sinnes more easily The POPE or Caluin The POPE requiring those sixe thinges which I spoke of before and the Protestants allowing scant one of them 5 How wickedly our pardōs are slaūdred FOr whereas they doe so wickedly slaunder the Pastours of the Church as if they did graunt Pardons to licence men to sinne to dispense therby in Gods commaundements it is a thing which neuer any CATHOLICKE did yeelde nor euer anie POPE did challenge to himselfe but alwaies acknowledged that euery simple Priest might to those which are his subiects remit the mortal sinnes themselues although not the temporall punishements thereof in as high and ample manner as hee himselfe he hauing no authority to remitte out of Sacramentes any one mortall sinne in the worlde Much-lesse to permitte it as lawefull Whereas God himselfe in such things cannot according to the Doctrine of Diuines dispense who being a Soueraigne goodnesse cannot be the author of sinne and as the Apostle saith 2. Tim. 2 12. Heb. 6 18. cannot deny himselfe Let them turne ouer al our Bookes our Schoolemen our Canonistes and Summistes and if they finde in anie one Author of credite that all the thinges aboue mentioned must not of necessitie concurre and so hath alwaies bene vnderstood in the practise of the Church after the maner by vs declared they shall recouer their creditte of true and honest dealing Let them looke vpon our Extrauagants or Bulles where Iubeleis or other Pardons are graunted and published and if they doe not there finde that Particle or clause expressed that they which will obtaine such Indulgence must be Vere Poenitentes truely penitent then let them freely without shame blaspheme the iurisdiction of the Church Yea they shall for the moste parte finde that actuall Confession is a thing expresly required Actuall Confession not alwaies necessary as one parcell of such thinges as are causes of the Indulgence and then is it impossible to obtaine such indulgence without Confession although at other times when Confession is not expresly mentioned it is not necessarie but onely to those whose conscience is burdened with mortall sinne who cannot in the new lawe obtaine iustification but by Confession either actual or in vow and desire For of such as are not in grace must that be vnderstood which we haue saide before when we spoke of sixe thinges necessary in an Indulgence otherwise if one be already in grace hee hath virtually those fiue first things needeth nothing but to doe that which is the cause of the Indulgence whether it be Confession or Receiuing or Almes or Fasting or any other such deuout action As for the Simony which they charge vs withall in these Pardons No Simony in Pardons wee neither buy nor sell Pardons but sometimes the worke required for which they are graunted is Almes and yet few or none are now graunded for any Almes to the POPES cofers but onely to be giuen at the parties discretion thereby to take away all cause of scandall 6 Why Pardons are called remissions of sinnes whereas they take away the punishment onely BVt it may peraduenture somewhat moue our aduersaries that we call these Indulgences remissions of sinnes whereupon it seemteh we vnderstand the verie faults themselues not the punishments thereof But this we can easely declare vnto thē by an example of a Father who although he haue receiued into fauour his sonne whom he had disinherited which is to remitte him his fault and to receiue him into his grace yet doth he impose oftentimes some lighter punishment for the same faulte both as a cautell for that which is to come and as a iust reuenge for the offence remitted and then he may iustly be saide not to haue perfectly forgiuen his sonnes faulte So also doth the holy Scriptures call the guilte of punishment by the name of sinne Gen. 43 8. Vnlesse I shall saith IVDAS to IACOB bring againe the childe I will be guilty of a sinne vnto thee all my life And God is said to render the sinne of the fathers vpon the children Deut. 5 9. 