the Aspe shutting their eares against the sweete melodie of the sounde doctrine of the Church they seeme to say Departe thou (f) Iob. 21 14. from vs and we will not haue the knowledge of thy waies which is nothing else then as S. PAVL speketh According (g) Ro. 2 4. to their hardnes and impenitent harte to heape to themselues wrath in the day of wrath and of the reuelation of the iust iudgement of God For as SALOMON also teacheth To a man (h) Pro. 29 1. Bern. ser 42. in Cant. that with a hard necke contemneth him that correcteth him a soddaine distruction shall come vpon him and healthe shall not follow him 8 When is a sinne of impenitency committed Aug. de verb Do. ser 21. cap. 12. 13. ep 50. ad Bonif. Gelas in tomo de anarhematis vinculo VVHen a man without anie end or measure of his sins which truely hee shoulde washe away by holesome Penance resolueth moreouer that neuer hee will doe any Penance at al. Of this kind of persons who are such desperate and pittifull sinners and so will remaine both their life their death is most (a) Psal 33 22. abominable for asmuch as if not in wordes yet in deed they seeme to say (b) Esa 28 15. 3 8.9 Psal 51 3.7 Pro. 2 14. We haue entered into league with death and with hell wee haue made a pact And of these also may that saying bee vnderstoode which S. IOHN auoucheth There (c) 1. Io. 5 16 Aug. de corr gra c. 12. 1. retract cap. 19. is a sinne to death for that I say not that anie man aske Thus much concerning the sins against the holy-holy-Ghost which are doubtlesse most grieuous which Almighty God either neuer or verie hardly doth pardon For which cause we ought often to garde our selues to confirme others against the same that we may obserue that saying * Ephes 4 30. Cōtristate not (d) 1. Thess 5 19. extinguishe not the spirite of God This (e) Ps 94 8. day if you heare his voice harden not your hearts Let (f) Heb. 3 13. none of you be obdurate with the fallacie of sinne For (g) Eccli 3 7.27 an harde heart shall bee in euill case at the last Nowe therefore let vs come to those sins which are also not a little hainous and are wonte to be called sinnes that cry vnto Heauen OF SINNES THAT CRY VNTO HEAVEN 1 What sinnes are those that are saide to crie vnto Heauen THose Aug. in En. c 30. l. ann in Iob. c. 30. l. 1. locutionis de Genes quaest 5. super Exod. Greg. 3. par past adm 32. in 2. Psal poenit which notably aboue others are knowne to haue a manifest and exceeding wickednesse doe singularly purchase to those which cōmit thē Gods indignation vengeance Of this sort there are four nūbred in holy scripture to wit wilful (a) Gē 4 10. Murder (b) Gē 18 20 Sodomie (c) Ex. 22 23 Oppression of the Poore defrauding (d) Deut. 24 15. Iac. 5 4. the Laboring mans hiere 2 Howe doth the Scripture teach that wilfull murther is reuenged IN most grieuous manner doubtlesse Vide Conc. Ancyr c. 22. Conc. Epaun ca. 31. Tribur c. 54 sequ as Almighty God sheweth in these wordes wherein hee rebuketh CAIN the first man-flear (a) Gē 4 10. Amb. l. 2. de Cain Abel cap. 9. What hast thou done saith he the voice of the bloude of thy brother crieth to me from the earth Now therfore shalt thou be cursed vpon earth And in another place Gods owne voice doth testifie (b) Gen. 9 6. Ex. 21 12.14 Leuit. 24 17 Num. 35.16.20 Deut. 19 11 1. Io. 3 15. Whosoeuer shall shed mans blood his blood shall be shed also For to the image of God was man made The kingly Psalmist singeth Men (c) Ps 54 24. of blood shall not liue halfe their daies For this is a very heinous wickednesse he doth a most horrible iniurie to his neighbour that bereueth him of his life without lawfull (d) Aug. l. 22 contr Faust cap. 70. auctoritie For which cause Christ himselfe saith also (e) Mat. 26 52. Apoc. 13 10. All that take the sword shall perish with the sworde 3 And what is extant in holy scripture touching the sinne of Sodome and the punishments thereof THe men of Sodome saith the scripture (a) Gen. 13 13. were very naught and sinners before God too too much This horrible and abominable sin (b) 2. Pet. 2 6. S. PETER S. PAVL (c) Rom. 1 24. 1. Tim. 1 10 Ephes 5 5. Iudic. 19 22 20 46. doe reproue yea nature her selfe doth abhorre and the scripture also doth declare the greatnesse of so foule a wickednes in these words The crie (d) Gen. 18 20. of the Sodomites and the Gomorians is multiplied and their sinne is aggrauated too too much For which cause the Angels doe speake thus vnto the iust man LOTH who did greatly abhorre from the outragious filthines (e) 2. Pet. 2 6 of the Sodomites (f) Gē 19 13 We will destroy this place because the cry of them hath increased before our Lorde who hath sent vs to destroy them Therefore our Lorde (g) Ibid. Sap. 10 6. Deut. 29 23 Iudae ver 7. Gen. 13 10. vide Greg. li. 14. mor. c. 10 Aug. l. 16. de ciu cap. 30. Tert. in apo aduers gentes ca. 40. in Sod ca. 4. rained downe vpon Sodome Gomorrha brimstone and fire from our Lorde out of heauen and ouerthrewe those Cities and all the Countrie about Neither doth the scripture leaue vntouched the causes which moued the Sodomites and may also moue others to this so greeuous a sinne For thus we read in EZECHIEL (h) Ezec. 16 49. Behold this was the iniquitie of Sodome thy sister Pride fulnes of bread and aboundance and the idlenesse of her her daughters and they did not stretch their hand to the needy poore And of this vice which can neuer be sufficiently detested are they guiltie who doe not feare to breake the lawe of God yea the lawe of nature written in Leuiticus which is this (i) Leuit. 18 22. Deut. 27 21 vide Chrys ho. 4. in ep ad Rom. Tert. in l. de pudicit c. 4. Aug. lib. 3. conf cap. 8. ep 109. Cum masculo non commiscearis coitu foemineo quia abominatio est Cum omni pecore non coibis nec maculaberis cumeo Which sin if it be committed we are admonished (l) Leuit. 20 13.15 Exo. 22 19. Ioel. 3 3. in the same place that the very earth is polluted with such horrible abominable lustes that Gods wrath is very much prouoked against the people and (k) L. Cum vir nubit C. ad legē Iul. de adult that the crime is
8. in 1. Cor. in ser de leuium peccatorum periculis Bern. ser 1. de conuers Pauli et in tract de praecepto dispens c. 14. contristate the holy Ghost they darken and obscure the conscience they diminish the feruour of charitie and they doe hinder the proceeding of vertues drawe a man often times to greater vices and dangers For which cause it is written He that (d) Eccli 19 1. despiseth litle thinges shall by little and little fall He (e) Ibid. 3 27. that loueth danger shal perish in it He (f) Eccles 9 18. that shall sinne in one thing shall lose many good thinges Therefore these blottes filthes of the soule as much as may be are to bee eschewed for as wee reade (g) Apoc. 21 27. Psal 14 2. 23 4. There shall not enter into the Heauenly Ierusalem any polluted thing And except they be washed away in this life they doe burden a man after (h) See aboue of Satisfaction page 215. his death and cannot certes be cleansed without the bitter paines of Purgatorie fire Which fire although it be not euerlasting yet if wee beleeue (i) In Psal 37. ser 41. de Sanctis Greg. in 3. Ps poenit Sainte AVGVSTINE It is more sharpe grieuous than whatsoeuer a man can suffer in this life 3 What then are the remedies to purge the lighter sorte of sinnes FOR the washing away of such filthes of the soule in this life the Primitiue Church hath (a) Aug. ep 108. Ench. c. 71. 72. in Io. tract 12. ser 41. de Sanct. lib. 21. ciu c. 27. ho. 50 ex 50. ca. 13. Conc. Tolet. 