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
saluting the mother of God FIrst of the wordes and examples of the Gospell whereas the great Archangell GABRIELL and ELISABETH the holy mother of the (a) Luc. 1 28 42. fore-runner of our Lorde both inspired by the holy Ghost do so teach and instructe vs. TheÌ„ we haue this forme of salutation confirmed ratified by the continuall custome and consent of the Church which the holy auncient (b) Damasc in Cant. de annunc Ath. in Euang de SS Deipara many more as appereth in the 18. 19. sections Fathers and men of olde time haue religiously obserued euen to this day and would haue also of vs to be obserued 17 What doth it profite vs to vse this manner of salutation BY these excelent words we are first of al admonished of that exceeding greate benefite that the eternall Father woulde * Gal. 4 4. beginne in Christ by MARIE the mother of God and mercifully bestowe vpon mankinde by redeeming it Luc. 11 27. et 1 30. This is also a singular commendation of the most holy and woonderfull Virgin which God hath determined to be the finder of grace and mother of life vnto vs all Wherefore no meruaile if after those Godly petitions which we offered vnto god in our Lords praier being here mindfull of the grace that we receaued by Christ we doe not only praise the mother of Christ but also God the Father in the same Virgin mother of God reioiceing together with the Angels with great reuerence often salute her 18 What is the sense of this salutation Andr. Hieros Archie Cretensis in salut Angâ—l Iren l. 3. c. 31. 33. Hier. ad Eusto ep 22. c. 8. 9. Innoc. 3. ser 2. de assump Ber. hom 2 in Missê° est Aug. ser 2. de annun IN the first wordes therof we doe iustly reioice with in reioicing praise and renowme her that was to vs the second and that a most happy EVE For that woe of malediction that the first EVE brought into the world this other by her holsome fruite hath taken away and hath exchanged the very curse of the children of ADAM with a perpetuall blessing Most worthy no doubt to be called ful of grace as who being full of God Amb. in c. 1 Luc. Ber. ser 9. ex paruis full of vertues alone for I will vse S. AMBROSE his words obtained that grace which no other had euer deserued before that she might be replenished with the Author of grace And what place could there be in her soule or bodye for any vice when she was made the temple of the holy of all holies There is added besides Our Lord is with thee because both the power of the Father did singularly ouershadowe (a) Luc. 1 35. her the holy Ghost came plentifully vpon her and the (b) Io. 1 14. Ps 18 6. worde being made fleshe from her did proceede in most wonderfull wise as a bridegroome from his chamber Then it followeth Blessed art thou among women Because she was together a spouse by * Esa 7 14. Ez. 44 2. Virginitie and a mother by fruitefulnesse And therefore with greate right all generations doe and shall al-waies call her (c) Luc. â— 48 blessed A woman (d) Cant. 4 7 all faire and immaculate a Virgin before her deliuery at her deliuery and after her deliuery alwaies (e) Amb. ep 81. Hier. in Helu in Apol. aduer Iouin vncorrupted free from all spot of sin (f) Aug. de nat gr c. 36. Conc. Trid. Sess 5. et Ses 6. cap. 23. exalted aboue all heauens who no lesse by giuing life was profitable than vnhappy EVE by killing was hurtfull vnto all mankind And blessed is the fruit of thy wombe IESVS as he that springing vp like a (g) Esa 11 1. flower from MARIE the roote hath both shewed him-selfe after a sorte fruite of the earth and doth in such manner yeeld the fruit of life and saluation to his members as (h) Io. 15 5. a Vine doth iuice and life vnto the branches O blessed wombe (i) Luc. 11 27. indeede that bare and broughte forthe a Sauiour to the worlde O blessed pappes without doubt that being filled froÌ„ heauen suckeled the Sonne of God Finally the Church hath added in the end (k) AntiquuÌ„ Breuiarium nouum Holy MARIE mother of God pray for vs sinners now and in the houre of our death For we following the (l) Ephrem de laud. Mar. in orat ad eandem in lament B. Virg. Iren. 5. c. 19 Naz. or 18. in Cypr. in Tra. Christus patiens Fulg. ser de laud. B. Virg c. 12. Ber. ser 2. Dom. 1. post octa Epiph. ser 1. 