3. Reg. 1 21. Pro. 16 6. I and my sonne SALOMON shall be sinners And by mercy and verity iniquitie is redeemed And although sometimes in Pardons it be said A CVLPA POENA What these wordes A Culpa Poena signifie From the fault and the punishment the true meaning of the Church therein is that the fault must be remitted either before the seeking of the Indulgence or else in the very worke which is the cause of the Indulgence when Confessiō is exacted for obtaining the same Or the otherwise by Contritiō the worke is performed in grace so that there is giuen both togither Whether all the workes for the Indulgence must be donne in grace yet by diuerse causes The first by Confession or Contrition the second by the Indulgence For although it be not necessary that for to obtaine an Indulgence al the works which are done for the same be done in Gods grace yet is it verie necessary that all those workes be throughly done and that the last worke of all in which the Pardon is to be receiued be not onely done with a certaine morall perferction but also in the grace fauour of God For example There is a Iubiley in which it is graunted that whosoeuer Fasteth three daies and giueth Almes and such a day visiteth such a Church praying for some particuler necessities shall haue a plenary Indulgence Although a man doe the other in state of mortall sinne yet if hee for the same good purposes doe throughly performe them and then hauing by the ordinary meanes obtained Gods grace visitte the Church he shall receiue the Indulgence and yet if the POPE should so graunt it that he must first Confesse and then Fast and giue Almes and visitte the Church then would I thinke that his intention were to haue al the thinges following performed in grace so if he fall in the midst of the weeke so that he fast not in grace he getteth nothing 7 Of diuerse kinds of Indulgences FOr the better declaration of the custome of the Church in this matter of Indulgences it is to be vnderstoode that wee may diuide Pardons two manner of waies First in respecte of the qualitie of the punishement released Secondly in respecte of the quantitie of the same punishment taken away The punishment it selfe sometimes is enioined in Penance by the Ghostly-Father sometimes it is due either by the Canons of the Church allotting certaine Penances for euery faulte or in the stricte examination of Gods iust iudgement who onely searcheth the hart and knoweth the depth of our desertes From all these kindes may the Church absolue for that soueraigne autority which it hath recriued as we haue partly shewed aboue shall more exactly be shewed hereafter Pardon of Penance enioined of other paines also And heerein is founded the first diuision of Indulgence into remission of Penance enioined and of penance which is in the
tendinge any waies towards the hurte of our neigh-bour It requireth meekenesse (a) Eph. 4 1. Col. 3 12. Ro. 12 14.17 1. Pet. 3 8. Ephes 6 9. Phil. 4 7. Mat. 6 14. et 5 38. 18 21 33. Luc. 6 37. Mar. 11 25. Pro. 24 29. of minde ciuility clemency courtesy and beneficence that is to say that we doe easely forget iniuries and doe not couet reuengement but that we pardon one an other all offences as God in Christ hath (b) Ephes 4 23. pardoned vs. 15 What hath the sixth cōmandement IT forbiddeth fornication aduoutrie and all vnlawfull copulation * Leuit. 20 10.22 19 29. Deu. 22 20. 23 17. Mat. 5 28. Eccli 41 21.27 1. Cor. 6 9.15 Ephes 4 18. 5 3. Pro. 6 24. Iud. 4.7.23 and vncleane voluptuousnes whatsoeuer Moreouer it will haue occasions eschued and cut off which doe prouoke and cherishe the lustes of the fleshe as filthie (a) Col. 3 5.8 Eph. 5 3.2 Pet. 2 6.10.12 speeches dishonest songes and vnchast gestures Contrarie-wise it requireth fidelity (b) 1. Thes 4 4. Heb. 13 4. Tob. 4 6. 1. Cor. 7 3.10 in wedlocke also all manner of puritie both of minde in our (c) Tob 3 16. Mat. 15 18. Dan. 13 8.56 thoughtes and desires and of (d) 1. Tim. 5 11. Eccli 9 3. Iob. 31 1.11 Pro. 6 24. Gen. 9 22. Deu. 25 11. Gen. 38 9.1 Tim. 2 8.1 Pet. 3 1. Esa 3 16. Amos. 6 4. Iac. 5 1.5 Ro. 13 12. Ezech. 16 48. 1 Tim. 5 6.22 body in the tongue face eies eares touching finally in all exteriour shew and behauiour that whether we liue in priuate or abrod with others we not only avoyd all signe of riote voluptuousnes intēperancy but also diligently practise modesty frugality continency 16 What are wee taught in the seuenth commandement Leu. 19 11.13.35.15 Eph. 4 28. 1. Cor. 6 7. Luc. 6 34. Act. 8 18. 4. Reg. 5 20. Deut. 25 13 Pro. 11 1. 20 10. Eccli 10 6.8 1 Thes 4 6. IT forbiddeth all vnlawfull handling and vsurpation of an other mans goodes by thefte robbery simony vsury vniust lucre cosenage any other contracts wherby brotherly charity is hurte our neighbour by crafte circumuented * Psal 14 1. Luc. 6 30. Eze. 18 5.7.8.12.17 Rom. 13 7. Mat. 5 40 On the contrary part this precept requireth that in all busines and trafique whatsoeuer iustice be kepte inuiolate that the profite of our neighbour when occasion serueth by al manner of meanes or helpe of our part be aduanced Leu. 19 11.13 Ex. 23 1.6 Deu. 5 19 16 18. 