4. can 9. acknowledged and vsed these remedies An humble accusation of a mans selfe our Lords praier knocking of the Breaste other the like deuoute exercises either towardes God or towardes our neighbour and afflictions of the bodie voluntarilie and deuoutlie vndertaken Which remedies wise men certes so much the more willingly and seriously doe imbrace by how much they doe more perfectly knowe more diligently waigh and consider the seuerity of Gods Iustice in (b) Iob. 24 12. Prosp in sent Aug. c. 210. Aug. in Ps 58 reuenging of sinne Which may be expressely shewed euen by that one dreadful speach of Christ I say vnto you (c) Mat. 12 36. that euery idle word that mē shal speake they shall render an account for it in the day of iudgement Also by that speeche of S. PETER (d) 1. Pet. 4 18. The iust man shall scarce be saued Insomuch that for this cause IOB a man otherwise Iust and Innocent hath saide I did (e) Iob. 9 28. feare all my workes knowing that thou didest not spare him that sinneth And the Apostle Saint PAVL It is (f) Heb. 10 31. horrible to fall into the handes of the liuing God But (g) 1. Cor. 11 31. if we did iudge our selues as the same Apostle warneth vs wee shoulde not bee iudged Therefore (h) Pro. 28 14. Blessed is that man that is alwaies fearefull but he that is of a hard heart shall fall into euill 4 Is it sufficient to abstaine from sinne CHristian Iustice Bern. ser 34. ex paruis Chrys in Ps 4. ho. 16. in ep ad Ephes Aug. serm 59. de temp whereof wee haue hitherto treated proposeth two partes and as equally necessary commendeth them vnto vs in these wordes Decline (a) Ps 36 27. 33 15. ibid. Aug. from euill and doe good As also S. PAVL teacheth Hating (b) Ro. 12 9. 1. Pet. 3 10.11 Tob. 4 13. Esa 1 16. Eccli 3 32. Col. 3 8. Ephes 4 16.17.20 Iac. 4 17. Mat. 3 10. 7 19. euill cleaueing to good Therefore It is not sufficient as (c) In sent Prosp c. 86. Aug. lib. 19. ciu cap. 14. S. AVGVSTINE hath plainely saide to abstaine from euill except that be done which is good and it is a small matter to hurt no man except thou doest endeuour to doe good to many Wherefore hauing nowe finished after our manner the first part of Iustice which prohibiteth euills it followeth nowe that by the helpe of Christ we go foreward to speake of the other part also which consisteth in the pursute of those thinges which are good OF THREE SORTES OF GOOD WORKES 1 In what good thinges doth Christian Iustice consiste THis Iustice extendeth (a) Chrys in Psa 4. 14. ho. 23. in Gen. so far that it containeth in it selfe all the good thinges which are honestly iustly and deuoutly done and proposeth the same vnto vs as to be both desired and followed Wherefore thus doth the Apostle admonishe the faithfull Walke (b) Col. 1. worthie of God in all thinges pleasing fructifying in al good worke Prouiding (c) Ro. 12. 2. Cor. 8 21. Mat. 5 17. 1. Pet. 2 12. good thinges not only before God but also before all men For this is the true vse and proper fruit of our vocation of Christian Iustice purchased by Christ as witnesseth (d) 1. Pet. 2. S. PETER That beeing dead to sinnes we may liue to Iustice that is to say as S. PAVL expoundeth it That (e) Tit. 2. vide Bern. ser 2. de resur denying impiety worldly desires we liue soberly iustly godly in this world To this effect is that of the Gospel proposed vnto vs that without (f) Luc. 1. feare beeing deliuered from the hands of our enimies we may serue him in holinesse iustice before him all our daies For therefore hath Christ redemed vs from all (g) Tit. 2. iniquitie that he mighte clense to himselfe a people acceptable a pursuer of good woorkes For (h) Eph. 2. wee are the worke of God himselfe created in Christ Iesus in good workes which God hath prepared that we should walke in them Thus doth S. PAVL constantly write and warne all men about the obseruance and continuall practise of Christian Iustice And for this cause also S. IHON doth wisely admonish absolutely define (i) 1. Io. 3. Litle children let no man seduce you Hee that doth iustice is iust euen as he also is iust He that committeth sinne is of the Deuill And S. IAMES expresly teacheth By workes (k) Iac. 2. Aug. in praef in Psa 31. de fid et op c. 14. Chrys ho. 2. in Gen a man is iustified and not by faith only For euen as the body without the spirite is deade so also faith without woorkes is deade Then againe the same Apostle He that hath looked (l) Iac. 1. in the lawe of perfecte libertie and hath remained in it not made a forgetfull hearer but a doer of the worke this man shall be blessed in his deede And noe other meaning then this had S. PAVL when he saide Not (m) Ro. 2. the hearers of the lawe are iust with God but the doers of the lawe shall be iust 2 What profite doe the
Almighty God touching the heart of man by the inspiration of the holie Ghost both Aug. de gratia lib. arbit cap 2. 9. 15. de Spir. lit cap. 34. lib. 2 de pec mer. c. 5. de praed grat cap. 9. de verb. Apost serm 41. cap. 1. ser 15. cap. 11. tract 4. in epist Io. de Praedest sanct cap. 3. Chrys ho. 9. in Ioan. Bern. de gratia liber arbit Prosp lib. 2. de vocatione gent. cap. 26. 27. 28. cont Collat cap. 26. man himselfe doth something receiuing that inspiration because he might as well reiecte Matth. 23 d Act. 13 g Hierem. 18 b 25 a b 32 f 35 c Zach 1 b the same and yet without the grace of God Cypr. de orat Dom. Aug. de natura gratia cap. 18. lib. 2. cont 2. epist Pelag. cap. 10. Hier. epist 139. coulde hee not by force of his free-will moue himselfe to Iustice in his sight And for that cause when it is saide in holy Scripture Zach. 1 a Mal. 3 b Act. 2 f 3 c Ephes 5 c Iac. 4 c Mat. 11 d Hierem. 3 a d 4 d 18 b Esa 1 d 40 a 45 d 46 c 55 a b Bar. 4 a Ezech. 18 g 1. Reg 7 a Be yee conuerted vnto me and I will be conuerted vnto you We are put in minde of our libertie and when wee aunswere Thren 5 d Hierem. 31 c Conuert vs O Lord vnto thee and we shall be conuerted We confesse that we are preuented by the grace of God 10 What is the manner of preparation to Iustification ANd certes men are disposed to Iustice whilest beeing Aug. l. 2. cont 2. epist Pelag. c. 9. de Praed Sanct. c. 20. Conc. 2. Araus caÌ„ 5. 6. 7. 25. Fulg. de incarn gra Christi cap. 17. 18. stirred vp and holpen by the grace of God conceiuing Faith Ro. 10 c d by hearing they are freely Aug. tra 26. in Io. de Praed Sanct. c. 11. de spir lit cap. 31 32. in expos propos ex ep ad Ro. c. 44. lib. 1. qu. ad simplic q. 2. Prosp l. 2. de vocat gent. cap. 27. 28. Euthim. in cap. 1. Io. Isid lib. 2 de summo bono cap. 2. mooued vnto God beleeuing those thinges to be true which are reuealed and promised by God and this especially that God doth iustifie Rom. 3 d Aug. de nat gra câ—p 44. the wicked man by his grace through the redemption which is in CHRIST IESVS and whilest knowing themselues to be sinners by conuerting themselues from the feare of Gods iustice with which they are Fulgent lib. 1. de rem pec cap. 8. 9. 11. Prosp lib. 2. de vocat gent. cap. 27. lib. 3. de vit contemplat cap. 12. Aug. tract 9. in epist Ioan de catech â—ud cap. 5. profitablely storkeÌ„ to the consideration of his mercy they are erected into hope hauing confidence that for Christ his sake Almighty God wil be mercifull vnto them him they begin to loue as the fountaine of all Iustice and therefore are moued against sinne Eccli 2 d Aug. ho. 50. cap. 2. ex 50. et ho. 27. c. 1 Chrys ho. 21. ad Ant. with some hatred and detestation that is to say by that repentance which must be done before Baptisme Finallie whilest they purpose to take Baptisme to begin a newe life to keepe Gods Commaundements Of this disposition it is written Heb. 11 b He that commeth to God must beleeue that hee is and is a rewarder to them that seeke him And Mat. 9 a haue a good heart my Sonne thy sinnes are forgiuen thee And Eccli 1 c the feare of God expelleth sinne And Act. 2 f doe Penance be euery one of you Baptised in the name of Iesus Christ in remission of your sinnes and you shall receiue the gifte of the holie Ghost And Mat. 28 d going therefore teach yee all nations Baptising theÌ„ in the name of the FATHER of the SONNE and of the HOLIE GHOST teaching theÌ„ to obserue all thinges whatsoeuer I haue commaunded you Finally 1. Reg. 7 a prepare your hartes vnto our Lord. 11 What the Iustification of a wicked man is what are the causes thereof THis disposition or preparation verie Iustification it selfe doth followe which is not the onlie Aug. lib. 6. cont Iul. cap. 11. lib. 1 retract c. 13. ep 105. 