deadly schism caused by themselues that departed from and not by Catholicks that abided in her In euery ciuill state such as dissobey not such as obey authority such as abrogate not such as conserue the ancient lawes and ordinances such as reject not such as keep the setled customes therof bear the infimous brand to all posterity of being the men that rent and diuided the common wealth but Protestants haue dissobeyed not obeyed abrogated not preserued reiected not obserued the authority lawes and Customes of the Roman Church hauing by their own power only vnder a specious colour of reformation introduced nouell doctrines lawes and rites contrary to the vsage and practice therof wherfore they of necessity bear the guilt of deadly schism and not Catholicks that haue altered nothing Besides Protestants went out of the Roman Church without cause for at the time of their departure the Roman Church retained all requisits necessary vnto saluation for then was there no Christian Church vpon earth Seperated from her so that when the Protestants reformation begun the Roman Church or none was the true Church of God in consequence of which their departure was without cause * Aug. l. 3. de baptis con Donat. c. 2. in fine ait si Ecclesia Romanae sit verae Dei Ecclesia in qua salus haberi potest non habent Donatista sua pracisionis aliquam defonsionem sed exeundo communionem Ecclesiae relinquâ—â—do in quae poteraÌ„t saluari irrucrunt in sacrilegium schismatis For whosoeuer goeth out from a Church wherin he might attaine to saluation goes out without cause and commits sacriledge of damnable schism as the great Doctour S. Austin teacheth in his third book of baptism against the Donatists Moreouer this asserted truth appeares euidently by the foundamentall doctrines of Protestant Religion which are as opposite to the faith of the Roman Church as the ends of a Diameter are ouerwhart and cross For example Protestants commonly teach that good works proceeding from diuine grace can neither iustify nor merit saluation these being prerogatiues of faith only in regard wherof it beares the name of iustifying faith but all ancient and modern Pastors and Doctours of the Roman Church assert that good workes exercised in and by diuine grace doe bring vnto iustification of life and that they are in order to merit causes of euerlasting saluation as wicked workes in order to demerit are causes of perpetuall damnation Protestants commonly teach that the sacrifice of Mass wherin Catholick Priests offer the body and blood of Christ for the liuing and dead is a blasphemous tale and a daÌ„gerous deuise Protestants coÌ„monly teach that confirmation Penance Order Extream-vnction and Matrimony want requisits necessary to an Euangelicall Sacrament Protestants commonly teach that the doctrines of Purgatory Indulgences religious veneration of holy Reliks pertaining vnto and inuocation of Saints are idle fancies and trifles crept into the Church without warrantable authority of scripture testimony Protestants commonly teach sundry other doctrines as foundamentall requisits to their religion clean contrary to the faith of the Roman Church as is manifestly demonstrated in the Characters concerning the outward Sacrifice of Masse Confirmation Penance Order Extrem-vnction Matrimony Purgatory Indulgences and Adoration From the premises is inferred that the Protestant Reformation cannot borrow of the Roman Church visible existence together with continuall succession of Pastors vnto perpetuating that Church in foundamentall Articles of faith vnto excusing from schism Howeuer it cannot be denyed but that Protestants can shew clearly that the whole body of doctrines foundamentall to Protestanism hath been asserted by sundry learned men that liu'd in sundry ages respectiuely long before their reformation began namly Simon Magus taught that faith alone was an expedient sufficient vnto saluation as witnesseth S. Irenaeus and rejected good works as vnnecessary therto as doth attest Clemens Romanus Manichaeus despised the Sacrifice of Masse spoiling Christs Church of all outward sacrifice as witnesses S. Austin Nouatus impugned the Sacraments of Confirmation Eucharist Extrem-vnction and Matrimony as S. Cyprian affirmeth Vigilantius detested the inuocation of Saints and the veneration of their Reliques and likewise single life of Priests as S. Hierom relateth Iulian the Apostat had in detestation the cross of Christ and demolished his statue as Eusebius writeth Aerius condemned prayers and sacrifices offered for the souls departed as S. Austin and S. Epiphanius auerre But that which is exacted of the Protestants is to shew from the first age for 1500. yeares a setled company of Christians and the place country town or village where they liued that taught and preached the whole body of their foundamentall doctrines it is not enough to produce the example of such as at different tymes and in different places agreed with them in two or three of their Articles for that is not sufficient vnto constituting a society of true belieuers because so Turkes and Iewes might be lifted for Protestants these agreeing with them as to sundry Articles namely they deny the Popes supremacy transubstantiation inuocation of Saints and the sacrifice of the Masse Again the fore named sectaries themselues were destitute of visible existence and perpetuall succession and consequently could not deriue either of both vnto the Protestant Church Besides Simon Magus Manichaeus Nouatus Vigilantius c. bear the infamous brand of being condemned Hereticks before the ProtestaÌ„ts reformation begun Howeuer some Protestants there be that endeuour to proue their visible existeÌ„ce in a long line of succession from the Albigenses but vnaduisedly first because this seed of sectaries knowes not to deriue the Genealogy of their own Religion down from the Apostles which is the question in debate wherin satisfaction is expected secondly the Albigenses are condemned Hereticks that taught doctrine impious and blasphemous for example they asserted a good and an euill God denyed originall sin reiected baptism and impugned the resurrection of bodyes By the premises plainly appeareth that Mark Antony de Dominis Bishop of Spalatto his distinction between foundamentall and not foundamentall Articles of faith carrieth nothing of weight with it t' is like a specious building that wantes a good foundation to support it And truly it is as impossible an enterprise to proue the visible existence and perpetuall succession of Protestant Pastours from the Roman Church as it is for Caluinists to shew that the true Church of God laid hid for sundry ages inuisible without perishing which is impossible also for the markes of a liu'd Church are professing of faith preaching of the diuine word instructing of the illiterate and administring of the Sacraments which functions can noe more be executed in a Church that is inuisible then in a Church that is perished FINIS Laus Deo eiusque Matri Sanctissimae omnibus Sanctis Omnia Sanctae Romanae Ecclesiae subiecta sunt
quickning spirit be not there also that by holy inspirations had tempered his free will became sensible of his own misery and humbly acknowledged his own imbecillity wherby he found the blessed effects of the diuine bountifullnes * Rom. 2. ignoras quoniam benignitas Dei ad poenitentiā te adducit that led him to repentance But Pharaoh through the flexibility of his free will resisted Gods mercifull will and continued in his pertinacy * Aug. l. quaes in Exod. q. 18. ascribit proprio Pharaonis vitio quod habuerit tale cor vt patientiâ Dei non moueretur ad pietatem sed potius ad impietatem and hardnes of heart whereby he experienced in punishments Gods power whose mercy in diuine Gifts he had contemned In like manner Esau for hauing contemned the diuine call to the light of truth became * Aug. l 1. ad simplicia noluit inquit Esau non cucurrit ..... spreta Dei vocatione reprobus faectus est a reprobat which God foreseeing long before to whome all future things are present and secrets of all hearts open and manifest pronounced his heauy displeasure against him saying I haue hated Esau yet God did not hate Esau for what he made him * Aug. trac 12. in Ioan. sub finē quod audis homo Deus fecit quod audis peccator ipse homo fecit dele quod fecisti vt Deus saluet quod fecit but for what Esau made him self God made him vnto saluation and he made