4. de Assump Damasc or 1. de Natiui B. Mariae in carmine ad eandem steppes of the holy Fathers doe not only salute that wonderfull Virgin worthy of all commendation which is as a Lillie (m) Can. 2 1 amongst thornes but doe also beleeue and professe that she is endowed with so greate power and ability from God that she is able to profite fauour and pleasure miserable mortall men especially when they doe commend themselues their desires vnto her doe humblely sue for the grace of God by the Mothers intercession 19 Testimonies of the Fathers touching the Virgin MARY Lib. 5 ca. 19. IRENEVS As EVE was seduced to swarue from Almighty God so MARY was perswaded to obaie God so that MARY a Virgin was made the aduocate of EVE a Virgin and as mankind was made subiecte to death by a Virgin so it is loosened by a Virgin a Virgins disobedience beinge counterpeazed by a Virgins obedience Saint CHRISOSTOME In Liturgia It is very meete and iust to glorifie thee the mother of our God euer most blessed and al-together vndefiled more honorable thaÌ„ the Cherubins more glorious incomparablely than the Seraphins which without all corruption hast brought forthe God we do magnify thee the very mother of god Hail Mary ful of grace our Lord is with thee blessed art thou among women blessed is the fruit of thy wombe because thou hast brought forthe the Sauiour of our soules S. AMBROSE Li. 2. de Vir. Let the Virginitie and life of blessed MARY be set forthe vnto vs as it were in an image from whom as froÌ„ a glasse there shineth out bright the beauty of chastitie and fairenesse of vertue What is more noble than the mother of God What is more bright thaÌ„ she whoÌ„ brightnes did choose What is more chaste than she that brought forth a body without contagion of the body Such a one was MARY that her only life might be a document to all men In Euang. de Sancta nostra Deipara Saint ATHANASIVS Forasmuch as he is a king that was borne of the Virgin the same also Lord and God for that cause she that bare him is truely properly iudged to be
(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
doth the deuoute people take occasion not without the inducement of God himselfe in like miseries to haue recourse to the same Sainte for conuenient remedie Of this wee haue in the Scripture it selfe some figure and example DAVID mighte haue offered in diuerse places Sacrifice for the appeasing of Gods wrath but 1. Par. 21 27. only in the Courte of Ornan he deserued to see the Angel put vp his sworde Iobs friends by Iobs Iob. 42 9. Sacrifice only founde mercie If wee seeke reason hereof it was onely Gods pleasure What shall wee say of diuerse Leuit. 4. Sacrifices ordained by God for diuerse sinnes And yet one Sacrifice might haue sufficed if so it had pleased the Author thereof Some diuells are cast out by the Disciples others by Christ Mat. 17 16. alone Yea we reade of S. Anthony In Vita that when he could not cast out a Diuell hee sent the possessed party to his Disciple Saint Paul called the simple by whom he was deliuered The cause of which thing if we should impute to the greater holinesse in the one than in the other wee shoulde presumptuosly behaue our selues towardes both The only cause therefore is to bee referred to the will of God who beeing the Lord of all riuers yet sheweth himselfe more mighty in Iordan than in 4. Reg. 5 12. Abana and Pharphar riuers of Damascus We haue also a custome in the Exorcismes of the Church to charge the Diuell to disclose by whom he may be cast out for no other cause doubtles than because God according to his diuine Councell purpose giueth a limited strength vnto those infernall spirites which maie so farre preuaile as he permitteth no farther Of this we haue a proofe in S. Hilarions life Who beeing secretly gone into Sicily was disclosed by a possessed person in Rome whom the Saint deliuered But there is a manifest example recorded by an Autenticall Paulus Diac. lib. 6. de gestis longob c. 2. writer Of a great pestilence a thowsande yeeres since in Constantinople other places Of which one being warned be reuelation that it shoulde not cease vntill that in the Church of Saint Peter in Vinculis at Rome an AVLTAR were erected to S. Sebastian his Relickes being brought thither an AVLTAR dedicated the pestilence ceassed Which AVLTAR is as yet there remaining and with great deuotion frequented espeacially in time of pestilence Theodoret In Philotheo c. 26. also witnesseth of the generall deuotion of the Artificers of Rome to S. Simeon Whose Image he beeing yet aliue they vsed to set at the dores of their shoppes because of a generall