106. Conc. Mileu cap. 3. 4. Chrys ho. 3. de poenit Theoph. in cap. 2. Mar. See the 3. question of Baptisme page 151. remission of sinnes but a Sanctification also and renouation of the inward man by the voluntarie receiuing of grace giftes of the holy Ghost whereby a man of vniust is made iust and of an enemy a friend that he may be Tit. 3 b heire according to the hope of life euerlasting The causes of this Iustification are these The finall cause is the glory of GOD and of CHRIST and life euerlasting the efficient cause is the mercifull God who freely Ibid. doth washe 1. Cor. 6 c sanctifie signing Eph. 1 c annointing with the holy spirite of promise which is the pleadge of our enheritance the meritorious cause is his most beloued onely begotten SONNE our Lorde IESVS CHRIST who Ro. 5 b when wee were enemies for his Eph. 2 a exceeding Charity with which he loued vs by his most holy Passion vpon the TREE of the CROSSE deserued Ro. 4 d for vs iustification satisfied God the Father in our behalfe Also the Instrumentall cause is the Sacrament See the 1. question of Baptisme pag. 147. of BAPTISME which is the Sacrament of FAITH without the which no man euer obtained IustificatioÌ„ Finally the only formal cause is the Iustice of God not by which Aug. de spir lit c. 9. 11. in Psal 150. tract 26 in Io. epist 120. c. 30. de nat grat cap. 63. lib. 1 cont Pelag. Coelest c. 30. lib. 1. de pec mer. c. 9. 10. Com. Vien in CleÌ„ l. 1. tit 1. de sum Trin. he himselfe is iust but whereby hee maketh vs iust To wit which beeing by him geuen vnto vs we are Eph. 4 c renued in the spirite of our minde and are not only reputed iust but are truely Aug. ep 29. ser 16. de verb. Apost l b. 2. retract c. 13. de spir lit cap. 26 27. called and are in very deede iust euery one receiuing our proper iustice in our selues according to the measure which the holy Ghost doth distribute 1. Co. 12 b Ephes 4 â— Aug. ep 57. quaest 1. to euery one euen as he will and according to euery mans proper disposition cooperation For although none can bee iust but hee to whom the passions of our Lorde IESVS CHRIST are communicated yet that is done in this iustification of a wicked man at what time through the merite of the same most holy Passion by the holy-Ghost Ro. â— 2. Cor. 1 d Aug. de spir lit cap. 17 32. de nat grot
the will of his Lorde and prepared not himselfe did not according to his wil shal be beatē with many stripes But hee that knewe not and did thinges worthie of stripes shall be beaten with fewe And in another place speaking of the sinne of Anger and the degrees thereof he hath giuen this sentence (p) Mat. 5 23. Whosoeuer 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 shal say thou foole shall be giltie of the hell of fire Where as (q) Greg. 21. moral c. 5. Aug. li. 1. de ser Dom. in monte c. 9. S. GREGORY saith According to the degrees of the faulte encreaseth the order of the sentence whilest Anger without voice is bound to iudgement wherin the case is discussed Anger in voice is designed to a Coūcel wher the sentence is determined Anger in voice and word is adiudged to hell fire wher finally the sētence is executed Eccle. 15 21 4 Why is sinne to be eschewed FIrst because God hath commaunded none to doe wickedly and hath giuen no man space to sinne but (a) Psal 5 7. Eccli 12 3. Sap. 14 9. Pro. 15 8.9 Exod. 23 7. hateth all those that worke iniquitie As the Scripture expresly testifieth Neithr is any thing more odious hatefull to God who (b) Sap. 11 25. otherwise loueth all thinges that are and prosecuteth nothing with hatred punishmēt but only sin which truly neither in (c) Esa 14 11.12 2. Pet. 2 4 5.6.7 heauē nor in earth hee suffreth to escape vnpunished Moreouer sinne (d) Leu. 26 14 15. Deut. 28 15 16. that we maie see howe execrable abominable a thing it is was the (e) Bern. ser 3. de nat do cause that Christ our Lorde who otherwise committed no (f) 1. Pet. 2 21. sinne him-selfe did vndertake the CROSSE suffer a most bitter death For (g) Esa 53 5 Hee was wounded for our iniquities he was worne out for our wickednesse our Lorde laide vpon him the iniquitie of vs all He (h) 1. Io. 2 2 is the propitiation for our sinnes and not for ours only but also for the whole worldes And therefore certes hee hath washed (i) Apoc. 1 5 vs from our sinnes in his bloud that as many as euer are buried with him by Baptisme (k) Ro. 6 2. into death they being (l) 1. Pet. 2 13. dead to sinne may liue to Iustice alwaies walke by his grace in (m) Ro. 6 4. newnesse of life But they that after grace receiued in the Baptisme of Christ will voluntarilye sinne againe they sinne against Christ they persecute Christ they crucifie Christ again shal be punished by Christ the iust Iudge no lesse then the wicked Heathens For so S. PAVL teacheth (n) Heb. 10 26. If we sinne willingly after the knowledge of the truthe receiued now there is not lefte an host for sinnes but a certaine terrible expectation of iudgemente Of which persons the Apostle S. PETER hath also saide (o) 2. Pet. 2 21. It was better for them not to know the way of Iustice then after the knowledge to turne backe from that holy commandement which was deliuered vnto them Wherefore he that stādeth (p) 1. Cor. 10 12. Luc. 11 26. Mat. 12 45. let him loke that he doe not fall for in falling the latter thinges are become worse then the former Moreouer (q) Tob. 12 10. they which committe sinne and iniquitie are enemies to their owne soule if we beleeue the Angell RAPHAEL (r) Sap. 16 14. For a man by malice killeth his own soule (s) Ezech. 18 4. Iac. 1 15. Psal 33 22. Ro. 6 23. The soule which shall sinne she shall die And nothing certes is more vnhappie then that death by which a man is foreuer separated from the company of all the Saintes from the ioye of the Angels and all heauenly Inhabitants finally from that so soueraigne eternall (t) Mat. 7 23. 25 11 Luc. 13 27. Psal 6 9. Chrys ho. 24. in Mat. 48. ad pop Itē ep 5. ad Theod laps good in the knowledge fruition whereof cōsisteth certes the whole welfare and perfite blessednesse of a man Besides all this such is the nature and malignitie of sinne that it doth not only draw men euen those that be Iust (v) Ezec 18 24.33 12. from God from the grace and glory of God but doth moreouer inthrall them to most extreame and euerlasting euils both of body and soule not only in this life (x) Iudit 5 18. Ezod 32 33 Num. 14 28. Eccli 21 4. Psal 10 6. Luc. 16 22.23 but also in the life to come it maketh them most vnhappy insomuch as being brought into the power of the Deuils they are deliuered vp to most greiuous tormēts all maner of euils for euermore Wherefore are those examples to be noted which euery where in holy writte are mentioned cōcerning the reprehension and punishment of sinners as of (y) Gen. 4 11.12 CAIN (z) Exod. 14 27. PHARAO (a) Dā 4 22 NABVCHODONOSOR the (b) Gen. 19 24. Ezech. 16 49. SODOMITES (c) Exod. 7 8.9.10.12.14 EGYPTIANS (d) Deut. 23 22. Num. 16 26. ISRAELITS and others whose wickednesse the iust God hath persecuted in most marueilouse and horrible manner Those sentences also are to be obserued which teach that the mischeuous pestilence of sinne is to be eschewed detested As (e) Io. 8 34. he that committeth sinne is the seruant of sinne Hatefull vnto God (f) Sap. 14 9 is the wicked mā and his wickednesse Sinne (g) Pro. 14 34. maketh people miserable (h) Eccli 21 2. Flie from sinne as from the face of an adder (i) Ps 5 5.6 Thou art a God that willeth not iniquitie neither shal the maliciouse dwel neere vnto thee neither shal the vniust abide in thy sight (k) Eccles 9 18. He that shall sinne in one thing shal lose many good thinges (l) Tob. 4 6.7 vid. Chris hom 8. ad pop Antio 17. in Gen. 51. 37. in Io. 28. in ep ad Ro. 41. in Act. ho. de Iona. Proph. Bas ho. in Ps 33. Aug. propos 42. ex ep ad Roman All the daies of thy life haue thou God in minde and take heede that thou doe not at any time consent vnto sinne and ouerpasse the precepts of our God These thinges doe tend to this end that a man may knowe God a most iust reuenger of sinne and knowing him may feare him and fearing him may haue regarde to his owne saluation and by regarding may escape the horrible paines of sinners For (m) Psal 31 10. many are the scourges of a sinner 5 What way leadeth vnto sinne BY three (a) Aug. lib. de ser do in monte c. 12. l. 12. de Trin. c. 12.