himself vnto damnation dispising the diuine calling that might haue saued him (f) S. Austin trac 12. in Ioan. saith that if it were asked of him why the Iews could not belieue he should suddenly answere because they would not Which reply is conform to the sacred Text Act. 7. Hovv long yee stift neckt Jews vvill yee refist the holy ghost The blind and hard hearted Iews depriued themselues of the maruellous light of Christian faith for they might haue belieued in Christ if they had not resisted the holy Ghost that offered them holy inspirations to chase away their darknes to soften the hardnes of their hearts and to make pleasing what was displeasing vnto them namely the holy Prophesies cōuincingly shewing Christ to be the promised Messias (g) According to S. Austin in Euchir ad Laurent c. 95. tom 3. Deus non iniustè noluit saluos fieri habitantes sci Corozain Beth aide cum potuissent salui esse si voluissent That is the will of God in order to not sauing the inhabitants of Corozain and Bethsaida had nothing of iniustice since they might haue been sau'd if they would themselues wherefore Epis 105. ad Macedo be assertes that the neglect or resisting of diuine grace vvhich is giuen to make us good makes us euill And S. Chrysostom hom 28. in Mat. 26. and hom 46. in Ioan. 6. Teacheth that since many among those whom God calleth do perish by necessary consequence it followes that it lies within the power of their free will to perish or be saued It seemed expedient to set down the fore mentioned clear authorities out of S. Austin to shew against the new Teachers of our dayes that this chiefest Doctour of grace after S. Paul the Apostle did teach that God giues to euery man sufficient grace to saue his soul see the Annot. of the following character Again the inhabitants of Corozain and Bethsaida abused a measure of diuine grace to their perdition that would haue been sufficient to the inhabitants of Tyrus and Sidon vnto their conuersion and therefore woe was pronounced to the Citties of Corozain and Bethsaida for if the marueilous works which were done in them had been done in Tyrus and Sidon they had repented in sackcloth and ashes howeuer Gods Gifts neither outward * Per externa beneficia dumtaxat qualia sunt lex doctrina c. Dei benignitas non adducit ad poenitentiam sed insuper simul operatur in eo intrinsecus occulta inspinatione Audit inquit Aug. homo hominem vel Angelum dicentē vt autem cognoscat verum esse quod dicitur illo lumine mens intus spargitur quod aeteraum manet lucet in toncbris nor inward were wanting to these latter inhabitants for God is not desectiue in necessary expedients to the saluation of any one people whose mercifull will is to saue all CHAR. XIX OF GODS CHARITY IN LAYING HIS COMMANDEMENTS ON MAN THE CONTENTS If God had commanded man nothing man should haue had nothing whereby to know his own inferiority and his Creators superiority God imposed easy commandements giuing withall sufficient auxiliaries for the performance thereof to assert an impossibility to keepe the diuine laws and ordinances is to accuse God of impiety and iniustice GOds Charity in laying his commandements on man is the execution of his diuine will in remonstrance of his supream soueraignity vnto saluation to euery one that will keep his commandements Gods ordinances doe shew his superiority and mans inferiority and are the diuine compasses by which all such steer their course as tend vnto iustification of life Originall sin had so wounded the chief faculties of mans soul that in his vnderstanding little light was left to see euill and in the will less delight to doe good yet the mercifull wil of God compassionating this condition of human misery (a) S. Austin l. de sp lit c. 33. teacheth that God vseth two kind of perswasions to bring men vnto Christian faith one whereof is outward by Euangelicall exhortations wherby the precepts of the law worke something saith he for as much as they admonish us of our infirmities to the end we may recur to iustifying grace the other is an inward persuasion consisting in illuminations vnto clearing our vnderstanding and in pious affections vnto delighting our will which are inward actuall graces where of God is the sole cause for according to the same S. Austin it is not in the power of any man to hinder God from putting inward persuasions into his mynde though when they are put there he can cast them away being his will is free to assent or dissent there to gaue his commandements written with his own hand in two tables to * Rom. 7. peccatum nō cognoscebam nisi per legē point at sin and gaue together sufficient grace to take away what the tables of commandements only pointed at * Aug. l. 3. de lib. arb c. 28. rerum moderatori sūmo placuit iustissime vt in ortu hominis originaliter appareat iustitia punientis in prouectu misericordia liberantis though in mans natiuity appeares Gods vindicatiue iustice as vnto the said originall sin and the calamities annexed there to neuertheless in mans groth to the vsing of reason God manifesteth his deliuering mercy giuing to each man sufficient helps to ouercome the punishments or miscries which his natiuity meriteth And as * Aug. l. 3. de
hereditary vice that passed from our first parent vpon (a) The Apostle Rom. 5. teacheth that as by one man sin entred into the world and death by sin soe death went ouer all men in whom all men haue sinned all mankind The preuarication of Adam did not prejudice himselfe only (b) Concil Araus 2. can 2. condemnes such as assert Adams transgression to haue preiudiced himselfe only and not his posterity This Canon is set down in the Council of Treat sess 6. but also the posterity God did not giue him originall iustice so peculiarly as that it was not intended to all others descending from him yet his diuine wisdom put in his will the cause of hauing or wanting it (c) God had constituted Adam head of all mankind as to hauing or wanting Originall Iustice in consequence of which the will of Adam he being head of all human nature contained the wills of all men taken in the morall sense as to keeping or losing Originall grace God hauing plac'd in his will the cause that might preserue or lose it yet though the will of Adam taken in the proper reall sense was the same when he sinned and when he repented howeuer it was not the same morally because he sinned as a publick and repented as a priuate person only and therfore his repentance profited himselfe alone whom he had constituted chief head of all men and his disobedient carriage depriued all of the intended grace (d) S. Anselm l. de Concep Vir. c. 26. nameth Originall sin nakednes of Justice due that is a priuation of Originall Iustice iustifying grace being due to euery man from the integrity of creation and lost by Adams preuarication the wanting where of is originall sin so named because it proceeds originally from Adam by the conveiance of * CoÌ„cil Trid. definit peccatum originale in omnes traÌ„sfundi per propagationem propagation accompanied vith carnall concupiscence as the conduit of its passage to all his race (e) S. Austin l. 3. oper imperf teaches that originall sin is not only a sin but also the pain of sin whereby t' is euident that originall sin is not the actuall personall sin that Adam committed which could not be the pain of sin for sin a fore was not come into the world Whereby plainly appeares that the actuall and personall sin of Adam that preceded propagation is not originall sin contracted by propagation Besides this passeth vpon all men and consequently is common but personall and common are diuers and inconsistent together Howeuer it is the effect of the personall sin yet so * Sap. 10. eduxit illum Adam à delicto sico that the washing away of that was not to proue a cure for this It was in Adams power to hurt but not to cure the wound He made his own peace with his Creator by the vertue of true repentance (f) S. Austin l. 3. de lib. arb saith that it were not as to equity consonant that Adam should beget children better then himselfe but could not therin include his family as he did in his fall wherfore though justifying grace had cleard him of the guilt of sin notwithstanding he begot children that were sinners Euen so pure grain sown in the ground produces corne with chaff and straw good grapes bring forth wild grapes good oliue trees wild oliue trees and circuncised Iewes vncircuncised children As originall