opinion that the Sainte woulde protect their shoppes wares from robbing Of which we may reade a strange miracle in that Saintes life The like custome may we reade in S. Damascen Who also reporteth the seuere iudgement of God shewed vpon three persons one after another miserably slaine Lib. 3. de Imag. for attempting to violate the Saintes Image reuerently erected at a deuoute Christians shoppe A third reason may be alleadged the kinde of Passion of euery Saint which wee somewhat touched before For as they which sinne in those things in which they sinne are ordinarily punished so Almightie God doth speacially blesse the torments of his Saints maketh their paines occasion of their glory What did not saith Serm. de S. Laurent Saint Leo to the tormentour of Saint Laurence thy witte deuise for the glory of the conquerour when the very instrumentes of his torments were changed into the honour of his triumph And of Sainte Paules Chaines what S. Chrysostome saith Hom. 3. in epist ad Rom. ser 5. de Iob. all the worlde knoweth Howe meete is it then that in thinges proportionable to the MARTYRS tormentes or glorious confession of CHRIST although he were not a Martyr we shoulde runne to craue his aide and souccour And so truely it is founde in Tho. Fazel decad 1. lib. 1. cap. 1. S. Paul Whereas the stones of the place where the Viper inuaded his handes cure all the venemous bitings of Scorpions And in our owne Countrey the Mosse of S. WENEFRIDS-Well a deuoute memory of her glorious Martyrdome besides the straunge sweetenesse which alwaies is in it is founde a singuler remedy against fire The like of Sainte Agathaes Veile in Sicily which is knowen to preserue the Citty of Catana from the furious flames of Aetna Howe iust is it that the memories of so glorious Virgins shoulde haue special vertue against fire wheras they ouercomming their weake sexe did burne with the fyre of the Holy-Ghost which many waters coulde not quench the fire of carnall concupiscence being vtterly extinct in their sacred breastes As therefore in the relickes and instrumentes of the passions of Saints we see certain particular and determinate thinges brought to passe so also may wee deuoutely expecte the same particular effectes when vpon the sure groundes of the practise of the Church some similitude of that which they haue suffred for Christ we inuocate them to our particular assistance in some speaciall causes And as in the most holy Trinitie by the essentiall attributes of power wisdome and goodnesse appropriated more to one person than to another See page 313. we doe not deny as much to be in one as in another so by speciall deuotions to Saintes for particular matters we doe not attribute lesse to the one then to the other but rather stirre vp our owne frailty weakenesse to the more speaciall remēbrance of Gods graces in thē The like is in the Angells Dan. 10 13.21 who are allotted vnto their seuerall Coūtreis to protect and Apoc. 8. 9. in punishments are ministers of seueral woes Hence is that custome sprong that deuoute people pray to S. Apollonia for the tooth-ake because her teeth were in her Martyrdome stroke out of her head and therefore shee is a fit Patronesse either to obtaine deliuery or if it please God that we bee not deliuered a patient sufferance according to her example The like may we say of praying to S. Agatha for sore breastes because her breast was cut off To S. Roche against the plague and to diuerse Saintes for diuerse thinges wherein their vertuouse disposition did most shew it selfe And to conclude all this with an inuincible argument let our Heretickes yeeld me a reason wherefore to the Princes Pollyd l. 8. histor of our countrey as an hereditary power from S. Edward hath bin graunted this gifte of curing one particuler disease more than another which if they cannot then let them not so curiously and blasphemously deale in the like manner with Saintes If I haue spoken saith our Sauiour Io. 3 12. vnto you earthly thinges you beleeue not how if I shall speake to you heauenly thinges will you beleeue Thus much therefore be spoken in defense of the generall practises of Christian Countreies allowed by Pastours and confirmed by long continuance not to defend euery particular practise of olde and simple women