(c) Esa 3 12 9 15. 30 10 they that call thee happy these are they that deceiue thee and bring to nought the way of thy steppes For which cause S. PAVL cōmandeth vs to shunne those doctours that by sweete speeches (d) Ro. 16 18. 2. Pet 2 1.12.14 Hiero. l.c. aduer Pelag c. 9. l. 2. aduer Iouin c. 19. and benedictions doe seduce the hartes of innocents For because the sinner is (e) Psal 1 24 54 22. Pro. 1 10 16 29. 17 15. 29 5. Eccle 7 6. Hier. 9 3.8 praised in the desires of his soule the wicked man is accounted happy the sinner will prouoke our Lorde as the Kingly Prophet testifieth 8 When doth an alien sinne fall vpon vs through our silence Bern. de nat Ioan. Bapt. Greg. 2. part past c. 4. Aug. ep 109 et ho. 7. ex 50 Prosp lib. l. de vit cont cap. 20. Isid de sum bon l. 3. c. 44 45.46 VVHen our vnseasonable silence bringeth detriment to our subiect or to any other person For example sake if by office it belong vnto vs to teach admonishe or correcte our brother or the wholle people and we omitte the same without iust cause when we may do good For which cause our Lorde by ESAIE testifieth to euery one that preacheth Crie (a) Esa 58 1. Hier. 23 22. 26 2. 50 2. Ionae 1 2. 1. Cor. 9 16. doe not cease as a trumpette exalte thy voice shew vnto my people their wickednesse and to the house of Iacob their sinnes Heare moreouer the danger they stand in who are not without cause called dumme dogges (b) Esa 56 10. not able to barke If (c) Ezech. 3 17. 33 7. ibid. Hier. Greg. ho. 11. in Ezech. Act. 20 18. Esa 6 5. Hest 4 13. when I saye to a wicked man saith our Lorde thou shalt die the death thou doe not warne him and speake to him that he may forsake his wicked way and liue the wicked man himselfe shall die in his iniquitie but I will require his bloode at thy hand So necessarie a thing it is to be obserued which S. PAVL not without great protestation doth require Preach the worde (d) 2. Tim. 4 2. Tit. 1 9.13 2 15. Chrys ho. 6. in epist ad Phil. vrge in season out of season reproue beseech rebuke in all patience and doctrine and againe in an other place Them that sinne (e) 1. Tim. 5 20. Leu. 19 17. Aug. serm 15. cap. 7. de verb. Dom. serm 16. cap. 4 7.8 reproue before all that the rest also may haue feare Amb. ser 8. in Psal 118. Orig. ho. 9. in Hierem. Hieron ad Ripar ep 53 Aug. in Psal 50. ser 15 de verb. Do. Chry. orat 1 con Iudaeos 9 When are we by winking or indulgence entangled with alien sinnes SO often as that thing which by our power or authoritie may ought to be amended punished we notwithstāding suffer to go vnpunisht to waxe worse worse Herein doe Magistrates offend when they beare the sworde (a) Ro. 13 4. Sap. 6 3. Psal 2 10. Aug. 2. retr c. 5. ep 48.50.204 tract 11. in Euang Ioan. Bern. ser 66. in Cant. in vaine and are not as they are called Gods ministers and reuengers vnto wrath to those that behaue them selues wickedly or seditiously This was the sinne (b) 1. Reg. 15 9. Iud. 20 13. Nū 25 4 of King SAVL when contrarie to the commandement of God he spared his enemies the Amalechites The same sinne was also incurred by King ACHAB when he receiued into fauour BENADAB the Kinge of Syria for which cause he did not escape the seuere sentence of the Prophet giuing this threate This saith (c) 3. Reg. 20 42. our Lorde because thou hast dismissed out of thy hand a man worthy of death thy life shall be for his life and thy people for his people Heereunto may be referred that which the Apostle willeth the Corinthians Take (d) 1. Cor. 5 6.13 Exod. 22 18 Deut. 13 1.6.12 17 12. 18 20 3. Reg. 18 19.40 Hier. in cap. 5. ad Gal. Greg. lib. 32. ep 31. away the euill from among your selues Know you not that a litle leauen corrupteth the wholle paste purge the olde leauen Secondly heerein doe (e) Aug. in Psal 50. Greg. 4. dial c. 18. Chrys ho. 9. in 1. ad Tim. Ephes 6 4. Heb. 12 7. Pro. 13 18.24 22 15.6 23 13. 29 15 17.21 Eccli 7 25. et 22 3.4.5 30 1. fathers and mothers maisters and maistreses offend whilest they with a certaine dissembling fauourable indulgence doe marre those in bringing them vp that are committed to their charge by their negligence and sloth doe suffer them to fall into great hazarde danger So wee reade the sonnes of HELI (f) 1. Reg. 3 11. 4 17. 3. Reg. 1 6. to haue bin depraued through the default only of their fathers indulgēce who for that cause was greuously punished for his too much lenity Heereunto may also be added that sinne which is commonly called the omission of brotherly correction (g) Pro. 9 7. 15 5.10.12 24 14 15. 25 12. 27 5.6 28 23. 29 1. Eccles 7 6. Eccli 7 25. 10 28 11 7. 19 13.17 20 1.4 Psal 140 5. Col. 1 28. 1. Thes 5 14 2. Thes 3 15 1. Tim. 5 20 2 Tim. 2 25 4 2. Tit. 1 9.10 2 15. admonition or reprehension For asmuch as Christ hath warned vs to correct our brother once and twice and the third time that we may winne (h) Mat. 18 15. him when he sinneth Although some doe distinguish betweene this manner of omission and the former sufferance which wee spake of making them two different kinds of alien sinnes 10 How doe we contract an alien sinne by participation Tob. 2 21. Pro. 1 14. 29 24. Num. 16 26 Eccli 5 1. 2 Par. 20 36 Greg. Turō in glo Conf. c. 36. 71. Et lib. 1. de glor Mart. c. 38.72 79. lib. 2. cap. 13.14.15.16 17. 20. Theod. li. 3. hist c. 11. 12. Vict. l. 1. persecu Ios 7 24. Dan. 5 23. 2. Mach. 3 24. 5 15. 9 5. 1. Mach. 6 12. THen espeacially when we are partners in gaine with theeues extortioners also when we doe wittingly togither with others chalenge or retaine goods vniustly gotten or which any way doe belong to other men and then moreouer when we are enriched with the spoile of others And heereunto semeth to belong that which the Psalmist saith to runne with the very theeues (a) Ps 49 18. Aug. in Psal 129. themselues and to haue portion with the aduoutrers This did ESAIE obiect vnto the people of the Iewes Thy (b) Esa 1 23. Princes be vnfaithfull companions of theeues all doe loue gifts followe rewardes
to be punished with death For which cause S. PAVL doth not once only rebuke the liers (m) 1. Cor. 6 9. Rom. 1 24. 1. Tim 1 10 Gal. 5 10.11 with mankinde And he condemneth also vncleane and effeminate persons of which one was Onan (n) Gen. 38 9. Hier in cap. 5. epist ad Ephes sonne of Iudas who could not escape the present reuenge of God for that he sinned against his owne body and worse then any beast would violate the honestie and order of nature 4 What doth the scripture propose touching the oppression of the poore Thou shalt not make sad the stranger saith our Lord neither shalt thou (a) Exod. 22 21. Deut. 15 9. 24 10. Eccli 35 16. Hier. 21 12. 22 3. Mal. 3 5. 