grace is the life of the soul so is originall sin which is the priuation therof the death of the soul and therby distinct (g) S. Austin l. de pec ment remis expresly teacheth that carnall concupiscence which the Apostle calleth lex in membris remaines after baptism in consequence whereof t' is noe sin sin taken in the proper sense for baptism leaueth nothing of vncleaues in him that is baptised aright Again lib. de nup. concup and in sundry other places of his writings he declares that baptism doth not wash away concupiscence thereby distinguishing originall sin which baptism fully destroyeth from concupiscence Moreouer S. Austin l. 2. de nup. concupis plainly affirmes that the conflict or rebellion that comes of carnall concupiscence is not damnable though troublesome because of the extream vnquietnes which it foment's from carnall concupiscence which is not mortall and damnable because it doth not perfect sin though it is very troublesom because it foments disquietnes * Gal. 5. care concupiscit uduersus spiritum for it is the law in the flesh that resist's the law of the mind And albeit that baptism washeth originall sin out of the soul yet it doth not wash concupiscence out of the flesh * Aug. illa concupiscentia ex nobis ipsis inobedieÌ„tia iustissimo reciprocatu inobedientibus reddita est which is a disobedience laid vpon all flesh by just reciprocation for the disobedience of the first flesh Whereby is plainly evidenced that concupiscence (h) S. Austin l. 3. coun Iulian. teaches that concupiscence does not proceed from God but from sin wherefore S. Paul sometymes call's concupiscence sin for as much as it came of sin and inclines to sinning And indeed t is noe sin sin taken in the proper sense for à free voluntary act of transgression against the law of God Wherefore the Council of Trent hath defin'd that it is not properly a sin as it is left in the regenerated through baptism because as S. Austin teacheth concupiscence does not perfect iniquity and it is left after baptism to a good intent namely to be the seed of a spirituall warfaire vnto exercising of the soul in humility vertue and godlines is not made by God but by the sin of the flesh Howeuer the supreame prouidence lets it raign in the flesh euen after baptism that the flesh may minister matter of vertue to the spirit Though the Children of Israël Gods chosen people passed the red sea which is a Type of Christian baptism came safe to the land of promise which is a figure of sanctifying grace that baptism confers and droue away the Cananites their enemies that possessed it afore which denotates the Deuil that the Sacrament of baptism cast's out of the baptized neuertheless the supream providence left in the mids of them a Iebusaeus whereby is represented carnall concupiscence that daiiy four ented disquietnes continually quarielling fighting and prejudicing them extreaâ—ely After the same manner the desires of the flesh fight whith and sometymes ouercome the spirit not by strengh but by flattery The flesh is like the alluring Dalila that through fawning sweet enticing words mastered Sampson who exceeded her farre in strength carnall concupiscence is a faire spoken lady that tempteth the spirit as Eue did Adam and if it finde not the spirit circumspect watchfull without sleeping and extream swift in flying from its allurements as Ioseph did from the wanton lady of Egipte it will gaine the victory infallibly in consequence of which euery Christian
the Cross they carry their right hand to their head naming the Father and because the second person son to God the Father became incarnat in the wombe of the Virgin Mary they carry the same right hand down to their stomack or belly naming the said diuine son likewise in regard the holy Ghost * S. Aug. vocat Spirisum saÌ„ctum charitatem vinculum reciproci amoris qui eÌ„utercedit eÌ„nter PatreÌ„ Filium is the Charity vnity or vnion that vnites Father and son together as the midle link in three linkes of a chaine in naming this diuine person they carry the same hand from the left to the right shoulder thereby vniting as it were the other two diuine persons the holy Ghost being the reciprocall diuine loue that vnites the Father and son together Furthermore Christians in making the sign of the Crosson their foreheads or otherwise saying In the name of the Father c. implore diuine assistance as to their necessities in vertue of the three diuine persoÌ„s acknowledging thereby all gifts naturall and supernaturall to come from them joyntly for as the same singular nature subsisting in each singular person doth not suffer one person to be separated from the other (d) S. Austin trac 22. in Iohn affirmes that the Catholick faith establis'hd by the holy Ghost against the pertinacy of all hereticks teacheth that the works of the Father and son are inseparable and Epis 102. expresly auerres that all created things subsiste by the Creation of the B. Trinity Likewise other ancient Fathers assert that god who is three as to diuine persons and one as to nature or essence is one sole cause of the whole vniuers in regard all the three persons haue one and the some power of working outwardly So likwise it doth not let one diuine person to act or worke without the others in the communication of graces out of themselues the originall power of working consisting in that singular diuine nature Insomuch that euen the generall redemption of mankind is owing to the three diuine persons for though the second diuine person only was made man was borne of the Virgin Mary and was crucified the mystery of the Incarnation being in and by him only executed personally neuertheless all the actions as reall created actions that did accompany the said mystery proceeded from all the three diuine persons equally For the closing of this Character only shall be added the vision (e) Apoco 7. I savv saith S. Iohn an other Angell come from the East vvhich had theseale of the liuing God and he cryed vvith a loud voice .... hurt yee not .... till vve haue sealed the seruants of God in their fore heads where according to the interpretation of S. Austin tract 43. in Joan. the Euangelist alludes to the sign of the Cross which true belieuers make on their forheads in testimony that they are not asham'd of Christ of S. Iohn the Euangelist wherin he saw four destroying Angells and one sauing Angell that had the mark or sign of the liuing God to marke or sign his seruants in their foreheads that they might not be inuolued in the generall execution of just reuenge vpon the wicked In this vision by the marke or sign of the liuing God is meant the Cross of the son of God that is our lord Iesus-Christ crucified the sign wherof is his royall mark or signature that mark 's and sign 's all his seruants in their foreheades to the end that being formed and fashioned into the similitude of his death they may be transformed and translated into the similitude of his life and deliuered from destroying Angells CHAR. IX OF ADORING THE CROSS THE CONTENTS Sundry kinds of adorations or worships God Christ God and man the true and representatiue Cross of Christ the blessed in Heauen Images and holy Reliques and ciuill Magistrats Chalenge adoration according to their seuerall excellencies respectiuely ADoration of the Cross is a Religiout honour or worship according to Christian Religion exhibited to the true or representatiue Cross of Christ in respect of supernaturall excellency or dignity This is the present Character in brief which to illustrate and make plainly clear it is obseruable First that by the law of God and nature honour and worship are due to excellency in consequence wherof there are as many diuerse branches of honour and worship as there be differing kinds of excellency Secondly Christian Religion is a vertue that by inward and outward acts procureth due adoration or worship to be exhibited vnto the Creator in respect of his proper increated excellency and withall to creatures in respect of created excellency participated and deriued from the Creator who is the fountaine of all good things and cause of all graces and as between excellency and excellency so between adoration and adoration there is essentiall difference excellency being the formall motiue or cause of adoration Thirdly adoration or worship includes of necessity two inward acts one as to the vnderstanding which is knowledg of the excellency in respect wherof