sight of God due Where we must also note that vnlesse it be specified in the Bull or graunt of the Indulgence that it is only of Penance enioined it is to be vnderstood of al manner of Penance Pardons onlie of Penāce enioined is neuer vnderstoode but when it is so specified And when it is so specified then doth the Indulgence nothing profitte him which hath no Penance enioined Wherefore for the obtaining of such Pardons it is very good in this respecte to demaund of the Confessour so much extraordinary Penance as may bee taken away by the same intending to fulfill the Penance in deede if the release thereof bee not obtained And the greater the Penance is either in continuance or in sharpnesse the more punishment is released by the Pardon thereof As if the Pardon bee of seauen yeares of enioined Penance euen as more satisfaction is made by fasting thrise a weeke for that time than by once a weeke so the Pardon of the first is more auaileable than of the second It is good alwaies to performe Penance enioined notwistanding an Indulgence In like manner is it of the Pardon of a Penance of seauen yeeres in respect of the like Penance for fiue Yet this must we aduertise euerie deuoute Catholicke that he be not for respect of Indulgences slack in performing his ordinary enioined penance for that ordinary Penance which is enioined is not only in satisfactiō of that which is past but also for a remedy for future harmes And beeing enioined as an opposite thing vnto those in which he sinned teacheth him howe to ouercome himselfe in his euill inclinations to lay foundations of great singuler merits and vertues Secondly Pardons are diuided in respect of the quantity of the Punishmentes deserued For some are full remissions others are not full remissions The full remissions are by some great Diuines very probablely saide to be of three sortes Ful Pardons of diuerse sortes by some Diuines For they say that there is a Plenary a more Large a most full Indulgence The first they wil haue to be a remission of the punishmente of those sinnes onlie which are confessed The second of the punishement due to those which are Confessed besides to all mortall sinnes by forgetfulnesse not Confessed The third they will haue to containe aboue these the remission of the punishment euen of veniall sinnes so that then there is nothing remaining to be paide Yet other great Diuines also do vnder the name of a Plenary comprehend all these A Plenary but of one sorte affirming that a Plenary Indulgence taketh away all temporal punishement for all sinnes remitted And considering that this matter doth depende of the intention of the dispensour of the treasures of the Church it seemeth that this second opinion in our age standeth with trueth for that it seemeth that such is now the generall meaning of that worde Plenary Yet howsoeuer it be certaine it is Iubiley the most large of all that those Indulgences which are called Iubileys are the most Large Both because although the aforesaide distinction were true yet the Iubiley is in the highest degree and for that although we must reuerently thinke of all causes of Indulgences comming from our Superiours yet there can bee no iuster cause of Pardon than that which is the motiue of the Iubiley which therefore is most safe and sure A iust and proportionable cause alwaies necessarie For the better conceiuing of this point we will heere aduertise the Reader that in euery Indulgence there is required a iust and conuenient cause For the gouernours of the Church are dispensers only of Gods mysteries 1. Cor. 4 2. therefore it is a pointe of their fidelitie with iust causes and conuenient meanes to execute their office Wherefore although it bee a generall Axiome of Diuines that Indulgences are of such value as they sound yet this is to be vnderstoode Indulgentiae tantum valent quantū sonant if the cause be proportionable Otherwise although they doe somewhat profite yet so much only as the proportion of the cause requireth And so may it happen that although a cause be pretended as sufficient for a Plenary or other Indulgence which is in deede proportionable A sufficient cause to some not sufficient if it bee executed with great deuotion and feruour yet may it bee so coldely doone of some particular persons that it arriueth not to the full obtaining of the Pardon but only in some degree knowen to God alone Hereof may it appeare why I saide the Iubiley to be the safest What is a Iubiley For the Iubiley was first instituted in imitation of the Iubiley of the olde Lawe when a full release of many rigorous difficulties of that law was made according to MOISES his prescript And this our obseruation of certaine times wherein the people of God should more earnestly attend vnto aspirituall liberty Leuit. 