19 15. et 27 19. Pro. 12 17. 4 24. 24 21. 25 18. Iacob 4 11. 1. Pet. 2 1. Ephes 4 25 Pro. 17 4.7.9.15 et 18 6 19 5. Ro. 1 29. Ps 5 7.10 Apoc. 21 8.27 22 15. Iac. 3 2.14 17 What is comprehended in the eight commandement VVE are by it prohibited to beare false and deceitfull witnesse against any man and any way to subuert in iudgement the cause of our neighbor yea or out of iudgement to hurt his good name which doubtles is done by all whisperers detractors railers false accusers and flatterers Breefelye all lying abuse of the tongue against our neighbour is here forbidden We are with-all taught to speake well and fauourably of our neighbour Mat. 12 35. Col. 3 8.16 Eph. 4 29. Pro. 15 1.4.7 Eccli 6 1.5 to wit for his defence profite with-out any colour dissimulation or deceipt 18 The two last cōmandementes what doe they containe Deu. 5 20. Eccli 25 28. Mat. 5.28 Ro. 13 9. 1. Thes 4 3. Iac. 1 14. Esa 1 23. Eccli 5 1. 18 30. Ps 9 25. 61 11. Act. 20 33 THey forbid all cōcupiscence of an other mans wife or goodes that we do not only abstain from other mens wiues vnlawfull traficke and open manifest wrong but also that we do not so much as in wil or desire hurte or deliberate to hurt any man These two precepts therfore require the sinceritie beneuolence of our harte towards all men to be sound and perfite Iob. 31 1.11 1 Cot. 10 24. Tob. 9 9. 10 11. Gen. 24 59. 1. Tim. 6 9 that what-soeuer is for the commodity and health of our neighbour we doe wishe from our harte and doe not at any time consent to couetousnesse with the least iniury that maie bee to another man 19 To what ende are all the ten commandementes to be referred TO charity two sortes wher-of those two (a) Exod. 32 15. 34 1. Tables wherin by the finger of God these commandements were engrauen doe commend vnto vs. For the commandementes of the first Table doe teache vs that which belongeth to the loue of God and those of the second that which appertaineth to the loue of our neighbour Therefore of these ten the two first doe cause thus much that we doe speaciallye auoide those vices which are moste repugnant to the seruice and honour of God as Idolatrie and periurie Then doth the thirde commandement admonish vs that we yelde vnto him in most faithfull manner true and pure seruice and honour in harte worde and deede Which surely when it is well obserued no doubt but than God only is in all thinges and aboue all things loued and honoured Now the sūme of the precepts that belong to the loue of our neighboure standethe euen in this one point That (b) Tob. 4 16. which of an other thou hatest to be done vnto thee see that not at any time thou doe it to an other To which doth answere that speach of Christ (c) Mat. 7 12 Luc. 6 31. All things what-soeuer you will that men doe to you doe you also to them for this is the law and the Prophetes 20 Which are the duties and argumentes of brotherly charitie 1. Cor. 13 4. Greg. lib. 10 mor. cap. 8. OF these Saint PAVL discourseth in this manner Charitie is patient is benigne Charitie enuieth not dealeth not peruersly is not puffed vp is not ambitious seketh not her own is not prouoked to anger thincketh not euill reioiseth not vpon iniquitie but reioiseth with the trueth suffereth all thinges beleueth all thinges hopeth all thinges beareth all thinges And Christ to the intente hee mighte exhibite him-selfe vnto vs Ioan. 13 1. Luc. 22.15 a patterne of true and perfite charitie in that last supper which hee wonderfullye seasoned with excellent tokens of his charitie saied very earnestlye A new (a) Io. 13 34 commandement I giue you that you loue one an other as I haue loued you that you also loue one an other And againe This is (b) Io. 15 12 my precept that you loue one an other as I haue loued you Which surely is of so greate importance that Saint PAVL affirmeth That (c) Ro. 13 11. he that loueth his neighbour hath fulfilled the law Therfore that we