adoration or worship is rendred the other as to the will is an affection or willingnes in him that adereth or worshipeth to submitt and humble himselfe to the thing ador'd honour'd or worship'd Besides these inward actions are requisite also in men composed of an intellectuall and sensible nature outward sensible actions for example prostrating on the ground bowing the body head or knee c. And in asmuch as these outward doe correspond to the inward acts they bear the name of outward adoration or worship Fourthly adoration or worship is of two kinds one ciuill human or naturall the other Religious and sacred Ciuill or naturall adoration doth correspond to Ciuill excellency dignity or worthines wherfore that kind of adoration or worship is due euen to Ciuill Magistrats in regard of their charges and offices wherwith they are inuested aboue and ouer others Iudith bowed her selfe and adored Holofernes Iacob Pharao Bethsabee Dauid on the score of Ciuill excellency belonging to the said persons adored And euery soul for conscience sake * Rom. 13. omnis anima subdita sit porestatibus 〈◊〉 bâ—â— owes obedience submission and subiection vnto the higher powers being there is no power but of God and deriued from him Religious and sacred adoration or worship doth correspond vnto supernaturall excellency or dignity of which there being two kinds namely increated and infinit created and finit excellency it followeth necessarily that there be two kinds also of Religious adoration or worship one wherof in respect of increated excellency named by appropriation of a Greek word (a) S. Austin l. 10. de Civit. Dei saith that Latria according to the form of speach vsed by those which haue deliuered vnto us the diuine Oracles signifies alwaies or for the most part that kind of seruice or worship which pertaines to God only And wheras Mat. 4. his said the lord thy God shalt thou adore and
the sinns of the whole world joynt and seperat comprehending euen children of one daies old and such as are hardened against him * Concil Valent 3. cap. 5. Christus Iesus Daeminus noster sicut nullus homo est fuit vel erit cuius naturae in illo assumpta nō fuerit Ita nullus est c. as there is none or hath been or euer shall be any whose human nature is not assumed in Christ so there is none or hath been or shall euer be any for whome Christ hath not suffered his passion in regard whereof he is called Sauiour of all though specially of those which by baptisme are buried with him into death that is which drink of the Cup of his passion for baptism was instituted by him as an essentiall requisite for the drinking thereof vnto iustification of life and the offering the Cup of his passion had been litle conducible to the end it was offered for if necessary meanes had not been prouided to profer it an end cannot be obtained without the application of helps conuenient and conform there to and as to this point of generall prouision Christ was wanting to none for such as are baptised in him and consequently buried with him by baptism into death of sin receiue the benefit of his passions Cup which if they shall constantly keep they cannot be depriued of eternall blessednes due to their holy perseuerance in sanctity through the merits of Christs death and all those * Secundum S. Aug. qui nunquam audiuit Euangelium Chricti habet gratiam qua possit vel praeceptū naturae implere vel qua possit implorare auxilium ad praeceptū naturae implendum vnde illud psal 83. benedictionē dabit Dominus qui lege dedit who are not baptised if they are come to the yeares of discretion do infallibly participate of Gods generall grace on the same scoare of Christs death sufficiently as to the obseruation of the commandements which if they shall faithfully keep and these are written in their hearts they must certainly enioye the benefit of baptism or some other aduantage equalling that as to iustification Touching (b) According to S. Prosper l. de voca Gent. c. 23. Young children born of vnbelieuing parents might receiue meet helpe in order to their saluation if the same parents should vse well the grace that Christ through his bitter passion hath procured for euery kind of people and nation being Christ offered the Cup of his passion for all men joint and seperat excluding none on his part from the possibility of drinking of it children who die before the vse of reason without baptism though they want thereby the benefit of generall redemption and consequently are depriued of full felicity neuertheless their misfortune must not be ascribed to the wanting of a generall Redeemer (c) The Apostle 2. Cor. 5. inferreth from Christs dying for all men that all were dead in Adam saying if one Christ be dead for all from whence t is euident that Christ dyed for all which were dead in Adam and indeed otherwise the Apostle had made a very weak inference and to noe purpose wherfore since according to the Apostle all men were dead in Adam without doubt Christ dyed for all men joynt and seperat and S. Austin after the same manner inferreth from the text set down that all men were dead in Adam because Christ dyed for all and l. 6. con Iulia c. 1. makes vse of the same argument to proue against Iulian and the Pelagians that all children were dead in Adam because one Christ dyed for all and this Catholick doctrine S. Austin inculcateth vrgeth and presseth against all opposers Hanc inquit doctrinam inculco impingo refercio recusanti so that our modern Teachers say vnaduisedly that S. Austin nouer taught that Christ gaue himselfe a propitiation was crucifyed or dyed for all men joynt and seperat besides S. Austin trac 31. in Joan. saith expresly that the Iewes which murthered Christ ought not to dispaire being Christ euen for them offered his prayer and a litle after Christ saith he considered his death as offered for and not as procured by them which doctrine S. Prosper confirms l. 2. de vocat gent. Christ hauing dyed for and to redeem all excluding none on his part it is to be imputed either to the negligence of their parents who if Christians let them die without baptism if infidels help them not as they might doe by embracing * Graetia implorandi diuinum uuxilium implēdi omnia praecepta naturae omnibus hominibus adultis gratis cōcessa est proinde nemo est cui ad fidem Christi aliquis non patent accessus vnde Io. 1. erat lux veraquae illuminat omnem bominem venientem in hunc mundum Gods generall grace that leads them to the marueilous light of Christian faith Again many times it is to be ascribed to naturall secundary causes which take Children out of this life before baptism can be administred to them howeuer God is not wanting in necessary requisits or meanes as to the full happines of those Infants which by naturall causes are preuented of the application of baptism because they do not suffer preiudice for want of sufficient expedients since Christ hath instituted baptism as a most sufficient remedy vnto blessednes in order to all men and infants are depriued of the fruit for as much only as the application of it is obstructed by certaine naturall causes which God did not dispose and ordaine to that end or purpose but for a generall good of the whole vniuers which God is not bound to hinder for he doth not inuert or obstruct the order of things settled from the creation of the world he is not only generall benefactour according to mercy but also a generall prouider according to prouidence he taketh not care of one creature so as to neglect his care of another or so to benefit one as to preiudice another for example if a man should cast himselfe willfully into a hot fiery furnace God to preserue him from burning should be obliged to hinder the innate actiuity of fire which is to burne and so to work miraculously aboue nature as he did in the hot furnace of Babilon which God is not bound to doe howeuer the premises giue euidence enough to beleiue that Christ is rightly named the Redeemer and Sauiour of all Besides as a king is truly a king soueraign lord and supream Gouernor of his people though they rebell against him and will not be gouerned so Christ is truly (d) The Apostle 1. Timoth. 4. calleth Christ the Sauiour of all men but specially of the faithfull where the particle specially giues euidence enough against our modern Teachers that Christ dyed for the Redemption of all men joynt and seperat which Catholick doctrine S. Iohn the Apostle cap. 2. clearly demonstrates saying that Christ Is the propitiation for our sins and not for ours