25. and a speaciall vniting of the whole Church togither in that lincke of charity which Christ lefte vnto his members and most of all vnto a continuall communication and concord with the successours of Saint PETER how necessary and profitable it hath bene the experience of many yeeres doth euidently shew This Iubiley had wont to be obserued euery hundreth yeaer Yeere of Iubiley afterward for the shortnes of mans life was reduced to euery fiftith and nowe is obserued after euery fiue and twenty But besides this generall Iubiley Particuler Iubileis sometimes there are particular Iubileys sent forth for some singular greate necessitie of the Church in which for that the necessity is vrgent and great and solemne causes are enioined for the obteyning thereof and the wholle Church of Christ ouer all the worlde with one harte and one minde concurreth no doubte can be made at all but the cause is sufficient and Christes liberality is open vnto the world by which that cause which of it selfe is great and sufficient through the merites and praiers of his spouse is also made aboundant to euery one which with meane zeale and feruour fulfilleth the same Now to returne to our diuision of Indulgences Indugences not Plenaries Those Indulgences which are not full remissions are of diuerse sortes some are indeterminate others certaine and determinate Of the first kinde are those which remitte some proportionable parte of sinnes as the third parte or such other like In the second are those comprehended The thirde part of sins Quarantenes which doe speacifie a certaine number of daies as 7. 10. a quarentene that is of 40. daies or of yeres as of one of 10 of 100. 1000. or as it shall please the giuer according to the auncient custome of enioined Penances Conc. Ancyr c. 8. Nicen. 1. c. 11. 12. Elib cap. 5. The meaning of so many years in Pardons not that any man shall liue so long or as some Heretickes will grosly after their accustomed maner scoffe and taunt that a man hauing had such an Indulgence may be sure that he may
vnto theÌ„ so much of Ecclesiastical helpe as may sufficiently recompence for theÌ„ But euen in these Pardon 's also is required a iust conuenient cause without the which they shall haue either none or not so greate force as the wordes doe soundâ— is we saide before The like also is to be iudged of the estate of grace of him which obtaineth the Indulgence for the deade Grace is not alwaies required in him which â—â—â—teth an Indulgence for the dead yet with some difference betweene these Indulgences and those which are graunted to them which liue in this worlde For two manner of workes may the POPE require in Pardon for the Dead The first are workes which haue no other goodnesse in them than that which they haue of sâ—eâ—dâ—eâ— as if the Pardon should runne thus Whososoeuer visiteth this Church or saieth such a Praier c. shall deliuer a soule out of Purgatory And such things being doone out of Gods grace because without his 〈◊〉 the worke hath â—o goodnesse in it there cannot be a sufficient cause of Pardon and therefore the Pardon auaileth nothing Other workes may haue some goodnesse in themselues or in some extrinsecal thing although they haue â—â—ne by the doer As if this should be the forme of the Indulgence Who saith MASSE or causeth to be said MASSE for such a cause or giueth Almes for the maintenance of such a place shal deliuer a soule out of Purgatory For certaine it is that MASSE ALMES doe good vnto the Church although they wh ch saide it or made them to bee giuen bee not in Grace And in such workes Nauarre Sotus if by some circumstance the minde of the POPE be not gathered to the contrary that is that he require that they be deuoutly and with grace perfourmed then may the Pardon be obtained for the dead by one which is not in grace For heere the POPE graunteth the Pardon for a iust cause which is Gods glory and honour by those charitable workes and the other doth nothing concurre vnto it but by determining the person to whome the POPE may apply it Euen so is it in the Dirige of a naughty Priest offered for one that is dead as for the MASSE it is certaine that it hath effecte of it selfe without any respect to him which saith it euen for those for whoÌ„ a