceede in most wonderfull wise as a bridegroome from his chamber Then it followeth Blessed art thou among women Because she was together a spouse by * Esa 7 14. Ez. 44 2. Virginitie and a mother by fruitefulnesse And therefore with greate right all generations doe and shall al-waies call her (c) Luc. â— 48 blessed A woman (d) Cant. 4 7 all faire and immaculate a Virgin before her deliuery at her deliuery and after her deliuery alwaies (e) Amb. ep 81. Hier. in Helu in Apol. aduer Iouin vncorrupted free from all spot of sin (f) Aug. de nat gr c. 36. Conc. Trid. Sess 5. et Ses 6. cap. 23. exalted aboue all heauens who no lesse by giuing life was profitable than vnhappy EVE by killing was hurtfull vnto all mankind And blessed is the fruit of thy wombe IESVS as he that springing vp like a (g) Esa 11 1. flower from MARIE the roote hath both shewed him-selfe after a sorte fruite of the earth and doth in such manner yeeld the fruit of life and saluation to his members as (h) Io. 15 5. a Vine doth iuice and life vnto the branches O blessed wombe (i) Luc. 11 27. indeede that bare and broughte forthe a Sauiour to the worlde O blessed pappes without doubt that being filled froÌ„ heauen suckeled the Sonne of God Finally the Church hath added in the end (k) AntiquuÌ„ Breuiarium nouum Holy MARIE mother of God pray for vs sinners now and in the houre of our death For we following the (l) Ephrem de laud. Mar. in orat ad eandem in lament B. Virg. Iren. 5. c. 19 Naz. or 18. in Cypr. in Tra. Christus patiens Fulg. ser de laud. B. Virg c. 12. Ber. ser 2. Dom. 1. post octa Epiph. ser 1. 4. de Assump Damasc or 1. de Natiui B. Mariae in carmine ad eandem steppes of the holy Fathers doe not only salute that wonderfull Virgin worthy of all commendation which is as a Lillie (m) Can. 2 1 amongst thornes but doe also beleeue and professe that she is endowed with so greate power and ability from God that she is able to profite fauour and pleasure miserable mortall men especially when they doe commend themselues their desires vnto her doe humblely sue for the grace of God by the Mothers intercession 19 Testimonies of the Fathers touching the Virgin MARY Lib. 5 ca. 19. IRENEVS As EVE was seduced to swarue from Almighty God so MARY was perswaded to obaie God so that MARY a Virgin was made the aduocate of EVE a Virgin and as mankind was made subiecte to death by a Virgin so it is loosened by a Virgin a Virgins disobedience beinge counterpeazed by a Virgins obedience Saint CHRISOSTOME In Liturgia It is very meete and iust to glorifie thee the mother of our God euer most blessed and al-together vndefiled more honorable thaÌ„ the Cherubins more glorious incomparablely than the Seraphins which without all corruption hast brought forthe God we do magnify thee the very mother of god Hail Mary ful of grace our Lord is with thee blessed art thou among women blessed is the fruit of thy wombe because thou hast brought forthe the Sauiour of our soules S. AMBROSE Li. 2. de Vir. Let the Virginitie and life of blessed MARY be set forthe vnto vs as it were in an image from whom as froÌ„ a glasse there shineth out bright the beauty of chastitie and fairenesse of vertue What is more noble than the mother of God What is more bright thaÌ„ she whoÌ„ brightnes did choose What is more chaste than she that brought forth a body without contagion of the body Such a one was MARY that her only life might be a document to all men In Euang. de Sancta nostra Deipara Saint ATHANASIVS Forasmuch as he is a king that was borne of the Virgin the same also Lord and God for that cause she that bare him is truely properly iudged to be
in hist Barl. cap. 19. l. 3. Parall c. 45. Amb. iib. 4. sacr cap. 4. 5. Cyril l. 4. in Ioan. cap. 13. Pet. Clun lib. 1. ep 2. spake and they were made he commaunded and they were created And he saide in that supper which was prepared the daye before his passion when he had taken the breade first and then the (e) Luc. 22 Mar. 14 Mat. 26 1 Cor. 11 Iust Apol. 2. Iren. l. 4. cap. 32. 34. Iuuenc li. 4. Euang. hist Tert. l. 5. cōt Marc. cap. 8. Chalice into his hands when his meaning was to assure euery mā both of the institution of this Sacrament also of the trueth therof he I say most plainly and expresly said (f Luc. 22 This is my bodye which is giuen for you he saide This (g) Mar. 14 Mat. 26. is my blood that shall be shed for many Concerning which institution he saide also before (h) Ioan. 6 vide Hil. 8. de Trin. Cyr. in Io. l. 4. c. 16. Orig. ho. 8. in Nū Emis ho. 5. de Pasc Leo. ser 6. de ieiun sept mens Cabil 2. c. 46. My fleshe is meate indeede and my bloode is drinke indeede he saide I am the (i) Ibid. vide Cyril lib. 4. in Io. ca. 15. liuing breade that came downe from heauen If any man eate of this breade he shall liue for euer (k) Ibidem vide Cyril l. 4. c. 12. Theoph. in cap. 6. Io. in 14. Mar. Pet. Clun l. 1. ep 2. and the bread which I will giue is my fleshe for the life of the worlde Neither are other testimonies of the Euangelists the Apostle S. PAVL (l) 1. Cor. 10 16. 11 13 obscure or harde to be known which do euidently auouch this faith vnto vs that no mā may doubt (m) Epip in Ancorato Cyr. catech 4. myst Chry. ho. 83 in Mat. Leo. ser 6. de ieiun septimi mensis but that Christ according both to his diuine and humane nature is wholly in the Eucharist and doth remaine with vs euen to the end of the (n) Mat. 28. Conc. Vien in Clem. tit de relig vener sanct world Therfore (o) Aug. in Ps 98. 