will free himselfe of his bondage at his pleasure As a ship that hath lost her helme cannot sail whether and as her self would but is caryed whether and as the wind will euen so a sinner that is depriued of the helme of grace cannot doe the good things which he should but the euill which he should not and as ship of it self can descend but not ascend so a man by the power of his own free will can fali into But cannot rise from sin The works of nature (c) God said by the mouth of his Prophet Ose cap. 13. Perdition is thine O Israel onely in me is thine help whereby is clearly euidenced that the euils which happen come of our own procurement in regard of the sinnes we commit which do not proceed from God who cannot be the author of euil as it is an euil worke though according to the Prophet Amos cap. 3. he is cause of punishment due to sin which is called malum poena But God punisheth in order to amendement in this life and Iustice after death so that those which amend their life need not feare the diuine iustice after death can cast him down but the works of grace only can raise him vp again that he is a seruant of sin and freed of iustice is his own free act but that he is freed of sin and a seruant vnto iustice is the work of grace through IESUS-CHRIST and indeed if the works of nature were sufficient enough to raise vp a sinner vnto iustification of life Christ had dyed * Ga. 2. so per legem iustitia ergo Christus gratis mortuus vnde Aug. infert contra Pelagi Si per naturaÌ„ tustitia ergo Christus graits moriuus ergo scandalum crucis euacuatum est without cause Furthermore besides this bondage there be sundry other euil things which the deuil hath made of sin for he that sinneth speakes * Jsa 5. va vobis qui dicitis maluÌ„ bonum bonum malum ponentes tenebras lumeÌ„ lumen tenebras poneÌ„tes amarum in dulce dulce in amaruÌ„ good of euill and euil of good puts darknes for light and light for darknes puts bitter for sweet and sweet for bitter goes far from the springs of liue waters and dyes in the waters of vnclean delights that is to say a sinner preferreth wickednes to godlines ignorance to knowledg vice to vertue and death to life for as much as he forsaketh God his creator without whom nothing can be lightened sweetened sanctified quickened know therefore says the holy Prophet Ieremy cap. 2. and Behold ô sinner that it is an euil thing and bitter that thou hast for saken God thy lord which is an infinit treasure of good things The deuil makes a couenant with euery man that sinneth which is like the league * 1. Reg. 11 Naas interpretatur serpens significat diabolum of Naas the Amonite 1. Reg. 11. on condition that he may thrust out his right eye that is his obedience to God and his loue to spirituall things which is a very ill agreement in regard it spoileth him of knowledg grace and glory a chess player by one negligent remouall or touch of his men a miss often times loseth the whole game and the whol gaine too euen so one sin destroyeth much good Eccles 9. for euen When a iust man turneth away from his iustice and committeth iniquity all his iustice that be bath done shall not be remembered but in his transgression that he hath committed and in his sin that be bath sinned in them shall be dye Ezech. 8. That is when a sinner does not cast away from him his wickednes wherby he hath taken the couenant of the deuil and turne to God with a new heart and a new spirit but die in the bitternes of his soul he shall lose all the fruit of his good works together with the glory of Heauen Neither are these all the euill things that the deuill hath made of sin for the burdens which he layes on the shoulders of him that sinneth mortally are most beauy and grieuous and albeit that for the present they seem sweet and light yet afterwards they press him down as he that in water drawes a log of wood feels not the full waight therof till he come to land so the burden of a sinner is not felt in the waters of fleshly delights and the pleasures of this life but when he shall goe out of them that is when he shall depart out of the world he will find the (d) S Iohn Apoca. 8. faith that the waters destroy many that is worldly delights which after death are made bitter water in which he delighted as bitter as wormwood and the load that sin laid on his neck so heauy that it will suppress him suddenly for as lightening descends from Heauen in the turne of an eye so a sinner will fall down into hell in * Job 21. in puncto descendune ad inferos Ex Luc. 10. videbam Satanam sicut fulgur de calo cadentem a trice which is the place of diuine execution in punishment of transgressions As earthly kings haue faire lodgings for the entertaining of the good people and dark prisons for the punishing of malefactours so the king of glory that is exalted aboue all Princes of the earth hath goodly pallaces for delighting such as do well which is Heauen and dungeons of vtter darknes for tormenting of those that doe euill which is hell where the wicked experience in bitter suffering the power of him whose mercy in bountifull gifts they haue despiced as he that walketh in iustice and shutteth his eyes from seeing euill shall dwell on high with God in full enjoyment of all good things so he that deuiateth from the waies of godlines and delighteth in the pathe of iniquity when the number of his life is cut of (e) The Prophet Isaias cap. 33. expressing the punishments which the wicked endure after their death speaketh to sinners thus Who among yee can endure to dvvell vvith the deuouring fire vvho among yee vvith euerlasting burnings Wherfore S. Gregory saith that the death of the wicked is an euerlasting death shall dwell below with the deuil in deuouring fire and euerlasting burnings which is a death without dying and sorrow without ending for death there is alwayes * S. Gregorâ—â—it miseris â—â—ors sine â—â—â—rte begining and sorrow neuer ending in reguard the deuouring fire is for euer burning and no deliuerance from hell which is a laborynth in the mids of the earth though easely entred into yet affordes no guid or thread to direct out againe and the windings and turnings therof minister nothing of pleasure for brimstone is scattered in euery walke * Job 14. vndique terrebunt eum formidines and trouble anguish feares together with dispaire and horrible confusion be on euery side hope of blessednes being rooted out of this dwelling yet
sancti spiritus accipere gratiam Jtem S. Cyrillus Hierosol Cateche 3. vnguentum inquit confirmationis postquam est consecratum non est ampliùs vnguentum nudum commune sed Chrysma Christi quo corpus quidem vngitur anima autem sancto viuifico spiritu sanctificatur ancient Fathers nearest to the Apostles times do vnanimonsly interpret the meaning of the Scripture Act. 8. that saith then laid they their hands on them and they receiued the (c) By imposition of hands mentioned Act. 8. The ancient Fathers vnderstood the administing of sacramentall confirmation namely S. Cyprian Epis 73. S. Hierom. Dial. con Lucif ad S. Austin l. 15. de Trinit c. 26. affirmes that the Apostles Peter and Iohn pray'd that those might receiue the holy Ghost on whom they had laid their hands By the holy Ghost is meant the third person in the B. Trinity and he is said to be giuen when sanctifying grace is infused into or augmented in our souls and doubtless the imposition of hands afore mentioned Act. 8. through the vertue and efficacy of it's application was indeed an effectuall instrumentall cause of grace for t' is said in the same chapter set down that when Simon saw that through the imposition of the Apostles hands the holy Ghost was giuen he offered to buy it conceiuing he might obtaine that diuine gift with money Holy Ghost And albeit that signing and anointing with Chrism in the forehead be not mentioned therein yet it is clear that then S. Peter and S. Iohn did not administer confirmation without either of them they hauing been by continuall vsage receiued and practiced in the catholick Church down from the Apostles to the present times as the essentiall partes therof in so much that euen anciently confirmation is named the Sacramēt * Aug. l 2. con lite petit c. 104. vocat Sacramentum chrysmatis dicit esse Sacramentū sicut Baptimus c. Aug. alij Patres vocant illud signaculum in fronte of Chrism Sacrament or sign