naughty Priest doth offer it Who if he say this Dirige of his own deuotion priuately it is nothing auaileable But if he doe it to fulfill the bond of the Church whose Minister he is or in the Quire than doth it very much profite the Deade for in this he beareth the person of the wholle Church So also is it if my man being in sinne giue out of my Purse by my consent or generall leaue Almes to the poore For in these examples the workes are more â—f 〈◊〉 â—ersons than of those which doe execute thâ—◠〈…〉 it in the Suffrages and Indulgenâ—◠〈…〉 when the POPE respecteth the wâ—◠〈…〉 the goodnesse thereof in the effecte 〈…〉 recite from a naughty roote from wâ—◠〈…〉 no goodnes at al. For in such a case aâ—◠〈…〉 â—arâ—â—â—cantable of Pardon himselfe yet 〈…〉 a worke aâ— mothers appointment wherunto is annexed a Pardons for the Deade although perhaps the worke doth nothing profite the Deade but only in as much as it doth determine the POPES application of Pardon to this Particular party deceased No condition necessary in this life for Pardon in Purgatory or for participation of the suffrages of the Church Neither is that necessary which some doe require that a man for to be holpen by Indulgences after his death haue had whilest he heere liued a special deuotion to the autority of the Church and a diligent care to helpe the soules departed or a particular resolution to satisfie vnto God in this life although this last be singularly profitable to make at the least in the houre of death For it is sufficient that one be in Purgatory for then he is also in Grace And the want of those affections in life time in a higher degree than euery Christian is bounde vnto vnder paine of Mortall sinne although perhappes it hath increased the debte in Purgatory yet can it not hinder the common influence of Christes Passion and the participation of the Churches Suffrages or of the Treasure of Indulgence 12 The conclusion of this Treatise of the fruit of Indulgences THus much haue we saide according to the most sounde opinions of Learned Diuines of this 〈…〉 â—â—dulgences Which for that it was 〈…〉 â—â—IONIS ET PETRA SCANâ—◠〈…〉 offence and a rocke of scandall to 〈…〉 stumbling made Israell to sinne 〈…〉 which followe his Doctrine a comâ—â—◠〈…〉 blasphemy against the CHVRCH 〈…〉 it my part to handle more largely than the purpose of this BOOKE did require If nothing will suffice them no reason content them no autority conuince them then let them knowe that they beeing out of the number of GODS Children can neuer be troubled with Purgatory nor with Pardons which haue relation vnto Purgatory The one being a place of correction for children the other a mercifull fauour exhibited vnto the same children But of them which despise this Rodde of Discipline of our Almighty Father and contemne his Indulgence and Mildenesse is saide of the Apostle Heb. 12 8. If you be without Discipline whereof all be made partakers than are you Bastards and not children And that of the Prophet Esa 11 4 He shall strike the earth with the Rodde of his mouth with the breath of his lippes he shall kill the wicked But we whom God of his infinite mercy hath vnited vnto his misticall body of the holy Church as we must of necessity if we will remaine in the same vnity acknowledge and reuerence the sacred autority and power of giuing Indulgences so in seeking with diligence to obtaine them we shall reape three singular benefittes Three singâ—lar profits oâ— Indulgences First wee shall receiue encrease of meritte and consequently of grace in this life and glory in the other whilest wee deuoutely performe those good workes vnto which alwaies we are inuited by Indulgences Secondly we shall obtaine the release of the paines of Purgatory by diminishing in our mortall life the debte thereof which by those which feare the corrections of God and consider how farre as S. AVGVSTINE saieth In Psal â— those paines exceede whatsoeuer can be suffered in this life will be iudged a great felicitie Thirdly we shall shorten the time of our absence from God after our departure from hence and hasten that happy vision which God promised to MOISES when he saide I will shew thee all good Ex. 33 1. Which acceleration of so great a good how pretiouse it is wel vnderstoode S. PAVL Phil. 1 23. who so earnestly desired to be dissolued and to be with Christ And that other deuoute soule which complaining of the length of her Pilgrimage and dwelling amongst the