2. Reg. 12 1. afflict him for you your selues were strangers in the land of Egipt Yee shall not hurte the widdow the fatherlesse If you doe hurte them they will cry out vnto me and I will heare their cry and my fury shall take indignation and I will strike you with the sworde your wiues shall be widdowes and your children Orphanes For which cause the Egiptians were (b) Exod. 7. sequent scourged with so manie plagues and with their most cruell King and Tirant PHARAO who spared not to kil the very Infants (c) Exod. 1 8 of the Hebrues were finally (d) Ex. 14 27 drowned because of their cruelty more then barbarous against the Israelites I haue seene saith our Lorde the affliction (e) Exod. 3 7 of my people in Egipt and I haue hearde their cry because of the hardnes of those that are ouerseers of the workes knowing their griefe I came downe to deliuer them out of the handes of the Egiptians For this cause doth our Lorde threaten by ESAIE the Prophet Woe (f) Esa 10 1 Deut. 27 19 Iob. 24 1. Mat. 23 14. they that make vniust lawes writing haue written vniustice that they might oppresse the poore in iudgement and doe violence to the cause of the humble of my people that widdowes might be their pray and that they might spoile the fatherlesse And in the same Prophet there is extant this complaint of cruell and vniust Magistrates Thy Princes (g) Esa 1 23. Hier. 5 28. Zach. 7 9. Psal 93 3. Amos. 5 11. are Infidels companions of theeues all doe loue bribes they follow after rewardes They do not giue iudgement to the fatherlesse and the cause of the widdowe doth not enter in vnto them Againe their (h) Esa 3 12.14 Collectours haue spoiled my people And there is no doubt but that Cities Prouinces by reason of this abominable sinne which is committed by tirannicall Magistrates are oftentimes brought into extreame danger 5 What finally doth the scripture teach cōcerning the withholding or diminishing of the labourers wages VVE reade in the Apostle S. IAMES how vehemently he doth vpbraide riche men with their cruell sparing and egregious wickednesse in defrauding poore labourers (a) Iac. 5 4. Beholde the hiere of the workemen that haue reaped your feeldes which is defrauded by you crieth And their cry hath entered into the eares of the Lorde of Sabaoth And (b) Eccli 34 25 7 22. Ecclesiasticus writeth in this manner The breade of the needy is the life of the poore man he that defraudeth him is a man of blood He that taketh awaie the bread in sweate as he that killeth his neighbour He that sheddeth bloode and he that defraudeth the hired man are brethren Therefore it is decreed by the law of God Thou shalt not deny the (c) Deut. 24 14. Leuit. 19 13 Tob. 4 15. Mal. 3 5. hiere of thy poore needie brother or of the stranger that abideth with thee in the land and is within thy gates but the very same day thou shalt render to him the price of his labor before the sunsette because he is poore and thereby he sustaineth his life least he cry against thee to our Lord it be reputed to thee for a sinne 6 To what ende is all this discourse of sinnes to be referred and what is the vse and commoditie thereof THis discourse belongeth to the first parte of Christian Iustice which consisteth in knowing and fleeing of euils And the vse commoditie thereof is rightlye to discerne and being discerned vtterly to eschew those thinges which are verely euels contrary to God pernitious vnto men and if in case any of them be committed then diligentlie to endeuour to purge the same Heereby we learne also how a wise man differeth from a foole a iust man from a wicked person For a wise man (a) Pro. 14 16. feareth and declineth frō euill but a foole leapeth ouer and is confident For (b) Pro. 18 2 a foole doth not receiue the words of wisdome except thou speake those thinges which his hearte is sette vpon as witnesse the SALOMON who also writeth thus The pathes of iust (c) Pro. 4 18 persons as a bright shining light proceedeth and encreaseth euen vnto a perfect day the way of the wicked is darke and obscure they know not where they fall Many certes are (d) Aug. de gra lib. arb cap. 3. lib 3. de lib. arb cap. 22. Bern. epi. 77. ad Hugon Chrys hom 26. in epist ad Rom. shamefully ignorāt of those pernitious plagues of the mind the sinnes that we haue declared others althoughe they know them neuer so well yet doe they not auoide and detest them But worst of all are others who are obdurate (e) See before of obstinacie Aug. in Enc. cap. 80. with the custome of sinne of which kinde it is thus said A wicked (f) Pro. 18 3 man when he is come into the bottome of sinnes contemneth but shame and reproch doth followe him And this kinde of men doth contemne those thinges espeaciallye which Christian Iustice dothe require not only for the marking and discerning of vices but also for the necessary auoiding and purging of the same OF THE PVRGING OF SINNES Conc. Trid. sess 5. can 3. ses 6. cap. 2. 7. 1 And by what meanes are sinnes purged HEere first of all it is out of controuersie that Christ is vnto vs a (a) Ro. 3 24. 1. Io. 2 1. 4 10. 1 7. propitiatour and that Lambe (b) Io. 1 36. Mat. 1 21. 1. Cor. 1 30. 1. Tim. 2 5. Heb. 1 3. 9 12. Act. 4 12. of God that taketh awaie the sinnes of the world who only could deserue for vs remission of sinnes make purgation of the same Then is it most certaine that God doth purifie mennes hearts by Faith as (c) Act. 15 9. Heb. 11 1.6 Gal. 2 16. 3 8. Rom. 3 24. Luc. 7 50. Ephes 2 8. Trid. sess 6. cap. 8. S. PETER saith because that without Faith which is the dore and foundation of mans saluation none can obtain or hope for
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
PARDONS 1 What is the grounde and foundation of Pardons FIrst we must heere call to mind that which hath bin shewed aboue out of Scriptures Fathers See pag. 209 that sinnes committed after Baptisme although in respect of the fault and disgrace of God guilt of euerlasting paine and damnation they bee fully remitted through the merits onlie of Christs Passion in the Sacrament of Penance doe notwithstanding leaue most ordinarily behind them if the contrition be not the greater a debt of Temporall punishment And that by such Temporall punishement satisfaction is to be made vnto Gods Iustice either in this worlde by workes of Penance enioined in the Sacrament or voluntarily vndertaken or in the other life in the fire of Purgatory See pag. 218 Nowe therefore as Almighty God hath lefte in his Church autority and iurisdiction to binde such Penitentes as haue recourse to the Sacramente for helpe vnto a conuenient satisfaction aunswerable to his diuine Iustice and decree so likewise hee beeing alwaies more prone to Mercy than to Iustice his grace superabounding wher sinne aboundeth Rom. 5 10. It necessarily followeth that he hath giuen as great a power to his Pastours in the one as in the other therefore as they may impose so they may release Penance as they are executioners of his Iustice to punishe so they are also dispensours of his mercie to remitte and pardon Finally as the power of his Mat. 16 19. Keies doe extend to bind so they doe also extend to loose whatsoeuer is bound or loosed in heauen which shall be more largely shewed hereafter 2 What is an Indulgence or Pardon Than may we hereby plainely see what is an Indulgence or Pardon which beeing wel vnderstoode duely considered we shall not need any long discourse for the proofe and defence of the same An Indulgence therefore or Pardon is the remission of the Temporall punishemente due vnto sinne already forgeuen graunted by the Pastours of the Church for iust and conuenient cause vnto him which is in Gods grace fauour Hence it followeth that whosoeuer will be partaker of an Indulgence graunted first he must be in grace then performe that which is in the graunt of the Indulgence required as Fasting or Praier or Almes And so he shall enioy the fruite thereof 3 How many things are necessary to obtaine a Pardon But if we will consider all the wholle chaine of thinges concurring and necessarily required in this matter we may the better conceiue the malitiouse slaunders and cauills of our aduersaries heerein First therfore he that will gaine an Indulgence must be hartely sory for his sinnes Secondly hee must haue a full and resolute purpose to amend his life and neuer to fall into any mortal sinne Thirdly he must make a diligent search of his conscience calling exactly to mind so farre as the frailtie of mans memory can reach all the particulars of his thoughts wordes deedes offensiue vnto God Fourthly he must humbly syncerely lay them open before the Priest who in Gods steed is to iudge thereof Fiftly he is to accept that Penance which is imposed vpon him And all this is so necessarie for remission of sinnes that if there want but one of them either sorrowe or purpose or due examination or pure Confession or fulfilling the Penance enioined or at the least in the three last a full intent to execute them in due time no man can obtaine the grace of God much lesse such