in the forehead Christ did think it fitting that the forehead should be signed because of the outward eminence therof aboue the other parts of mans body signifying thereby that a Christian ought not to be ashamed of the cross Besid's in the same chap. Act. 8. though S. Luke relateth only that the Eunuch before S. Philip baptised him said I belieue the son of God to be IESVS making no mention of the other diuine persons to wit Father and Holy Ghost nor of other necessary requisits to diuine faith notwithstanding according to S. Austin lib. de fide oper cap. 9. it is certain that S. Philip instructed the Eunuch in all points necessarily belonging to christian faith howeuer it is a weak argument that hath the support of negatiues onely and a manifest weakness to question what the Church of God armed against all Heresyes through the constant infallible assistance of the holy Ghost doth practise vniuersally Moreouer Christ at his last supper when he instituted (d) Christ iustituted the Sacrament of confirmation at his last supper according to tradition set down in the 2. Epis c. 1. of Pope Fabianus who expresly assertes that Christ at his last supper appointed and determined Chrism for the proper matter of this Sacrament and taught his Apostles how to make it the Sacrament of confirmation taught his Apostles the mingling of oile and Balsom to the making of Chrism which is the necessary matter therof and instructed them as to the forme also which is this or some other equalling it for example * Catech. Trid. par 2. cap. 3. ait Christum tradidisse qua forma administretur hoc Sacramentum legitimā formam esse hanc vel aliam aequiualentem Consigno to signo Crucis c. I signe thee with the sign of the cross and confirm thee with Chrism of saluation in the name of the Father and of the son and of the holy Ghost Amen Which words or others equalling them are (e) The generall practice of the Church and the Decree of Pope Eugenius in the Council of Floreuce giue euidence of the from of sacramentall confirmation The particle Saluation is put vnto signifying the cheif product of this Sacrament which is sanctifying and strengthning grace again the particles vvith the sign of the cross are inserted in the form because the military marke that the party confirm'd receiues is the sign of the cross and indeed all christian signing is perform'd with the sign of the cross as plainly appear's by the generall practice of the primitiue Church the forme of this Sacrament The (f) According to S. Hierom Dial. con Lucif c. 4. Bishops giue the holy Ghost by laying on their hands on the baptis'd that is by the Sacrament of cofirmation the holy Ghost is giuen and Epis 150. ad Iubaian he calleth sacramentall confirmation grace of strengh vnto professing the faith of Christ before king's and Tyrants also obserues that euen the Apostles wanted courage and strengh before they were confirm'd through the comming of the holy Ghost at Pentecost but afterwards saith S. Hierome they spoke boldy to the Prince of the Iewes saying They vvere bound to obey rather God then men and rejoyc'd in the mids of their bitter sufferings speciall effect of confirmation is additionall sanctification and armour of grace or grace of strength as a pleadg of the spirit in the heart 2. Cor. 1. Whereby the person baptised is established in Christ and enabled to wrestle against spirituall wickedness and stand boldly against the sensible assaults of Tyrants that persecute the catholick religion The Apostles after they were confirmed with great confidence preach'd the word of God and with great power gaue testimony of the resurrection of Iesus Act. 4. S. Peter vnconfirmed was frighted at the voice of a poore Maide S. Peter confirmed made light of the imperiall sword of Nero. In as much as this Sacrament is vniterable deputing a christian to a speciall office in the seruice of Christ that is admitting him into Christs militia and withall arming him with the grace of courage and strengh to stand against Tyrants in defence of Christ and his faith of necessity imprinteth an (g) T is an Article of christian faith defined Trident. sess 7. de Sacram. in genere Floren in decreto Eugenij that the Sacrament of confirmation imprints an indelible Character which bear 's the name of a military sign or marke vndelible cbaracter which is a spirituall mark or quality that receiu's its existency in the soul of him that is confirmed through a reall impression thereof made in vertue of the Sacrament In like manner the Character of baptism is a reall physicall quality or entity imprinted in him that is baptised aright and can neuer be blotted out either by Apostacy or Heresy For as much as of necessity cofirmation presupposeth the Character of baptism it is of no effect if conferred on a person vnbaptised
autem contritio actus voluntatis non appetitus sensitiui a bitter griese and detestation that a penitent sinner voluntarily conceiues to the punishing of his sin as an offence against God together with a full purpose to confess satisfy and neuer to sin again As the innate heat of new wine put into a close vessel makes to boile the whole substance therof and thereby purgeth out the dregs so the fire of contrition kindled in a penitent soul makes it seeth in teares of bitter sorrow * Psal 50. cor cōtritum humiliatum Deus nō despiciet proinde peccator eliciens contritionem perfectam Deo reconciliatur wherby the filth and vncleanesse of sin together with the ill affection inclining thereto purge away As the heate of the sun doth disperse the black clouds which obstruct its brightnesse so the warmeness of a contrite heart dissipates sins which are the dark clouds obstructing the light therof But there (a) Loue that proceed's from the motiue of charity precisely is perfect and called Amor amicitrae the loue of friendship which imports remission of sinns Loue that comes of the motiue of Gods iustice or feare of him is named Amor benevolentiae loue of good will which is imperfect An example of remission of sinnes by perfect loue or perfect contrition which includes perfect loue without the Sacrament or penance is set down Deut. 4. Jf thou seek our lord God thou shalt finde him if thou seeks him vvithall thine heart and vvith all thy soul be two kinds of contrition the one perfect in as much as a penitent sinner grieueth for and detesteth his sin in regard precisely that he loueth God with all his heart that is maketh Gods own goodness the chief motiue of his loue and in respect therof preferreth him before all earthly enjoyments The other is imperfect and by vsage of speech named Attrition proceeding from a motiue far inferiour to that of a full loue to God For example a sinner conceiueth an act of imperfect contrition or attrition when he grieueth to haue sinned and purposeth amendmēt in regard meerly of the deformity of sin which is it's formall essēce or feare of eternall fire which is the proper effect therof if mortall Perfect contrition was of absolute necessity vnto remission of sins in all times before the establishment of the new law No man euen in the old law did finde God that did not seek him with all his heart and with full tribulation of his soul Deut. 8. which imports perfect contrition notwihstanding the Sacraments and sacrifices thereof they being poor beggerly elements and no effectuall instruments of grace and life Yet in the new law of Christ which is not a law of bondage but of grace not of beggery but of plenty and consequently abounding with sauing priuiledges and prerogatiues aboue the other by diuine dispensation attrition (b) The Council of Trent fess 14. declar's that imperfect contrition called attrition though it be grounded in the feare of Hell or in a serious reflexion on the deformity of sin neuertheless if it exclude an affection to sinning is Donum Dei a gift of God and a motion of the holy Ghost And notwithstanding faith the Council that attrition of it selfe cannot bring a sinner vnto iustification of life howeuer in the Sacrament of Penance it disposeth him thereto Whereby euidently appears that attrition is not the same disposition seperate from that it is ioynt vnto the Sacrament in consequence of which the meaning of the Council is that seeing it is a remote disposition vnto iustification without sacramentall penance ioynt thereto is made an immediate disposition that of necessity procures iustifying grace that of it self