inhabitants of darke and sorowfull CEDAR Ps 119 5. did wast consume with the desire of entering into the heauenly Courtes Ps 83 3. In which if according to the infallible veritie of Gods word one day be farre better than thousands of worldly treasures Ps 83 11. then surely that which not onely deliuereth from miserie but hasteneth and anticipateth so many yeeres and daies of so greate a blisse giuing also such helpe and occasion of a higher mansion in so rich a house Io. 14 2. cannot be valued with the treasures of wholle Kingdomes Psal 62 2. Come therefore O you who wander abroade in the deserte desolate and withered lande of Heresie and Schisme Come vnto the waters and you which haue not siluer make haste and buy Esa 55 1. and eate Come buy without amy exchange Wine and Milke Why doe your spend your money and not in bread why doe you bestow your labour and not in satiety Come vnto these liuely waters which proceeding from the fountaine of life will purge you from the mudde of your broken cisterns and quicken you with the spirite of God Hier. 2 12. â—o 4 14. â—o 9 2. and spring vp into life euerlasting Come drinke of that wine which the holy wisdome of God hath mingled vnto you And least you be terrified with the expectation of your fathers seuerity and discipline beholde your mother with her naked breasts cometh to meete you ready to embrace you and as new borne Infants to nourish you with the milke of her clemency and kindnes â—â— 15 22. Shee bringeth with her your very first stole which you once receiued of her in Baptisme now again again haue defiled And although that pure robe of innocency with which then she adorned you cannot bee recouered yet shall you no doubte by her diligent care and motherly piety be cloathed with an vnspotted garment of your recouered grace and if you haue hurte your soueraigne Lorde and Father in any thing or be in his debte you being once restored to his fauour shee hath wroten it with her owne hand shee will repay it Whose voice if you will heare Philem. vers 18. whose petition if you will graunt whose teares if you will respecte then shall you in steede of wasting your substance riotously by labouring vnto destruction Mat. 13 44. and euerlasting fire conuert most holsomely and profitablely your care and labours to the buying of that hidden treasure which shall fully recompence the sale of all worldly riches Laus Deo ac Beatissimae semper Virgini Matri DEI-PARAE MARIAE atque omnibus Sanctis 1. Cor. 11 16. If any man seeme to be coÌ„tentious we haue no such custome nor the Church of God S. Cyp. l. de simp Praelat Aug. l. 4. de simb ad cat c. 13. He shall not haue God to his Father Who will not haue the Church to his Mother FINIS
a Queene and a Ladye and the mother of God This new EVE is called the mother of life she remaineth replenished with the first fruites of immortall life aboue all liuing creatures We doe call her therefore againe and againe and euermore euery way most blessed To thee we cry bee mindfull of vs O most holy Virgin which euen after thy deliuery remainedst a Virgin Haile MARY ful of grace our Lorde is with thee The holy orders of all Angels and men doe call thee blessed Blessed art thou among women and blessed is the fruite of thy wombe make intercessioÌ„ for vs O Mistres Lady Queen mother of God S. GREGORY NAZIANZEN In. tragoed Christ pa. tiens O ter beata Mater O lux Virginum Quae templa caeli lucidissima incolis Mortalitatis liberata sordibus Ornata iam immortalitatis es stola Meis benignam ab alto aurem exhibe verbis Measque Virgo suscipe obsecro preces O mother thrise happy and light of Virgins pure Inhabiting the Temples bright of heauenly globe Thou now from mortall filth exempted secure Of immortallity art decked with the robe Yeeld courteous audience from high to what I say And entertaine my sutes O Virgin I thee pray Serm. 2. de Annun S. AVGVSTINE holy MARY succour the miserable help the faint harted cherishe the sorrowful pray for the people bee a meane for the Cleargie and make intercession for the deuout woman kinde Let all feele thy helpe whosoeuer doe celebrate thy Commemoration Ser. de laud. Mariae FVLGENTIVS MARY was made the windowe of heauen because by her god gaue the true light vnto the worlde MARY was made the ladder of heauen because by her God descended down to earth that by her also men may ascend vnto heauen MARY was made the restorer of women because by her they are knowne