may conclude this place of charity with an Oracle of God himselfe it is thus written (d) Deu. 30 20. Choose life that bothe thou maiest liue and thy seed And loue thy Lorde thy God And obey his voice and cleaue vnto him For he is thy life and the length of thy daies Then that no man may doubt but that the Euangelicall doctrine of Christ doth herein accord with the lawe let vs remember that Christ him-selfe did say If (e) Mat. 19 17. thou wilt enter into life keepe the commandementes And in an other place hauing commended vnto vs the preceptes and workes of charitie he also annexeth these wordes This (f) Luc. 10 28. do and thou shalt liue (g) Ro. 2 13. For not the hearers of the lawe are iuste with God but the dooers of the lawe shal-be iustified OF these doers were (h) Gen. 6 9. 7 1. in oratione Manassis Sap. 10 4. Mat. 23 35. 1 19. Iob. 13 18. Luc. 1 6. 2 25 Iac. 2 21. ABEL NOE ABRAHAM ZACHARIE whome the Scripture testifieth to haue ben iust before God as those that loued God their neighbour in worke and in trueth Wherfore DAVID not the least amongst them glorieng after a holy manner singeth thus I haue (i) Ps 118 32 runne the way of thy commandementes when thou hast dilated my harte I (k) Ps 118 47.48.51.55.101.102.110.113.127.128.157.159.163.167.168 haue loued I haue obserued I haue kept thy commandementes and thy testimonies in (l) Ps 18 12 keeping them much retribution (m) Ps 118 21. accursed are they that decline from thy commandementes OF THE PRECEPTS OF THE CHVRCH 1 Are there any other coÌ„mandementes to be obserued by Christians besides these ten THere are doubtles for-asmuch as our (a) Iac. 4 12. Law-maker and (b) Mat. 23 8. maister Christ hath not only taught the ten commandements (c) Mat. 19 17. of the Lawe but hath also commaunded in generall al those things that doe concern the yeelding of obedience vnto Apostolicall Ecclesiasticall commaundementes To this ende are those speeches of the Gospell (d) Io. 20 21 17 18. As my Father hath sent mee I also doe send you He (e) Luc. 10 16. that heareth you heareth me and hee that despiseth you despiseth mee If (f) Mat. 18.17 hee will not heare them tell the Church and if he wil not heare the Church let him bee to thee as the Heathen the Publican in which places Christ attributeth willeth to be attributed the chiefe and last iudgement vnto the Church that (g) 3. Reg. 8 14. is to say to the Prelates Gouernours of the Church as (h) hom 61 in Mat. Bas c. 30. constit monasti Theophylac Eutim in c. 18. Mat. S. CHRYSOSTOME doth interpret and the wordes of the Gospell immediatelie following doe declare and conuince For which cause it is not in vaine writteÌ„ of the Apostle Saint PAVL He (i) Act. 15.42 et 16 4. walked through Syria Cilicia confirming the Churches commanding them to keep the precepts of the Apostles and the Auncients 11 What theÌ„ are the precepts of the Apostles Auncients which S. PAVL would haue vs to keepe SAint DENIS the Areopagite Scoller of S. PAVL (a) Eccl. Hier cap. 1. Bas de spir Sanct. c. 27. Euseb lib. 1. demonst c. 8 Epiph. haer 61. contra Apostolicos Tert. de cor mil. c. 3. â—t 4. affirmeth that they are of two sortes to witte partly written partly vnwritten To both kindes doth belong that which Saint IHON the Euangelist saith He (b) 1. Io. 46. that knoweth God heareth vs. He that is not of God heareth vs not In this we know the spirit of trueth and the spirit of errour And surely the first kinde which is committed to letters and standeth in written Lawes is apparant enough for that it consisteth of those bookes that are Canonicall But the latter consisteth in those precepts and ordinances which are compreheÌ„ded vnder this one name of Traditions and vsually so called by the (c) Cyprian de ablu ped Hiero. cont Lucif c. 4. Chrysost in 2. ad Thef hom 4. Fathers For they are not kept in writing as the former but deliuered by word of mouth as it were by hand from our Auncestors surrendered ouer vnto vs and commended vnto the Church 3 Are both these kindes of precepts necessary to be obserued THey are doubtlesse if wee will followe the doctrine of Saint PAVL giuing vs this charge Stand (a) 2. Thes 2 15. ibid. Chrysost Theophylact and hold the Traditions which you haue learned whether it be by Worde or by our Epistle Whereupon he in this respect coÌ„mendeth the Corinthians because they did diligently keepe the preceptes of the (b) 1. Cor. 11 2. Apostles which they had already by word of mouth receiued Then he warneth the Thessalonians that they withdrawe themselues from euerie (c) 2. Thes 3 6. brother walking inordinately and not according to the Tradition receiued from the Apostles And this is that which the holy Counsaile of Nice consonant to (d) 2. Nicen. act 7. 