is not sufficient enough to bring a sinner vnto iustification of life ioyned to and supported by the Sacrament of penance is an effectuall expedient for the obtaining it and indeed Christians vnder the new law were in a worse condition then the Israëlits vnder the old law if beside perfect contrition God should exact of them as a necessary requisit to remission of sins Confession since he required of the Israëlites perfect contrition only Deut. 4. Wherfore that the trouble implyed in confession of sins might be compensed by taking away the absolute necessity of hearing the other burthen implyed in perfect Contrition Christ hath so instituted the Sacrament of penance in his new law that as water which albeit according to its own naturall propriety hath nothing of heate yet made hot with fire can produce heate so Attrition which though in order to it 's owne vertue is no effectuall instrument of grace to the quickning a dead soul howeuer together with the help of the Sacrament can deliuer out of the lawes of death and restore it to newnesse of life Again if perfect Contrition were of absolute necessity penance ought not to lay claime * Poenitētia est Sacramētum mortuorum nam id ad quod est primo per se institutum est prima gratia sanctificans seu hominem baptizatum in peccata laepsum reconciliare Ita docet Trid. sess 14. can 1. to the Title of Sacramentum mortuorum that is Christ did not institute it for an effectuall help of such (c) The chiefe effect of sacramentall penance is to reconeile vnto God such as haue sinned after their baptism and because mortall sin is the death of the soul sacramentall penance that is specially instituted to confer the first sanctifying grace vnto remitting of deadly offences is called Sacramentum mortuorum a Sacrament of the dead as are dead in sin because it would presuppose allwayes the remission therof perfect Contrition including a full loue of God which is inconsistent with deadly sin and therby would plainly follow that the sacramentall Absolution of a Priest were a meer declaration of sins remitted afore In consequence of which sacramentall penance should not produce the effect which it signifyes to wit remission of sins which is contrary to the nature (d) It is an Article of catholick faith that the Sacraments of the new law produce sanctifying grace ex opere operato that is by the efficacy of their working after the manner of naturall causes which employe their whole actiuity while they worke so that the Sacrament of penance produces ex opere operato a greater or lesser measure of grace according to the greater or lesser dispositions of those which receiue it As to the form of speaking ex opere operato taken in the passiue signification it is ancient Pope Innocentius the third vsed it and the catholick Church in the Council of Trent receiu'd it which makes it a matter of faith of the Sacraments of the new law they being by vertue of their institution practicall Rites or signes for the effecting of sanctifying grace which indeed they signifie and to say that perfect contrition includeth a desire of the Sacrament of penance hath nothing of weight with it to weaken this
were not publick as attest Tertull. and S. Cyprian as had openly sinned to the disedifying of other belieuers whence they named them Penitentiaries and those so sinning Penitents and for distinction sake alotted them places in their Churches apart from the rest of their flocke yet now by vsage of speech the name of penitents is appropriated to all sinners joynt and seperat that confesse their sins to any Priest lawfully ordaind and approu'd Howeuer euen those publick offenders did confess their publick together with their secret offences vnto the penitentiary Priests secretly (d) Secret confession made to a Priest is no humane inuention but a diuine institution Concil Trid. fess 14. c. 6. and S. Chrysostom hom in Gen. de Lazaro names secret confession made to a Priest confession made to God himselfe because a Priest is Christ's Vicar or substitute and Iudge appointed by Christ vnto loosing and binding who is chief principall cause that work 's in euery Sacrament for example a Priest that ministereth Baptism though he truly baptizes neuertheless Christ specially is said to baptise according to the holy Euangelist Hic Christus est qui baptizat This is he Christ that baptiseth secret confession importing a diuine precept in order to both kinds of sins entire confession being an essentiall part of the Sacrament of penance and publick confession that was made in an open assembly was a meer iniunction as to satisfaction in flicted by the said Penitentiaries to whom power was giuen by their Bishops to impose publick confession of sundry publick sin's as in prudence they should thinke it expedient for the humbling of publick sinners and thereby vnto terrefying and edifying of others Yet in this and many ages before publick confession together with Penitentiary Priest's in order to the practice mentioned are laid aside * Socrater qui narrat factum nectarij ait eum tantum sustulisse quod Episcopi EcclejiaruÌ„ adiunxerant Canoni id est praecepto diuino confitendi propter haeresim Nouatianorum Nectarius Patriarch of Constantinople in respect of great inconueniences occasioned thereby annulled both they being Church additions only ioyned to the diuine precept of sacramentall confession and S. Chrysostome that succeeded Nectarius approued his proceeding therin iudging it vnreasonable and too heauy a burthen for sinners to confess vnto men t at might reproach them for their sins as be such as are no Priests and consequently such as are not concerned in the seal of sacramentall confession * Obligatio sigilli nascitur ex omni sola confessione Sacramentali id est quae suscipitur animo subyÌ„ciendi peccataclauibus Ecclesiae which is an obligation not to reueale what is confessed sacramentally the precept therof being of diuine right and whereas it includes a negation after the manner of meer negatiue precepts for example Thou shalt not commit adultery thou shalt not tell a lie which be binding without exception the seale of sacramentall confession ought not to be broke in any case whatsoeuer again as confession in secret in order to the Sacrament of penance hath it's institution and command from Christ and as the seale of sacramentall confession hath institution and command from Christ also (e) The necessity of whole and entire confession euidently appeares by sundry generall Councils Namely Latera cap. omnis v. riusque sexus Flor. in Decreto Eugenij Trident. fess 14. cap. 5. so integrity as to confessing of sins committed after baptism hath it's institution and command from Christ in order to a Christian that will confess vnto full remission therof in so much that sacramentall confession of necessity must be perfect entire and vndiuided in order to all mortall sins which occurre to a Penitent's memory after sufficient examination of his conscience for that thing is a necessary requisite to sacramentall confession which if it were omitted the Priests absolution would be in vaine and of no effect or purpose and a Priest's absolution is of no value without integrity of confession in order to all mortall sins which occur to a Penitents memory after a serious examination of his conscience not confessed afore because one mortall sin confessed apart from another mortall alike cannot be pardoned Wherefore it is not enough as to the integrity of sacramentall confession to confess wittingly one mortall sin vnconfessed afore sacramentally to one Priest and another mortall alike to another Priest but all mortall sins ioynt and seperate ought to be confessed to one and the same Priest together with the * Trident. sess 14. docet eas circumstantias in confessione explicandas esse quae speciem peccati mutant quibus verbis damnat noÌ„nullos haereticos asserentes circumstantias peccatorum fuisse ab otiosis hominibus excogitatas circumstances that bring with them a new mortall malice to the making of a distinct sin for example it is not enough for a man that hath robbed a Church to confess that he hath committed theft because that circumstance import's a new and distinct sin integrity of sacramentall confession being inconsistent with voluntary omission of any one mortall sinne And for as much as a penitent cannot procure integrity of confession without * Eccles 18. ante indiciuÌ„ interroga to ipsum