to bee exempted from the ruine of the first curse Serm. 2. de adu lege euÌ„dem ho. 2. sup Missus est in illud Apoc. SignuÌ„ magnum apparuit Et serm de Nat. Virg. S. BERNARD The kinglie virgine is the very way by the which our Sauiour came vnto vs proceeding out of her wombe as a Bridegroome out of his chamber By thee let vs haue accesse to thy Sonne O blessed inueÌ„trix of grace bringer forth of life and mother of Saluation that by thee he receiue vs who by thee was giuen vnto vs. THE THIRD CHAPTER OF CHARITY AND THE TEN COMMAVNDEMENTS 1 Is it sufficient for a Christian to be instructed in the doctrine of faith hope IT is very necessary that hee which hath attained vnto Faith Hope be indued with Charity also For of these three vertues Saint PAVL teacheth iointly thus Nowe there (a) 1. Cor. 13 13. remaineth saith he Faith Hope Charity these three but the greater of these is Charitie Great vndoubtedly is faith which may (b) 1. Cor. 13 2. Mat. 11 23. Mat. 7 22. suffice to moue mountains and worke miracles Great also is Hope a certaine (c) 1. Thes 5 8. Eph. 6 17. Heb. 6 19. helmet Ancour of saluation which setting before vs the goodnesse of God the greatnesse of rewarde doth afforde both effectual comfort to them that labour a singular confidence to them that pray But greatest of all is Charity the (d) Prosp l. 3 de vita coÌ„t ca. 13 15. Aug. in Ps 47. tract 5. ep Io. eâ—ch c. 117. ser 53. de temp Prince of all vertues which knoweth neither measure nor ende nor forsaketh them that die being stronger than death it selfe without which in a ChristiaÌ„ there may be indeed both Faith Hope but (e) Aug 15. de Trin. c. 18 they cannot be sufficient to the leading of a good happy life For which cause S. IOHN saith He (f) 1. Io. 3 14 that doth not loue abideth in death although in the meane season he beleeue and hope as the example of the foolishe Virgins in the Gospell (g) Mat. 25 11. Aug. ser 23. de verb. do c. 4. 8. Mat. 22 36. â—uc 10 27. Mar. 12 30. Aug. lib. 3. doc cap. 10. doth plainlie declare vnto vs. 2 What then is Charity A Vertue infused by God by which God is syncerely loued for himselfe and our neighbour for Gods sake For God is chiefely to bee loued in al things (a) Bern. de dilig Deo aboue al thinges and for himselfe alone as alone being the most soueraigne and eternall good which only satisfieth our mindes whose loue (b) 1. Cor. 10 31. Col. 3 17. honour ought to bee the beginning and finall ende both of our wil and of al our workes Then for (c) Aug. ho. 38 ex 50. ca. 2. seq Gods sake must we loue our neighboure that is to say (d) Aug. in Ps 118. concione 8. ser 53. 59. de temp euery man without exception For asmuch as wee be al neighbours amongest our selues linked together with a great affinitie both in regarde of the same humane nature common to all the ehildren of ADAM also by reason of Gods grace and euerlasting glory whereof al that wil may bee partakers 3 Howe many precepts of Charity be there IN substance two whereof the first of louing God is thus propounded in the old newe Lawe Thou (a) Deut. 6 4 Mat. 22 36. Mar. 12 30. Luc. 10 27. Greg. lib. 10. mor. c. 6. 7 shalt loue the Lord thy God from thy whole heart with thy whole soule with thy whole minde with all thy strength This is the greatest the first Commaundement And the second is like to this thou shalt loue thy neighbour as thy selfe On these two commandements dependeth the whole Lawe and the Prophets This Charity is the (b) Rom. 13 11. fulnesse of the Law summe of Iustice that is to say the (c) Col. 3 14. band of perfection Charity I say froÌ„ a (d) 1. Tim. 1 5. pure hart a good coÌ„scieÌ„ce a faith not fained 4 Howe doth true Charity shew it selfe THe proofe of (a) Greg. ho. 30. in EuaÌ„g loue Charitie is to performe the same in deeds and to obserue Gods Commaundements Whoreupon Saint IOHN also the beloued of Christ saith (b) 1. Io. 5 3. This is the charity of God that we keepe his Commaundements his Commaundementes are not heauie And againe (c) 1. Io. 2 4. Hee that saith hee knoweth God and keepeth not his Commaundements is a liar and the trueth is not in him But he that keepeth his word in him in very deed the charity of God is perfited In this we knowe that we be in him And Christ himselfe also teacheth If you (d) Io. 14 15 loue me keepe my Commaundements He that hath my Commaundements and keepeth them he it is that loueth me And he that loueth me shall bee loued of my Father and I