33. Pros de promis p. 2. c. 25 we haue and doe receiue in the Churches the very same fleshe of Christ that was (p) Chrys ho. 2. in 2. Tim. 24. in 1. Cor. apud Damasc lib. 2. Parall c. 50. Presbyteri Achaiae in hist S. Andr. seene in times past in Palestine present with men But the same heere in this place is neither apparant vnto the senses nor subiecte to any transmutation and corruption as being inuisible impassible immortall shining with most excellente diuine glory which at this time we can not any otherwise beholde then with the eies of faith but the Saintes in heauen doe clearely see with wonderful delight pleasure And notwithstanding this there be yet certaine sacramentaries O horrible often (q) Synod 2 Nicen. act 6. tom 3. Rom. Vercell sub Leone 9. Turon sub Victor 2. Rom. sub Nicolao 2. Rom. sub Gregor 7. Constant sess 8. in artic 3. Ioannis Wicleff Trid. ses 13. can 1. condemned impietie who whilest they can not reach with their senses this mysterie more to be adored then searched they dare euen to deny the same marueilously deprauing the wordes of the Gospell although most plaine and euident Which indeed is nothing else but euen as it were to take the sunne out of the worlde and to spoile Gods spouse the Church of the moste pretious treasure of her true louer and to bereaue the faithfull of the breade of life that there may be nothing at all wherby their poore banished soules may be fedde and sustained in the deserte of this worlde 5 And what is to be thought touching Transubstantiation TWo thinges are heere principally to be considered plainlie professed the one is that the Prieste who consecrateth (a) Con. Later cap. 1. Chrys lib. 3. de sacerd Hier. ad Heliod ep 1. ca. 7. 85. ad Euag. the Eucharist must bee lawfully ordered the other is that there is so much force and efficacie in those mystical consecratory (b) Iust Apo 2. Iren. l. 5. c. 2. Amb. li. 4. de sacr ca. 4. de iis qui mysteriis initiantur c. 9. Aug. ser 28. de verb. Do. Cypr. de caena Dom. Chrys ho. 2. in 2. Tim. de prod Iudae vide Bessarionem hac de re Nyss in orat catech cap. 37. orat de Bapt. Prosp de consid distinct 2. cap. Nos autem words whereby such a Priest doeth in Christs roome cōsecrate the bread and wine vpon the Aultar that the bread is sodainly (c) Euseb Emiss ho. 5. de Pasc Cypr. ser de caena Do. Cyr. Hieros Catec myst 1. 3. 4. Amb. l. 5. de sacr cap. 4. li. 4. cap. 4. 5. li. 4. de fide c. 5. Chry. in Mat. ho. 83. de Encaen Damasc lib 4. cap. 14. Pet. Clun lib. 1. ep 2. changed into the body and the wine into the blood of our Lorde A very wonderfull transmutation indeede to be measured onlie by faith which is broughte to passe by the omnipotent power of Christ working by those verye words it is not without cause called by the holy Catholike Church Transubstantiation (d) Con. Later c. 1. Trid. ses 13. c. 4. can 2. Rom. sub Greg. 7. Const ses 8. artic 1. 2. Item Flor. Conc. Lanfranc because the substance of breade wine is most certainly conuerted into the body and blood of Christ For if the speach of ELIAS were of such force to cause fier to come from heauen shall not the speach of Christ for this collection hath S. AMBROSE (e) Ambr. de iis qui myst init c. 9. l. 4. de sac c. 4. made be of force to change the substance of the Elements of the works of the wholl worlde thou hast reade he (f) Ps 148 5. spake and they were made he cōmanded and they were created The speach therfore of Christ which was able to make of nothing that which was not before is it not able to change those thinges which are already into that which they were not for it is no lesse to giue new natures to thinges then to change natures And ther is nothing more euident then the speach of Christ saying (g) Mat. 26 26. Mar. 14 22. ibid. Theoph. in 6. cap. Ioan. Greg. Nyss orat catech c. 37. Guit. mund lib. 3. this is my body this is my blood in so much as there is no place at all lefte of suspition that after consecration ther is bread wine remaining in the Eucharist 6 Ought we to reuerence and adore this Sacrament YEa (a) Aug. in Ps 98. Amb. lib. 3. de spir san cap. 12. Mat. 4 10. Ap. 14 7. 19 10. 22 9.
consuming his goods hurting his health bringing on diseases and finally shortning cutting off his owne life For it is a very true saying By meanes (e) Eccli 37 32. 31 19. ps 77 29. Num. 11 33. Deut. 12 15. Prou. 21 17. of surfeiting many haue died but he that is abstinent shall encrease life Againe In much (f) Eccli 37 33 meat there shal be infirmitie Therefore Christ cōmandeth Looke well (g) Luc. 21 34. Vide Bur char l. 34. de cret et Iuon parte 13. c. 68. sequ to your selues least perhaps your hartes be ouercharged with surfeting drunckennes And Saint PAVL dehorting vs from drunckenes saith (h) Eph. 5 18. Pro. 20 1 Hier. in c. 1. ad Tit. ep 83. ad Ocea c. 4 Ambr. l. 1 de paenit c. 14. Be not druncke with wine wherein is riotousnes (i) 1. Cor. 6 10. Gal. 5 11 Ose 4 11. Pro. 31 4. Eccli 19 2. Drunckerds shal not possese the kingdome of God And hence is it also that the Prophet giueth such a heauie threate vnto drunckerds Woe (k) Esa 5 22 11. et 22 12. Pro. 23 20.29 Amos. 6 4. Luc. 6 24. you that are mightie to drincke wine and strong men to mingle drunckennes 8 What is Anger what ofspring hath shee Anger is an inordinate desire of punishing him by whom a mā supposeth that he haue ben harmed There doth spring (a) Greg. l. 31. mor. c. 31 Pro. 29 22. Iob. 15 2.13 Eccli 19 28. Eph. 4 31. frō her these detestable daughters Braulinge Swelling of the minde Contumelies clamour disdainfulnesse and Blasphemie This is a pernitious poison of (b) lege Bas ho. 10. de ira Chrys ad pop ho 29. seq ho 6 in act 4. 