in conspectu Domini inuenies propitiationem a due inspection ouer his conscience (f) S. Athanas in illud Euangelij profecti in-Pagum writeth thus 1. letus examine our selues whether our fetters be loos'd whereby he requires inspection into our consciences before we come to confession 2. in case saith he the cord's of sin that tye vs fast be not loos'd already we must deliuer our selues vp to the Disciples of JESUS that is we must confess our sinnes to a Priest for they are those that can loose our cords by the power which they haue receiu'd from our sauiour IESUS who said Whatsoeuer yee shall binde on Earth shall be bound in Heaven and vvhatsoeuer yee shall loose on Earth shall be loos'd in Heauen in consequence of which Priests haue power to absolue iuridically as true Iudges in the Sacrament of penance it is expedient for him to call to his remembrance the howers of his life that are passed especially since his last confession what businesses he hath managed what persons he hath haunted and what sins he is inclined to most As a prudent Physician that vndertak's the cure of a diseased body giues preparatiues to the loosening or stirring vp of ill humours that are cause of the disease before he applies soueraign physick to the purging of them away wherby the cure is done so a discreet penitent in the cure of a sick soul prepares his conscience by examination vnto the remouall of malignant humours of sins which are the cause of it's sickness before he applies the remedy * Aug. de poenitent confessio est salus animarum dissipatrix vitiorum expugnatrix daemonum quid plura obstruit os inferni paradiso portas aperiâ—
wherof is the spirituall treasure laid vp in the Churches spirituall Treasurie and by her supream Pastour dispensed The end for which God ordained the mistery of the Incarnation was not to remit sin only but the pain of it also wherfore Christ did not giue the great price of his suffering's for sin alone but likewise for the paine corresponding thereunto in consequence of which t' is necessary that (b) According to the definition of Pope Leo the tenth that condemned Luther the Church of God possesses a spirituall Treasure of Indulgences consisting of the aboundant satisfactions of Christ and the blessed Saincts and this catholick assertion is set down in the Councils of Constance ses 8. and of Trent ses 21. c. 9. where Indulgence are named Celestiall Treasure likewise this latter Council declares that Christ hath giuen to his Church Indulgences and power to grant them when the price or satisfaction is abundant and exceedeth the greatness of the debt contracted something of it remaine vnexhausted and vnapplyed but the satisfaction of Christ was so aboundant that in respect of the infinite dignity thereof it was sufficient enough to redeeme the sins of all men joynt and seperate if it had been applyed * 1. Cor. 5. Christus mortuus pro omnibus 1. Jo. 2. ipse Christus est propitiatio pro peccatis nostris c. for Christ died for all 1. Cor. 5. and was a full propitiation for our sins and not for our sins only but also for the sins of the whole world 1. Io. 2. Wherfore something of Christ's satisfaction still remain's to shew in Ages to come the exceeding riches of his suffering's which are the spirituall Treasure reserued in the Treasury of his holy spouse the Church to the benefit of her and her children and truly the aboundant goods that a louing Husband purchaseth he leaues to the vse of his wife and children in consequence whereof Christ bath left all his aboundant and vndisposed riches of his aboundant satisfaction to the Church * Legatione pro Christo fungimur inquit Apostolus Paulus and the dispensation thereof to the supream Minister for him on earth Although all Christ's sufferings considered as merits precisely * Luc. 4. Nonne bac oportuit ChristuÌ„ pati sic intrare in regnum suum Et Philip. 2. humiliauit semetipsum vsque ad merteÌ„ mortem autem Crucis propter quod Deus exaltauit illum deâ—it ill◠〈◊〉 quod est super â—mne nomen were rewarded in the glory of his body (c) According to the holy scripture Philip. 2. Christ humbled himselfe and became obedient vnto death euen the death of the cross wherfore God exalted him and gaue him a name aboue euery name and the exaltation of his holy name neuertheless they did not receiue a full reward therby for as concerning the body's glory of necessity it doth accompany the blessedness of the soul which by naturall consequence is deriued into it if no hindrance interuene wherfore since Christ did not merit the glory of his soul that had full enjoyment of the beatificall vision in the first moment of it's assumption the glory of his body cannot be the reward of his merits neither could the exaltation of his name exhaust all his merit's since one action of Christ alone was sufficient to deserue both the exaltation and the glory of his body wherby is plainly euident that many meritorious actions exercised by Christ are laid vp in the spirituall Treasury of the Church Howeuer though it were granted that the glory of Christ's body and the exaltation of his name did equall all his actions joynt and seperate considered as meritorious to a full reward yet it cannot be said shat his satisfactory actions are exhausted therby For satisfaction is only ordained to remit temporall paine due vnto sin which was inconsistent with Christ's impeccability and sithence all the sins of the world were not sufficient enough to exhaust his satisfactions they containing an intrinsecall infinity of worth and dignity for as much as they were the products (d) The infinit prize of Christ satisfaction proceeded from the infinite dignity of his diuine person that was intrinsecally annex'd vnto it for as S. Thomas teacheth actiones sunt suppositorum But if there were an infinite vnworthines or deformity in the sinnes of all men ioynt and seperat t is extrinsicall onely because it comes meerly of the object which is extrinsicall namely God whom a sinner offendes in consequence whereof the infinite valour or worthiness of Christ's satisfaction far exceeds the vnworthiness of sin taken in it's whole possible latitude of his diuine person doubtlesse some part of these satisfactions doe remain still in the Churches Treasury to be dispensed for the benefit of the faithfull vnto remission of temporall paines due to their sins which was the sole end and motiue of all his actions considered as satisfactory because it is proper to satisfaction only to remit temporall punishment's due to sins Neither is it inconuenient that one and the same action exercised by Christ should haue somthing of merit and somthing of satisfaction for by his bitter passion he merited the exaltation of his name and the glory of his body Luk 24. Philip 2. yet other scripture-testimonies plainly declare that he suffered for us and satisfyed for our sins 2. Cor. 4 and indeed euident experience sheweth different effects to proceede from one and the same indiuiduall cause for doubtless he that charitably prayeth for his enemies by one and the same prayer may obtaine somthing of aduantage in order to them and something of reward in order to himselfe as appeareth by the promises which God hath made to such as loue their enemies and wheras the sufferings of the blessed Saints (e) A good worke is counted meritorious for as much as it proceed's from a man inuested with sanctifying grace which is the ground of merit howeuer a meritorious work is satisfactory also when it is perform'd with pain and labour had something of merit and something of satisfaction for they were meritorious in as much as they proceeded from them through sanctifying grace which is the root and prime cause of good merits and in as much as the exercise therof was laborious and painefnll they were satisfactory it followeth clearly that though God hath rewarded them with blessedness * Deus praemiat vltra dignitatem euen beyond what they did merit and consequently all their merits are fully exhausted yet because remission of temporall pain due to sin is the reward of satisfaction painfull suffering as satisfactory had no full reward in the persons of sundry blessed Saint's and therfore remained vnrewarded and vnexhausted in order to them For (f) The Council of Trent defineth that the Virgin Mary neuer committed mortall or veniall sin example the Mother of God had not the least guilt of sinne yet * Et tuam ipsius inquit S. Lucas