8. Sinod c. 1. diuine Scripture hath expressed in so plaine termes It behoueth vs to obserue with one consent and inuiolably Ecclesiasticall Traditions whether they by writing or by custome bee reteined in the Church And we (e) De abâ—â—â— pedum read in S. CYPRIAN that that is of no lesse force which the Apostles by the inspiration of the holy Ghost haue deliuered thaÌ„ that which CHRIST him-selfe hath deliuered For as (f) Ibidem the holie Ghost and CHRIST haue one and the same God-heade so is the authoritie and power of them both equall in their sacred ordinances 4 How maie wee knowe which are Apostolicall and approued Traditions in the Church OF these S. AVSTEN hath (a) In Epist 118. ad Ian. cap. 1. prescribed vs a rule worthye to be noted saying Those things that we keep not written but deliuered which are certainly obserued al the worlde ouer it is vnderstoode that they are holdeÌ„ as coÌ„meÌ„ded ordained ether by the Apostles theÌ„selues or by general Counseles whose authority in the Church is most holesome So the same holy Doctor discoursing against the (b) Lib. 4. c. 24. lib. 2. c. 7. lib. 5. cap. 28. Donatistes yea eueÌ„ against al Hereticks admonisheth this very seriously looke what the vniuersal church holdeth which by couÌ„sels hath not bin decreed yet euer hath bin vsed it is very wel beleeued that by no other meanes than by the authority of the Apostles theÌ„selues it hath bin deliuered And LEO (c) Ser. 2. de Ieiunio PeÌ„tecostes the great agreeing hereunto saith It is not at al to bee doubted but that what-soeuer is holden in the Church as a custome of deuotion it proceedeth from Apostolical Tradition and of the Doctrine of the holy Ghost 5 What
in hist Barl. cap. 19. l. 3. Parall c. 45. Amb. iib. 4. sacr cap. 4. 5. Cyril l. 4. in Ioan. cap. 13. Pet. Clun lib. 1. ep 2. spake and they were made he commaunded and they were created And he saide in that supper which was prepared the daye before his passion when he had taken the breade first and then the (e) Luc. 22 Mar. 14 Mat. 26 1 Cor. 11 Iust Apol. 2. Iren. l. 4. cap. 32. 34. Iuuenc li. 4. Euang. hist Tert. l. 5. cōt Marc. cap. 8. Chalice into his hands when his meaning was to assure euery mā both of the institution of this Sacrament also of the trueth therof he I say most plainly and expresly said (f Luc. 22 This is my bodye which is giuen for you he saide This (g) Mar. 14 Mat. 26. is my blood that shall be shed for many Concerning which institution he saide also before (h) Ioan. 6 vide Hil. 8. de Trin. Cyr. in Io. l. 4. c. 16. Orig. ho. 8. in Nū Emis ho. 5. de Pasc Leo. ser 6. de ieiun sept mens Cabil 2. c. 46. My fleshe is meate indeede and my bloode is drinke indeede he saide I am the (i) Ibid. vide Cyril lib. 4. in Io. ca. 15. liuing breade that came downe from heauen If any man eate of this breade he shall liue for euer (k) Ibidem vide Cyril l. 4. c. 12. Theoph. in cap. 6. Io. in 14. Mar. Pet. Clun l. 1. ep 2. and the bread which I will giue is my fleshe for the life of the worlde Neither are other testimonies of the Euangelists the Apostle S. PAVL (l) 1. Cor. 10 16. 11 13 obscure or harde to be known which do euidently auouch this faith vnto vs that no mā may doubt (m) Epip in Ancorato Cyr. catech 4. myst Chry. ho. 83 in Mat. Leo. ser 6. de ieiun septimi mensis but that Christ according both to his diuine and humane nature is wholly in the Eucharist and doth remaine with vs euen to the end of the (n) Mat. 28. Conc. Vien in Clem. tit de relig vener sanct world Therfore (o) Aug. in Ps 98. 33. Pros de promis p. 2. c. 25 we haue and doe receiue in the Churches the very same fleshe of Christ that was (p) Chrys ho. 2. in 2. Tim. 24. in 1. Cor. apud Damasc lib. 2. Parall c. 50. Presbyteri Achaiae in hist S. Andr. seene in times past in Palestine present with men But the same heere in this place is neither apparant vnto the senses nor subiecte to any transmutation and corruption as being inuisible impassible immortall shining with most excellente diuine glory which at this time we can not any otherwise beholde then with the eies of faith but the Saintes in heauen doe clearely see with wonderful delight pleasure And notwithstanding this there be yet certaine sacramentaries O horrible often (q) Synod 2 Nicen. act 6. tom 3. Rom. Vercell sub Leone 9. Turon sub Victor 