18. in Mat. Greg. l. 5. mor. c. 30. sequ the minde ouerthrowing al vigour of iudgement wisdome and impairing the helth of the minde yea oftentimes also of the body For which cause hath Ecclesiastes giuen warning Be not (c) Eccles 7 10. Eccli 8 19. 28 1. 30 26. Pro. 12 16. 15 1.18 18 6.14 22 24. 26 21. 27 3. Iob. 5 2. Ps 4 5. 30 10. thou swifte to be angry for anger resteth in the bosome of a foole And the doctor of the Gētiles hath giuen charge Let (d) Eph. 4 31. Col. 3 8.12 Ber. ser 13. in Ps Qui habitat Amb. lib. 1. off c. 21 August in Psal 4. lib. de vera relig cap. 45. epist 87. 149. Greg. lib. 8. ep 51. ad Leont par 3. past adm 17. all bit ternes anger indignation clamor and blasphemie be taken away from you with all malice And be gentle one to another mercifull pardoning one another as also God in Christ hath pardoned you But against angrye contentiouse contumelious persons that dreadfull sentence of Christ is alreadie pronounced Whosoeuer (e) Mat. 5.23 Greg. l. 21. mor. c. 5. Aug. l. 1. de ser dom in monte c. 19. Enchir. c. 79. is angry with his brother shall be in danger of iudgement and whosoeuer shall say to his brother Raca shall be in danger of a Councell And whosoeuer shall say thou foole shall be guilty of hell fire 9 What is Sloth and which be her brāches Ber. ser 3. 6. de ascens Greg. 3. parte past admon 16. SLoth is a languishing of a minde that is slacke and negligent to do well And speacially it is a sadnes about some spirituall matter Shee bringeth forth (a) Greg. 31. mor. c. 31 Eccli 33 29. Pro. 15 13. Eccli 7.9 30 22. Pro. 17 22. Psal 118 28 39 13. these daughters malice rancour pusillanimitie desperation dulnes about the necessarie commandements and a wandering of the minde about things vnlawfull Of this sinne are those men guiltie that are (b) Mat. 20 3.6 22.5 Idle lither and as the Scripture calleth them luke warme (c) Ap. 3 15 Pro. 6 3. 10 4.26 13 4. 18 8.9 19 15 24. 20 4. 21 25. 22 13. 24 30. 25 20. 26 13. 28 19. Eccli 5 8. 7 16. 14 2. et 22 1 Psal 72 5. Hier. 48 10. iuxta 70. Ro. 13 11. 2. Cor. 7 10 Gal. 3 3. Apoc. 2 4. and finally euery one that dothe passe ouer this time of grace day of saluatiō in vaine affairs endeuoures And the end of this sinne is that which Christ teacheth in the Gospell Euery tree (d) Mat. 7 18. 3 10 21 19. Luc. 13 7. Io. 15 2. which yeeldeth not good fruite shall be cut downe and shall be cast into the fire And in an other place The (e) Mat. 25 26 30. vnprofitable seruant cast ye out into the vtter darkenes * Eccli 6 23 Eccles 9 10 2. Thes 3 7. Gal. 6.9 10. Heb. 12 12. Ro. 12 11. Phil. 4 4. Neither hath he omitted to tell vs what in the meane season he would haue vs to doe that we may eschew sloth saying Take heede (f) Mar. 13 33.35 Mat. 24 42. 25 13. Io. 9 4 Eph. 5 14.16 Ap. 3 2.3 watch and pray for you know not when the time is striue to enter by (g) Luc 13 24. Mat. 7 13. 11 12 the narrow gate because many I say to you shall seeke to enter and shall not be able These thinges we haue breifly touched to the intent that they which are not already taught the waies of Iustice maye not onlye know discerne the chiefe diseases and detestable plagues of mankind which we haue shewed but also endeuour accordinge to the prescript of Gods law to abandon frō themselues and others and vtterly to expell the same Happy (h) Psal 1 1. Bern. ser 35. ex paruis is that man which hath not walked in the Councell of the wicked and hath not stoode in the way of sinners and hath not sitte in the chaire of pestilence as the Kinglie Psalmist singeth notefying vnto vs the first part of Iustice and happinesse in the front of his first Canticle OF ALIEN SINNES 1 What sinnes are called Alien sinnes THose which although they be wrought and accomplished by the handes deedes of other men yet they are worthely imputed vnto vs and doe make our consciences guilty of damnation in the sight of God And therefore of this may that be vnderstood which the scripture commandeth Doe (a) 1. Tim. 5 22. vide Bas de uera virg thou not communicate with other mens sinnes And that which the Kingly Prophet praieih Frō (b) Psal 18 13. ibid. Euthim. Aug. l. 3. de lib. arb c. 10 my secret sinnes clense me o Lord frō alien sinns spare thy seruante Heereunto (c) ser 2. de bap cap. 9. Aug. ser 18. de ver Do. cap. 18. doth S. BASIL the great refer that which S. PAVL wrote to the EPHESIANS Cōmunicate not
the simpler sort All which thinges we will close vp with one worde of Ecclesiastes as with a notable seale of the whole life of man making this conclusion Eccles 12 d Feare God and keepe his Commaundementes For this is all a man Psalm 67. Confirme this O GOD which thou hast wrought in vs. AN APPENDIX OR ADDITION OF THE FALL OF MAN AND IVSTIFIcation according to the sentence and doctrine of the Councell of Trent 1 Of the state fall of the first Man VVHen the first man Gen. 2 c 3 â— Aug. lib. 14. de ciuit Dei cap. 17. lib. 6 de Gen. ad lit cap. 26 27 in coÌ„cione ad Catech cont Iudae c. cap. 2. Fulg. de incarn grat Christ cap. 12. 13. Bern. ser 1. de Annun Prosp cont Collat. c. 21. ADAM hadde transegressed the Commandement of God in Paradise be presentlie loâ—t the holinesse and iustice in which he was created and further by the offence of that transgression incurred the anger and indignation of God and so consequently Gen. 2 c 3 d. Rom. 5 c. Conc. Mileuit can 1. Aug lib. 1. de ciuitat Dei cap. 12. lib. 1. de poâ— mer. cap. 2. 