Pardons as we speake of which are not nor can be imparted but to those onely which are in Gods blessed fauour Nowe if there happen any opportunity of Indulgence or remission of this Penance enioined or of that which by the auncient Canons of the Church or by Gods secrete most iust iudgement should in rigour bee inioined for ordinarily the Penance in our age enioined in Confession is not equall vnto that which the auncient Canons of the Church Gods own determination hath allotted than sixtly there is required the fulfilling of that worke vnto which the Indulgence is annexed And so if the partie which seeketh the Indulgence be still in grace and the cause proportionable to the Indulgence infallibly he receiueth the same And yet some Diuines doe vpon probable groundes affirme that he which will obtaine an Indulgence must besides all this of necessitie either haue accepted of his Ghostly-father or purposed to take vpon himselfe so greate penance as were in it selfe sufficient to satisfie for that paine which in the Indulgence is remitted or at the least that he must haue a generall purpose to satisfie Gods Iustice in this life by Godly workes and deuout labours and sufferings otherwise except the worke exacted in the Indulgence be equiualent to the paine remitted he shall not enioy the benefitte Their reason is for that he which hath not this minde as much as in himselfe lieth to procure his owne succours for his negligence coldenesse and slackenesse deserueth not helpe of others and it seemeth as they say that Christ his Saintes intended not to yeeld such vnnecessary helpe whereby negligence might be increased But this opinion is by others worthily reiected Who say that if the Penitent haue this full conditionall resolution to fulfill his enioined Penance in Confession if he cannot obtaine by Indulgence the remission therof whether his Penance were great or little then shall he not beeing a liuely member of CHRIST be depriued of the participation of the common treasure of his wholle body A Purpose of satisfaction very profitable for him which will receiue an Indulgence and consequently of such Indulgence Yet certaiâ— it iâ— that such actuall purpose of satisfying Gods Iustice by owne penall workes doth make a maâ— more apte â—o receiue the wholl Indulgence and encreaseth the value of the cause and Gods acceptation of the recompence which is made vnto him by such an Indulgence as wee will shewe hereâ—fter 4 A comparison betweene the Catholickes Pardons and the Protestants Pardons THis therefore being the course of all Catholicks in obtaining Pardon of sinnes let vs on the contrary side examine a little howe many of these things are to be found in the Protestants Pardons For that they haue Pardons yea plenary Indulgences also none can doubte who heareth euery day that they are cleansed purged from all sinne and sure to goe to Heauen so soone as they shall die For in very deede this is not only a full remission of all paines and punishmentes but also a most certaine assurance of that singular gifte of God which is perseuerance to the ende Which if the Catholicke could perswade himselfe so easelye to be gotten he would with S. Paul 1. Cor. 15 19. account himselfe the most wretched of all men whereas he should so toile and labour in infidelity for that which he ought to assure himselfe that already he possesseth But whereas they doe so malitiously and contemptuously obiect vnto vs the Popes Pardons giuing
the people to vnderstand that the Pope graunteth leaue to sinne before-hand and too easely remitteth that which he should seuerely punish and that which is a horrible blasphemie that he doth make by his Pardon 's any thing lawfull vnto vs be it in it selfe neuer so repugnant to Gods holy commandementes Let vs compare our pardons with theirs our Iubeleis with theirs our remissions with theirs And to beginne first with Confession it is very well knowen in their iudgement for the moste parte to be accounted a thing little agreable with nature it selfe how many sinfull thoughtes doe they harbour how many shamefull blasphemous and iniurious wordes doe they vtter alwaies excepting some fewe of more ciuill and naturall disposition How many brutish actes doe they commit which they would neuer fall into or at the least they would auoide in parte if besides the iudgement of God before which all hidden thinges of darkenesse shall be lightened 1. Cor. 4 5. and all counsailes of hartes shall be manifested they knew they were to make before a man and a sinner perhaps as greate as themselues so straite and particular account I my selfe when I liued in my owne Countrey haue had sufficient experience of diuers whō neither loue of the worlde could with-hold nor custome of sinne allure nor feare of lawes keepe backe yet the onely shame of Confession could as I thinke doth as yet detaine from the vnitie of the Catholicke Church as our vnderstanding is often blinded by an infected wil maketh thē not to acknowledge in hart that which is the onely truth Let vs then goe to another condition And examine their austere kind of life strict satisfactiō to Almightie God And as for Fasting what better signe of a good Protestant then to eate flesh on the Friday without iudging betweene day and day For Almes if we mighte haue the Voices of all those which are poore needie in our Countrey in whom this gloriouse vertue doth more shine whether in Catholickes or in Protestants it would soone appeare what incomparable difference there is But for Praier I appeale to all greate house keepers or those which are the generall harbourers of all sortes of men yea and vnto all other persons who conuerse indifferentlye abroade whether if a man be not otherwise knowen to be a Protestāt it be not a manfest probability of a Papist to say his praiers deuoutly vpon his knees at his bedd-sid either morning or euening Sure I am that there be many honest matrons and diuerse simple persons amongst the Protestants who after the example of CORNELIVS Act. 10 2. endeuour according to their knowledge to serue Almightie God and to attend to workes of Charitie and Prayer whom I hope GOD doth now dispose by little and little with his preuenting-grace to receiue one day a perfecte knowledge of his will when they may by his cooperating-grace with such good workes builde vnto euerlasting saluation which in their present estate Heb. 11 6. Rom. 14 23 they cannot But euen these doe I call to witnesse earnestly intreating them for the honor of God without all vaine-glory as they haue little cause therof to shewe howe many examples they haue seene of the like deuotions Then let vs examine whether at the least there be to be found some great cause of Pardon and Indulgence which we propounded in the sixt place as necessarie in our remissions And perhappes wee shal find some building of Hospitals some erecting of Churches some enterprise against the Turkes the enemies of Christ and of Christendome some solemne and generall praier for the necessities of the Church which are the causes ordinarily pretended in our Indulgences But on our aduersaries side howe the matter doth stand the miserable ruines of antiquities doe shewe their rauenous gaping after Ecclesiasticall goodes doe testifie their intolerable vexations of their poore neighbours doe crie Exod. 22 23. vp to Heauen But these be outwarde thinges Confession Penance Workes of Deuotion It may be that the intenall things as Sorrowe purpose of Amendment a seuere examinatiō of their Actions Words and Thoughts doe so much excell that there can be no neede of those outwarde Ceremonies Espeacially whereas now the time is come when we must serue God in spirite and trueth And yet there is nothing lesse For howe can they settle themselues to the particular searche of their sinnes who neither purpose to Confesse them particularly to the Priest God knowing them already more particularly than themselues and besides if they stande to their Maisters doctrine maintaine that al our works are