4. 6. Tertul de anima cap. 52. Fulgent de incarnat cap. 12. Chrys hom 17. in Gen. Ber. ad milit templi cap. 11. death which Almighty God had threatned vnto him before And with this same death he fell into the bondage and thraldome of the Aug. lib. 13. de Trin. cap. 12. lib. 3. Hypog cap. 2. Bern. ep 190. Diuell who from thence-forth had the Empire of Heb. 2 d death and finallie whole ADAM Concil ArausicanuÌ„ can 1. lib. de Eccles dogmat cap. 38. Aug. lib. 13. de Trin. cap. 12. lib. 14. de ciu Dei c. 15 by that same offence of preuarication was both in bodie and soule changed into worse 2 Of the sin of Adam transfused into al men NEither did ADAMS preuarication hurte himselfe alone but also his whole linage Ro. 5 c d 1. Cor. 15 c Eccli 25 d Conc. 2. A. raus can 2. Aug. in Enchir cap. 26. l. 2. Hypog cap 1. sequent l. 13. de ciuit Dei cap 3 14. lib 14. cap. 1. Prosp lib. 1. de vocat gent. c. 7. ad capitula Gallor c. 8. and posterity as who did loose both to himselfe Prosp cont Collat cap. 19 ad tria prima dub Genuen 9. Fulg. de incar gra Christi c. 13. and to vs the holinesse and iustice receiued from God and beeing polluted by the sinne of disobedience did transfuse into all mankinde not death only and the paines of the Gennad de Eccles dogmat c. 39. Aug. in Ench. c. 26. lib. 15. de ciuitate Dei cap. 1. de Predest gra c. 3. lib. 6. cont Iulian. cap. 12. 20. 24. 26. Fulgent de incar gratia Christi c. 14. 15. de fide ad Pet. cap. 25. Prosp lib 2. de vita contemplatiua c. 20. cont Collat. cap. 20. lib. de ingrat cap. 40. 27. Petrus Diaconus de incarnat gratia Christi cap. 6. bodie but also sinne which is the death of the soule Which the Apostle confirming hath said By one man Rom. 5 b sinne entred into the world and by sinne death And so vnto al men death did passe in which all sinned For which cause the sinne of ADAM which originally is one being by propagation Aug. l. 2. cont Pelag. Coelest c 15 16. lib. 1. de pec mer. cap. 9. 10. 11 12. 13. l. 2 Hypog c. 4. ep 86. 〈◊〉 lib. 6. cont Iul. cap. 2. serm 14. â—e verb. Apâ—â—â— cap. 14. â— sequent not by imitation transfused to all is in euery particular man his own Item lib. 3. de peccat mer. cap. 8. lib. 6. cont Iulian. cap. 10. must needs be purged by some remedie for the getting of life euerlasting For by it all men are made vncleane and as the Apostle Ephes 2 a Fulgent de â—ide ad Pet. cap. 26. saith by nature the Sonnes of wrathe and the slaues of sinne of the diuell of death excepting â—eere the immaculate Virgin Aug de nat gratia cap 36. vide extrauag comm lib. 3. de reliq veneratione Banct Conc. Trid. sess 3. in fine decret de peccato Origin MARY the mother of God whom in this place where we speake of Originall sinne we doe not comprehend 3 Of the remedy of Originall sinne THis Originall sinne which is in euerie man his owne as we haue saide is not taken away by the Aug. ep 28. Enchâ—c 48. Fulgent de incarn et gratia Christi cap. 16. forces of humane nature nor by any other remedie than by the merit of one Mediatour 1. Tim. 2 b our Lord Iesus Christ who hath reconciled vs Ro. 5 b Petrus Diaconus de incarn gratia Christi cap. 16. Bern. epist 190. vnto God in his bloude being made vnto vs 1. Cor. 1 d Bern ser â— de Purif Iustice Sanctification and Redemption And his merit Tit. â— b is applied as wel to those of discretion as to Infants by the Sacrament of Baptisme orderly ministred in such forme as the Church doth vse because there is no other name Act. 4 b vnder heaueÌ„ giuen vnto meÌ„ in which we must be saued And heÌ„ce is that speech Io 1 d Behold the Lambe of God beholde him that taketh away the sinne of the world And this also Gal. 3 d Aug. lib. 6. cont Iul. c. 4 As many of you as are Baptised in Christ haue put on Christ They therefore doe pernitiously erre who denie that Infants Concil Mileuit c. 2. Aphr. can 77. newely borne ought to be Baptised although they bee borne of Baptised Parents For these also are Baptised into remission of sinnes as hauing receiued Originall sinne from ADAM which must of necessitie bee purged by the Aug. lib. 1. de peccat mer. cap. 16. lib. 4. cont 2. ep Pelag. c. 4 Lauer of regeneration for the getting of life euerlasting because no otherwise is this to be vnderstood Ro. 5 b Aug. lib. 4. cont 2. ep Pelag. cap. 4. lib. 2. cont Pelagium Coelest cap. 40. By one man sinne entered into the world and by sinne death and so vnto all men death did passe in which all sinned But as the Catholicke Church all the worlde ouer hath allwaies vnderstood it For because of this rule of faith according to the Tradition of the Apostles euen Infants who coulde not as yet coÌ„mit any sinne in their owne persons are therefore truely baptised into remission of sinnes that in them by regeneration that may bee clensed which they haue coÌ„tracted by generatioÌ„ For Io. 3 â— vnlesse a maÌ„ be borne again of water and the spirite he cannot enter into the kingdome of God 4 Of the relikes of originall sinne in the Baptised MOreouer we ought to acknowledge that the guilt of originall sinne is remitted by the grace of our Lord Iesus Christ which is giuen in baptisme
expresse when he saieth Wee doe not worship or adore that is with diuine worshippe for so is his meaning I say not the Relickes of martyrs but neither the sunne or moone or Angels or Archangels or Cherubin or Seraphin or any name which is named either in this life or in the world to come least we should serue the creature rather then the Creatour who is blessed for euer But we honour the Relickes of Martyrs that wee may worshippe and adore him whose Martyrs they were We honour seruantes that the honour of the seruāts may redound vnto their Lorde who saieth Mat. 10. he that receiueth you receiueth me Thus much therefore against all Vigilantians Eunomians and Iconoclastes and their spirites reuiued againe in Lutherans and Caluinistes for the defence propagation of Relickes and Images Lett vs now returne vnto the titles of PILGRIMAGE VI Pardons in holy paces Last of all we may in PILGRIMAGE regard the holy Indulgences graunted vnto those which visitte the same places by the gouernours of the Church For whereas Pardons are nothing else but an application of the Satisfactions of Christes wholle mysticall bodye that is of himselfe and of his members to the releasing of the penalty of our sinnes remitted as we will expound hereafter a singular cause of such application besides the labour of the iorney may be the visiting of such holy places where they suffered and do lye so the effect thereof more large vndoubted Thus haue we set down as plainly as we could with as much briefnesse as the matter would permitte sixe reasons of Pilgrimage none of which such is the force of veritie 3. Esd 3 18 which ouercommeth al things any of our aduersaries shall euer be able to disproue But least they thinke we deceiue them by Philosophy vaine fallacie although we haue indeede deduced all that we haue said out of scriptures and Fathers Let vs now see what wee haue expresly concerning Pilgrimage in Scriptures and Fathers II What haue we in Scriptures and Fathers for the allowing of Pilgrimage NO better author of PILGRIMAGE can we either finde or desire than GOD himselfe who commaunded that thrise a yeare Deut. 16 16. all the people should come to Hierusalem or before the Temple was built vnto the Tabernacle No better practisers of the same thā Christ our Sauiour Luc. 2 41. his Blessed Mother and Sainte Ioseph by Gods owne word approued Mat. 1 19. iust That wee may say nothing of Helcana and 1. Reg. 1 7. Anna Samuells parents of the Gentiles who are Io. 12 20. mentioned in the Gospell to come to Hierusalem to worship the Aethiopian Eunuch Act. 8 27. whose deuotion was rewarded with his Baptisme and incorporation into Christ We haue moreouer an expresse Prophecie of Esaie Esa 11 10. who of our Sauiour spoke thus To him shall the Gentiles pray and his Sepulcher shall be gloriouse No doubt but euen to the worldes end as S. Hierome In ep ad Marcell vt migret Beth. expoundeth and experience sheweth And if wee well waigh this wholle matter we shall find that till our Sauiour CHRIST had wrought our saluation Ps 33 12. in the middest of the earth as the Prophet saith the Apostles had shed most gloriously their blood for testimony of Christs Godhead there were no places of Christian PILGRIMAGES no Mount CALVARIE no Sepulcher of CHRIST no BETHLEHEM no NAZARETH Monumentes of the first beginnings of our Religion nor memories of holy MARTYRS Passions Therefore must we not in Scriptures expecte mention to be expresly made of those thinges which were afterwarde doone but sufficient it is if wee haue examples of the like and Prophecies of the thing it selfe as fore wee haue shewed and may be also vnderstoode by those words of Dauid Psal 131. Vide Hier. ep 154. ad Desyderiū ep 17. ad Marcell vt migret Beth. We will adore in the place where his feete haue stoode But after that Christ had Sanctified those holy places leauing so manie testimonies of his loue as there were steps which he did tread the Martyrs with their bloode had watered the wholle world making it fertile with a newe fruite then beganne indeed our Sauiours Sepulcher to be glorious then were the Martyrs honorablely Entombed and Religiously translated Greg. l. 3 ep 30. Corn. ep 1. Ruff. l. 2 c. 28. Hicelib cont Vigilāt Amb. inexhortat ad Virgines Aug. lib. 9. conf cap. 7. Chrys lib. de S. Babila Sozom. l. 7. cap. 10. Theod. l. 5. cap. 36. hist Euagr. l. 1. cap. 16. from place to place then were their Bones inclosed in Aultars and no place esteemed fitte for the publicke Sacrifice of the Church but where there was the memorie of some Ambros supr 6. in ep ad soror de inuent SS Ger. Prot. Hier. supr Aug. ser 11. de SS Sozom. l. 5. c. 8. Conc. Carth. c. 14. liuely Sacrifice Hoste offered vp vnto God Finally then was Pilgrimage so frequented ouer the worlde that it is a woonder that any be founde so ignoraunt as not to knowe it or so impudent as to disallowe it And for the places of Christes appearing vnto vs S. Hierome ep 17. ad Marcel shal be a witnesse not of his owne opinion only but of the practise of the wholle worlde The Iewes in times past honoured the Sancta Sanctorum because there were the Cherubin and the Propitiatory and the Arke c. Doth not the Sepulcher of our Lord seeme vnto thee more honorable Which as often as wee enter into so ofte doe wee see our Sauiour lie in the Sindon and staying there a while we see the Angell sitte at his Feete and at his heade the Napkins wrapped togither The glory of whose Sepulcher wee knowe long before Ioseph hewed it out was foretoulde by the Prophesie of Esaie saying Esa 11. And his rest shall be honour because the place of our Lords Buriall should be honoured of all men He afterward out of Saint Mathew Cap. 27.58 prooueth that the Cittie of Hierusalem