sins if God straitly examine them So that if this be credited they need not seeke to sort the good deeds from the badde But for purpose of keeping Gods Commaundementes they shoulde highly deceiue themselues if euer they should make it For they holde it an impossible thing to obserue the same And as for sorrowe that they thinke not necessary For that METANOIA which they cannot deny because it is so often commended vnto vs in the Scriptures they will not haue to signifie a sorrowefull repentance Beza vpon Mat. 3. and Luther ser de poenit but a RESIPISCENCE or waxing wise againe which God graunt they may doe without any sorrowe or affliction of minde for that which is past And although some of their Doctours doe require such sorrowe yet neither will they haue it the cause of remission of sinnes nor necessary for such effecte But onely they require Faith as a necessary sufficient cause after which as they most absurdly say by a necessary sequell followeth this sorrowe euen whether wee will or no. And yet here must I needes craue pardon if I say that they are also voide of Faith For there can be but one Ephes 4 5. Heretickes haue no Faith Faith and hee which denieth one pointe of Faith although hee giue credite to the rest that is not a Diuine Faith but a humane perswasion whereas if it were that Supernaturall Faith and Theological Vertue which is Conc. Araus 2. c. 5. necessarie for to beleeue a right it would encline a man to beleeue all thinges which God hath spoken as well as one Wherefor it is an infallible verity Concil Trid. sess 6. cap. 15. See page 479. that euē as grace is lost by euery mortall sinne so by infidelity in one only pointe the wholle substance of Faith doth perishe Nowe where there is not Diuine Faith how can there be a diuine hope Hope beeing grounded in Faith as S. PAVL Heb. 11 4. saith which although they brag neuer so much of their Iustification by Faith so long as in any one thing they dissent from the Church they cannot haue Wherefore although I might say that they require nothing at all for their iustification because they cannot beeing as they are haue so much as Faith the beginning foundation of all disposition thereunto yet supposing that they were in the right Faith consider good Reader who forgiueth
sinnes more easily The POPE or Caluin The POPE requiring those sixe thinges which I spoke of before and the Protestants allowing scant one of them 5 How wickedly our pardōs are slaūdred FOr whereas they doe so wickedly slaunder the Pastours of the Church as if they did graunt Pardons to licence men to sinne to dispense therby in Gods commaundements it is a thing which neuer any CATHOLICKE did yeelde nor euer anie POPE did challenge to himselfe but alwaies acknowledged that euery simple Priest might to those which are his subiects remit the mortal sinnes themselues although not the temporall punishements thereof in as high and ample manner as hee himselfe he hauing no authority to remitte out of Sacramentes any one mortall sinne in the worlde Much-lesse to permitte it as lawefull Whereas God himselfe in such things cannot according to the Doctrine of Diuines dispense who being a Soueraigne goodnesse cannot be the author of sinne and as the Apostle saith 2. Tim. 2 12. Heb. 6 18. cannot deny himselfe Let them turne ouer al our Bookes our Schoolemen our Canonistes and Summistes and if they finde in anie one Author of credite that all the thinges aboue mentioned must not of necessitie concurre and so hath alwaies bene vnderstood in the practise of the Church after the maner by vs declared they shall recouer their creditte of true and honest dealing Let them looke vpon our Extrauagants or Bulles where Iubeleis or other Pardons are graunted and published and if they doe not there finde that Particle or clause expressed that they which will obtaine such Indulgence must be Vere Poenitentes truely penitent then let them freely without shame blaspheme the iurisdiction of the Church Yea they shall for the moste parte finde that actuall Confession is a thing expresly required Actuall Confession not alwaies necessary as one parcell of such thinges as are causes of the Indulgence and then is it impossible to obtaine such indulgence without Confession although at other times when Confession is not expresly mentioned it is not necessarie but onely to those whose conscience is burdened with mortall sinne who cannot in the new lawe obtaine iustification but by Confession either actual or in vow and desire For of such as are not in grace must that be vnderstood which we haue saide before when we spoke of sixe thinges necessary in an Indulgence otherwise if one be already in grace hee hath virtually those fiue first things needeth nothing but to doe that which is the cause of the Indulgence whether it be Confession or Receiuing or Almes or Fasting or any other such deuout action As for the Simony which they charge vs withall in these Pardons No Simony in Pardons wee neither buy nor sell Pardons but sometimes the worke required for which they are graunted is Almes and yet few or none are now graunded for any Almes to the POPES cofers but onely to be giuen at the parties discretion thereby to take away all cause of scandall 6 Why Pardons are called remissions of sinnes whereas they take away the punishment onely BVt it may peraduenture somewhat moue our aduersaries that we call these Indulgences remissions of sinnes whereupon it seemteh we vnderstand the verie faults themselues not the punishments thereof But this we can easely declare vnto thē by an example of a Father who although he haue receiued into fauour his sonne whom he had disinherited which is to remitte him his fault and to receiue him into his grace yet doth he impose oftentimes some lighter punishment for the same faulte both as a cautell for that which is to come and as a iust reuenge for the offence remitted and then he may iustly be saide not to haue perfectly forgiuen his sonnes faulte So also doth the holy Scriptures call the guilte of punishment by the name of sinne Gen. 43 8. Vnlesse I shall saith IVDAS to IACOB bring againe the childe I will be guilty of a sinne vnto thee all my life And God is said to render the sinne of the fathers vpon the children Deut. 5 9. 3. Reg. 1 21. Pro. 16 6. I and my sonne SALOMON shall be sinners And by mercy and verity iniquitie is redeemed And although sometimes in Pardons it be said A CVLPA POENA What these wordes A Culpa Poena signifie From the fault and the punishment the true meaning of the Church therein is that the fault must be remitted either before the seeking of the Indulgence or else in the very worke which is the cause of the Indulgence when Confessiō is exacted for obtaining the same Or the otherwise by Contritiō the worke is performed in grace so that there is giuen both togither Whether all the workes for the Indulgence must be donne in grace yet by diuerse causes The first by Confession or Contrition the second by the Indulgence For although it be not necessary that for to obtaine an Indulgence al the works which are done for the same be done in Gods grace yet is it verie necessary that all those workes be throughly done and that the last worke of all in which the Pardon is to be receiued be not onely done with a certaine morall perferction but also in the grace fauour of God For example There is a Iubiley in which it is graunted that whosoeuer Fasteth three daies and giueth Almes and such a day visiteth such a Church praying for some particuler necessities shall haue a plenary Indulgence Although a man doe the other in state of mortall sinne yet if hee for the same good purposes doe throughly performe them and then hauing by the ordinary meanes obtained Gods grace visitte the Church he shall receiue the Indulgence and yet if the POPE should so graunt it that he must first Confesse and then Fast and giue Almes and visitte the Church then would I thinke that his intention were to haue al the thinges following performed in grace so if he fall in the midst of the weeke so that he fast not in grace he getteth nothing 7 Of diuerse kinds of Indulgences FOr the better declaration of the custome of the Church in this matter of Indulgences it is to be vnderstoode that wee may diuide Pardons two manner of waies First in respecte of the qualitie of the punishement released Secondly in respecte of the quantitie of the same punishment taken away The punishment it selfe sometimes is enioined in Penance by the Ghostly-Father sometimes it is due either by the Canons of the Church allotting certaine Penances for euery faulte or in the stricte examination of Gods iust iudgement who onely searcheth the hart and knoweth the depth of our desertes From all these kindes may the Church absolue for that soueraigne autority which it hath recriued as we haue partly shewed aboue shall more exactly be shewed hereafter Pardon of Penance enioined of other paines also And heerein is founded the first diuision of Indulgence into remission of Penance enioined and of penance which is in the