is holy who expressely saith that diuerse going out of their graues came into the holy Citty appeared to manie He alleadgeth also that Dauid commaundeth vs to woorshippe in the place where the Feete of our Sauiour stoode And speaking against those which despise Hierusalem because our Sauiour was there Crucified Howe doe they saith he thinke the places blessed in which Peter Paul the Captaines of the Christian Armie for Christ did shedde their bloude Rome holy If the profession of seruauntes and of men be glorious why is not the confession of our Lorde God glorious We euery where reuerence the Sepuchers of Martyrs and putting the holy Ashes to our eies if we may we also touche them with our mouthe And doe some thinke that the Sepulcher in which our Lord was laied is to be neglected If we beleeue not our selues let vs beleeue at the least the Diuel his Angels Deuills tormented at Christes Sepulcher who
vnto theÌ„ so much of Ecclesiastical helpe as may sufficiently recompence for theÌ„ But euen in these Pardon 's also is required a iust conuenient cause without the which they shall haue either none or not so greate force as the wordes doe soundâ— is we saide before The like also is to be iudged of the estate of grace of him which obtaineth the Indulgence for the deade Grace is not alwaies required in him which â—â—â—teth an Indulgence for the dead yet with some difference betweene these Indulgences and those which are graunted to them which liue in this worlde For two manner of workes may the POPE require in Pardon for the Dead The first are workes which haue no other goodnesse in them than that which they haue of sâ—eâ—dâ—eâ— as if the Pardon should runne thus Whososoeuer visiteth this Church or saieth such a Praier c. shall deliuer a soule out of Purgatory And such things being doone out of Gods grace because without his 〈◊〉 the worke hath â—o goodnesse in it there cannot be a sufficient cause of Pardon and therefore the Pardon auaileth nothing Other workes may haue some goodnesse in themselues or in some extrinsecal thing although they haue â—â—ne by the doer As if this should be the forme of the Indulgence Who saith MASSE or causeth to be said MASSE for such a cause or giueth Almes for the maintenance of such a place shal deliuer a soule out of Purgatory For certaine it is that MASSE ALMES doe good vnto the Church although they wh ch saide it or made them to bee giuen bee not in Grace And in such workes Nauarre Sotus if by some circumstance the minde of the POPE be not gathered to the contrary that is that he require that they be deuoutly and with grace perfourmed then may the Pardon be obtained for the dead by one which is not in grace For heere the POPE graunteth the Pardon for a iust cause which is Gods glory and honour by those charitable workes and the other doth nothing concurre vnto it but by determining the person to whome the POPE may apply it Euen so is it in the Dirige of a naughty Priest offered for one that is dead as for the MASSE it is certaine that it hath effecte of it selfe without any respect to him which saith it euen for those for whoÌ„ a naughty Priest doth offer it Who if he say this Dirige of his own deuotion priuately it is nothing auaileable But if he doe it to fulfill the bond of the Church whose Minister he is or in the Quire than doth it very much profite the Deade for in this he beareth the person of the wholle Church So also is it if my man being in sinne giue out of my Purse by my consent or generall leaue Almes to the poore For in these examples the workes are more â—f 〈◊〉 â—ersons than of those which doe execute thâ—◠〈…〉 it in the Suffrages and Indulgenâ—◠〈…〉 when the POPE respecteth the wâ—◠〈…〉 the goodnesse thereof in the effecte 〈…〉 recite from a naughty roote from wâ—◠〈…〉 no goodnes at al. For in such a case aâ—◠〈…〉 â—arâ—â—â—cantable of Pardon himselfe yet 〈…〉 a worke aâ— mothers appointment wherunto is annexed a Pardons for the Deade although perhaps the worke doth nothing profite the Deade but only in as much as it doth determine the POPES application of Pardon to this Particular party deceased No condition necessary in this life for Pardon in Purgatory or for participation of the suffrages of the Church Neither is that necessary which some doe require that a man for to be holpen by Indulgences after his death haue had whilest he heere liued a special deuotion to the autority of the Church and a diligent care to helpe the soules departed or a particular resolution to satisfie vnto God in this life although this last be singularly profitable to make at the least in the houre of death For it is sufficient that one be in Purgatory for then he is also in Grace And the want of those affections in life time in a higher degree than euery Christian is bounde vnto vnder paine of Mortall sinne although perhappes it hath increased the debte in Purgatory yet can it not hinder the common influence of Christes Passion and the participation of the Churches Suffrages or of the Treasure of Indulgence 12 The conclusion of this Treatise of the fruit of Indulgences THus much haue we saide according to the most sounde opinions of Learned Diuines of this 〈…〉 â—â—dulgences Which for that it was 〈…〉 â—â—IONIS ET PETRA SCANâ—◠〈…〉 offence and a rocke of scandall to 〈…〉 stumbling made Israell to sinne 〈…〉 which followe his Doctrine a comâ—â—◠〈…〉 blasphemy against the CHVRCH 〈…〉 it my part to handle more largely than the purpose of this BOOKE did require If nothing will suffice them no reason content them no autority conuince them then let them knowe that they beeing out of the number of GODS Children can neuer be troubled with Purgatory nor with Pardons which haue relation vnto Purgatory The one being a place of correction for children the other a mercifull fauour exhibited vnto the same children But of them which despise this Rodde of Discipline of our Almighty Father and contemne his Indulgence and Mildenesse is saide of the Apostle Heb. 12 8. If you be without Discipline whereof all be made partakers than are you Bastards and not children And that of the Prophet Esa 11 4 He shall strike the earth with the Rodde of his mouth with the breath of his lippes he shall kill the wicked But we whom God of his infinite mercy hath vnited vnto his misticall body of the holy Church as we must of necessity if we will remaine in the same vnity acknowledge and reuerence the sacred autority and power of giuing Indulgences so in seeking with diligence to obtaine them we shall reape three singular benefittes Three singâ—lar profits oâ— Indulgences First wee shall receiue encrease of meritte and consequently of grace in this life and glory in the other whilest wee deuoutely performe those good workes vnto which alwaies we are inuited by Indulgences Secondly we shall obtaine the release of the paines of Purgatory by diminishing in our mortall life the debte thereof which by those which feare the corrections of God and consider how farre as S. AVGVSTINE saieth In Psal â— those paines exceede whatsoeuer can be suffered in this life will be iudged a great felicitie Thirdly we shall shorten the time of our absence from God after our departure from hence and hasten that happy vision which God promised to MOISES when he saide I will shew thee all good Ex. 33 1. Which acceleration of so great a good how pretiouse it is wel vnderstoode S. PAVL Phil. 1 23. who so earnestly desired to be dissolued and to be with Christ And that other deuoute soule which complaining of the length of her Pilgrimage and dwelling amongst the inhabitants of darke and sorowfull CEDAR Ps 119 5. did wast consume with the desire of entering into the heauenly Courtes Ps 83 3. In which if according to the infallible veritie of Gods word one day be farre better than thousands of worldly treasures Ps 83 11. then surely that which not onely deliuereth from miserie but hasteneth and anticipateth so many yeeres and daies of so greate a blisse giuing also such helpe and occasion of a higher mansion in so rich a house Io. 14 2. cannot be valued with the treasures of wholle Kingdomes Psal 62 2. Come therefore O you who wander abroade in the deserte desolate and withered lande of Heresie and Schisme Come vnto the waters and you which haue not siluer make haste and buy Esa 55 1. and eate Come buy without amy exchange Wine and Milke Why doe your spend your money and not in bread why doe you bestow your labour and not in satiety Come vnto these liuely waters which proceeding from the fountaine of life will purge you from the mudde of your broken cisterns and quicken you with the spirite of God Hier. 2 12. â—o 4 14. â—o 9 2. and spring vp into life euerlasting Come drinke of that wine which the holy wisdome of God hath mingled vnto you And least you be terrified with the expectation of your fathers seuerity and discipline beholde your mother with her naked breasts cometh to meete you ready to embrace you and as new borne Infants to nourish you with the milke of her clemency and kindnes â—â— 15 22. Shee bringeth with her your very first stole which you once receiued of her in Baptisme now again again haue defiled And although that pure robe of innocency with which then she adorned you cannot bee recouered yet shall you no doubte by her diligent care and motherly piety be cloathed with an vnspotted garment of your recouered grace and if you haue hurte your soueraigne Lorde and Father in any thing or be in his debte you being once restored to his fauour shee hath wroten it with her owne hand shee will repay it Whose voice if you will heare Philem. vers 18. whose petition if you will graunt whose teares if you will respecte then shall you in steede of wasting your substance riotously by labouring vnto destruction Mat. 13 44. and euerlasting fire conuert most holsomely and profitablely your care and labours to the buying of that hidden treasure which shall fully recompence the sale of all worldly riches Laus Deo ac Beatissimae semper Virgini Matri DEI-PARAE MARIAE atque omnibus Sanctis 1. Cor. 11 16. If any man seeme to be coÌ„tentious we haue no such custome nor the Church of God S. Cyp. l. de simp Praelat Aug. l. 4. de simb ad cat c. 13. He shall not haue God to his Father Who will not haue the Church to his Mother FINIS