treasure in the Church for to recompence the wholle debte of temporall punishement which is in all the liuely members of Christ But such treasure may be applied vnto these members by those which gouerne the family of Christ therefore may those which gouerne this family pardon and remitte vnto them the temporall punishment for sinnes Which reason is so manifestly deduced out of that which went before that we neede not to make any larger discourse 10 Diuerse Illations out of the Premisses concerning the nature of Pardons 1 A Pardon is not only an absolution but also a â— compenâ—ation for sinnes TO conclude this wholle Treatise of Indulgences we may gather out of that which is said First that although a Pardon be principally and properly an absolution from the debte of punishement giuen by the vertue of the KEIES Yet is it also a kind of compensation withal For the Prelate graunting a Pardon doth so absolue the Penitent that he maketh out of the treasure of the Chuch an equall paimenr vnto Almighty God for the wholle debte paying in the heade in other members that which shoulde without his sacred autority haue beene paied by the partie himselfe Or thus more plainly for the capacitie of the simpler sorte a Pardon is a mercifull release in respecte of the Penitente but in respecte of Gods iustice an equall payment made by the merits of others applied for a recompence of the Penitent his sinnes And heerein we may see howe this absolution differeth from the Sacramental absolution in penance Howe Pardons differ from the Sacrament of Penance For there is applied onely the Merits of Christ not of his Saintes whereas their merits coulde not reache vnto the taking away of the sinnes themselues nor of the euerlasting paine due vnto the same But here the merittes also of the Saintes in as much as they are Satisfactorious doe take place God hauing so disposed that according to the sweet gouernment of his Church his members doe in the course of their iustification deliuery from all punishements what they are able they being able by the concourse of his Spirite nowe dwelling within them to satisfie for temporall paine Besides in Penance the wholle euerlasting paine is taken away but heere not alwaies the wholle temporall correction but so much onely as it pleaseth the giuer according to the proportion of the cause Finally the Sacramente is an instrument of Christes eternall Priesthoode in which he himselfe remitteth sinnes by the instrumentary ministery of his priest But in Indulgences the Prelate is properly the worker by his autority receiued from Christ neither is it necessarie that he be a Priest or Bishop if he haue iurisdiction which may be in a Bishop elected yet not consecrated Secondly 2 Onely Bishoppes caâ— giue Pardâ—â— we inferre that onely Bishoppes can giue Pardons to those which are of theire Diocesse and that not onely for the restrainte made by the Church but also for the very nature and condition of Pardons For although vnto all Priestes be saide whose sinnes soeuer you forgiue they shall be forgiuen yet is this authoritie alwaies vnderstood according to the necessarie regiment which Christ hath ordained in his Church And therefore a Priest cannot by his Priesthood alone absolue except he haue iurisdiction also Likewise an ordinarie Priest although he be a Parish Priest and haue cure of soules cannot excommunicate and yet that autoritie belongeth vnto the Keies of the Church These thinges therefore doe require such soueraigne autoritie as is in the chiefe gouernours and Prelates of the Church and espeacialy in this present case where the common treasure of the familie being dispensed there must of necessitie be had the consent of the ruler of the same which is euery Bishop 3 Bishoppes power in graunting Pardons is iustly limited Thirdely we may gather that the POPE in limiting the Indulgences of Bishops hath not doone them any iniury at all For the Bishoppe hath not autoritie ouer the works of any which are not his subiects And those also being once dead belong no more to his diocesse than to another and consequently the application of their Merittes is out of his iurisdiction Wherefore his particular treasure beeing so vncertaine for it may so fall out that in his wholle Diocesse there may be very fewe superfluous satisfactions the POPE in limiting him hath prouided for all inconueniences least the Bishop deceiue the people in promising more than he may performe which in sacred matters is a pernitious thing And moreouer it is very probably to be thought that the POPE hath allowed those Indulgences which Bishops may giue as out of the common Treasure of the wholle Church and so there can be no doubt of the value of them at al nor any iniury in restraining the Bishop who is rather holpeÌ„ thereby Fourthly hence appeareth the reason 4 None caÌ„ receiue Indulgence with bâ— in deadlie sinne why an Indulgence cannot be receiued by him which is out of Grace For Grace is necessarie to participate the benefit of other mens Satisfactions And the Indulgence giueth me onlie so much as my owne Satisfaction could doe but my Satisfaction were nothing doone out of Gods fauour therefore can the Indulgence heere auaile me nothing Fifthly we may nowe vnderstand what difference there is betweene the Satisfaction of others applied by the Church and by one man vnto another 5 He which satisfieth for an other doth not graunt Indulgence For he which applieth his own Satisfaction to another cannot surely knowe whether himselfe be in Grace and consequently whether his Satisfaction be accepted of God But these Satisfactions applied in Indulgences are most certaine Besides another man applying his Satisfaction for my reliefe doth not absolue me from my debte of Satisfaction but only payeth for me Wherefore I am still bound to fulfil my Penance that beeing a meere personall worke to bee vndertaken by my selfe But the contrary is in Indulgences as hath beene declared before Last of al after the worke is past we cannot apply the Satisfaction of it vnto our neighbour but it either helpeth our selues or if it were not necessary for our selues it goeth into the common treasure But the Church applieth the Satisfactions of workes which are past to our reliefe in Indulgence Sixthly he which receiueth an Indulgence 6 Publicke nance enioined is not alway takeÌ„ away by Pardon is bound notwithstanding to fulfill all Penances which are publickely enioined him For indulgences onely take place in the court of Conscience and betweene God and vs vnlesse it be otherwise expressed And those Penances are to Satisfie the worlde scandalized by our faultes and to be a warning for others from committing the like 7 No blasphemie in saying that by Pardon recompence is made to God Seauenthly it is no blasphemy to say that in Pardons is made an equal recompence for paines of sinnes vnto Gods Iustice For it is Christ which paieth and maketh this recompeÌ„ce out of the merits of