a Queene and a Ladye and the mother of God This new EVE is called the mother of life she remaineth replenished with the first fruites of immortall life aboue all liuing creatures We doe call her therefore againe and againe and euermore euery way most blessed To thee we cry bee mindfull of vs O most holy Virgin which euen after thy deliuery remainedst a Virgin Haile MARY ful of grace our Lorde is with thee The holy orders of all Angels and men doe call thee blessed Blessed art thou among women and blessed is the fruite of thy wombe make intercessioÌ„ for vs O Mistres Lady Queen mother of God S. GREGORY NAZIANZEN In. tragoed Christ pa. tiens O ter beata Mater O lux Virginum Quae templa caeli lucidissima incolis Mortalitatis liberata sordibus Ornata iam immortalitatis es stola Meis benignam ab alto aurem exhibe verbis Measque Virgo suscipe obsecro preces O mother thrise happy and light of Virgins pure Inhabiting the Temples bright of heauenly globe Thou now from mortall filth exempted secure Of immortallity art decked with the robe Yeeld courteous audience from high to what I say And entertaine my sutes O Virgin I thee pray Serm. 2. de Annun S. AVGVSTINE holy MARY succour the miserable help the faint harted cherishe the sorrowful pray for the people bee a meane for the Cleargie and make intercession for the deuout woman kinde Let all feele thy helpe whosoeuer doe celebrate thy Commemoration Ser. de laud. Mariae FVLGENTIVS MARY was made the windowe of heauen because by her god gaue the true light vnto the worlde MARY was made the ladder of heauen because by her God descended down to earth that by her also men may ascend vnto heauen MARY was made the restorer of women because by her they are knowne to bee exempted from the ruine of the first curse Serm. 2. de adu lege euÌ„dem ho. 2. sup Missus est in illud Apoc. SignuÌ„ magnum apparuit Et serm de Nat. Virg. S. BERNARD The kinglie virgine is the very way by the which our Sauiour came vnto vs proceeding out of her wombe as a Bridegroome out of his chamber By thee let vs haue accesse to thy Sonne O blessed inueÌ„trix of grace bringer forth of life and mother of Saluation that by thee he receiue vs who by thee was giuen vnto vs. THE THIRD CHAPTER OF CHARITY AND THE TEN COMMAVNDEMENTS 1 Is it sufficient for a Christian to be instructed in the doctrine of faith hope IT is very necessary that hee which hath attained vnto Faith Hope be indued with Charity also For of these three vertues Saint PAVL teacheth iointly thus Nowe there (a) 1. Cor. 13 13. remaineth saith he Faith Hope Charity these three but the greater of these is Charitie Great vndoubtedly is faith which may (b) 1. Cor. 13 2. Mat. 11 23. Mat. 7 22. suffice to moue mountains and worke miracles Great also is Hope a certaine (c) 1. Thes 5 8. Eph. 6 17. Heb. 6 19. helmet Ancour of saluation which setting before vs the goodnesse of God the greatnesse of rewarde doth afforde both effectual comfort to them that labour a singular confidence to them that pray But greatest of all is Charity the (d) Prosp l. 3 de vita coÌ„t ca. 13 15. Aug. in Ps 47. tract 5. ep Io. eâ—ch c. 117. ser 53. de temp Prince of all vertues which knoweth neither measure nor ende nor forsaketh them that die being stronger than death it selfe without which in a ChristiaÌ„ there may be indeed both Faith Hope but (e) Aug 15. de Trin. c. 18 they cannot be sufficient to the leading of a good happy life For which cause S. IOHN saith He (f) 1. Io. 3 14 that doth not loue abideth in death although in the meane season he beleeue and hope as the example of the foolishe Virgins in the Gospell (g) Mat. 25 11. Aug. ser 23. de verb. do c. 4. 8. Mat. 22 36. â—uc 10 27. Mar. 12 30. Aug. lib. 3. doc cap. 10. doth plainlie declare vnto vs. 2 What then is Charity A Vertue infused by God by which God is syncerely loued for himselfe and our neighbour for Gods sake For God is chiefely to bee loued in al things (a) Bern. de dilig Deo aboue al thinges and for himselfe alone as alone being the most soueraigne and eternall good which only satisfieth our mindes whose loue (b) 1. Cor. 10 31. Col. 3 17. honour ought to bee the beginning and finall ende both of our wil and of al our workes Then for (c) Aug. ho. 38 ex 50. ca. 2. seq Gods sake must we loue our neighboure that is to say (d) Aug. in Ps 118. concione 8. ser 53. 59. de temp euery man without exception For asmuch as wee be al neighbours amongest our selues linked together with a great affinitie both in regarde of the same humane nature common to all the ehildren of ADAM also by reason of Gods grace and euerlasting glory whereof al that wil may bee partakers 3 Howe many precepts of Charity be there IN substance two whereof the first of louing God is thus propounded in the old newe Lawe Thou (a) Deut. 6 4 Mat. 22 36. Mar. 12 30. Luc. 10 27. Greg. lib. 10. mor. c. 6. 7 shalt loue the Lord thy God from thy whole heart with thy whole soule with thy whole minde with all thy strength This is the greatest the first Commaundement And the second is like to this thou shalt loue thy neighbour as thy selfe On these two commandements dependeth the whole Lawe and the Prophets This Charity is the (b) Rom. 13 11. fulnesse of the Law summe of Iustice that is to say the (c) Col. 3 14. band of perfection Charity I say froÌ„ a (d) 1. Tim. 1 5. pure hart a good coÌ„scieÌ„ce a faith not fained 4 Howe doth true Charity shew it selfe THe proofe of (a) Greg. ho. 30. in EuaÌ„g loue Charitie is to performe the same in deeds and to obserue Gods Commaundements Whoreupon Saint IOHN also the beloued of Christ saith (b) 1. Io. 5 3. This is the charity of God that we keepe his Commaundements his Commaundementes are not heauie And againe (c) 1. Io. 2 4. Hee that saith hee knoweth God and keepeth not his Commaundements is a liar and the trueth is not in him But he that keepeth his word in him in very deed the charity of God is perfited In this we knowe that we be in him And Christ himselfe also teacheth If you (d) Io. 14 15 loue me keepe my Commaundements He that hath my Commaundements and keepeth them he it is that loueth me And he that loueth me shall bee loued of my Father and I