2. Rom. sub Nicolao 2. Rom. sub Gregor 7. Constant sess 8. in artic 3. Ioannis Wicleff Trid. ses 13. can 1. condemned impietie who whilest they can not reach with their senses this mysterie more to be adored then searched they dare euen to deny the same marueilously deprauing the wordes of the Gospell although most plaine and euident Which indeed is nothing else but euen as it were to take the sunne out of the worlde and to spoile Gods spouse the Church of the moste pretious treasure of her true louer and to bereaue the faithfull of the breade of life that there may be nothing at all wherby their poore banished soules may be fedde and sustained in the deserte of this worlde 5 And what is to be thought touching Transubstantiation TWo thinges are heere principally to be considered plainlie professed the one is that the Prieste who consecrateth (a) Con. Later cap. 1. Chrys lib. 3. de sacerd Hier. ad Heliod ep 1. ca. 7. 85. ad Euag. the Eucharist must bee lawfully ordered the other is that there is so much force and efficacie in those mystical consecratory (b) Iust Apo 2. Iren. l. 5. c. 2. Amb. li. 4. de sacr ca. 4. de iis qui mysteriis initiantur c. 9. Aug. ser 28. de verb. Do. Cypr. de caena Dom. Chrys ho. 2. in 2. Tim. de prod Iudae vide Bessarionem hac de re Nyss in orat catech cap. 37. orat de Bapt. Prosp de consid distinct 2. cap. Nos autem words whereby such a Priest doeth in Christs roome cōsecrate the bread and wine vpon the Aultar that the bread is sodainly (c) Euseb Emiss ho. 5. de Pasc Cypr. ser de caena Do. Cyr. Hieros Catec myst 1. 3. 4. Amb. l. 5. de sacr cap. 4. li. 4. cap. 4. 5. li. 4. de fide c. 5. Chry. in Mat. ho. 83. de Encaen Damasc lib 4. cap. 14. Pet. Clun lib. 1. ep 2. changed into the body and the wine into the blood of our Lorde A very wonderfull transmutation indeede to be measured onlie by faith which is broughte to passe by the omnipotent power of Christ working by those verye words it is not without cause called by the holy Catholike Church Transubstantiation (d) Con. Later c. 1. Trid. ses 13. c. 4. can 2. Rom. sub Greg. 7. Const ses 8. artic 1. 2. Item Flor. Conc. Lanfranc because the substance of breade wine is most certainly conuerted into the body and blood of Christ For if the speach of ELIAS were of such force to cause fier to come from heauen shall not the speach of Christ for this collection hath S. AMBROSE (e) Ambr. de iis qui myst init c. 9. l. 4. de sac c. 4. made be of force to change the substance of the Elements of the works of the wholl worlde thou hast reade he (f) Ps 148 5. spake and they were made he cōmanded and they were created The speach therfore of Christ which was able to make of nothing that which was not before is it not able to change those thinges which are already into that which they were not for it is no lesse to giue new natures to thinges then to change natures And ther is nothing more euident then the speach of Christ saying (g) Mat. 26 26. Mar. 14 22. ibid. Theoph. in 6. cap. Ioan. Greg. Nyss orat catech c. 37. Guit. mund lib. 3. this is my body this is my blood in so much as there is no place at all lefte of suspition that after consecration ther is bread wine remaining in the Eucharist 6 Ought we to reuerence and adore this Sacrament YEa (a) Aug. in Ps 98. Amb. lib. 3. de spir san cap. 12. Mat. 4 10. Ap. 14 7. 19 10. 22 9.
Greg. ho. 16. in Euang. l. 4. mor. cap 27. degrees espeaciallie we doe fall into sinne by Suggestion Delectation Consent By Suggestion certes of the enemie whilest an euill cogitation or tentation either by the worlde the fleshe or the diuell is thrust into vs and by our owne delectation when that pleaseth too much the minde which an euil tentation suggesteth and finally with our owne consent also whenas the will being allured consenteth deliberately to the sin it selfe by which consent the sinne is nowe (b) Iac. 1 14 ibid. Beda Tob. 4 6. Ro. 6 12. Mar. 5 23. consummate so that it doth not only make a man vnclean and vniust and slea him spiritually but also maketh him gilty of hel before God although it be not alwaies accomplished in acte And therfore not in vaine is it saide (c) Greg. ad interrog 11. Augustini Cantuar. that in suggestioÌ„ is the seede in delectatioÌ„ the nutriment in consent the perfection of sinne And if we doe exactly consider which are wonte to be the degrees of sinne wee shall finde that first (d) vide Greg. l. 4. mor. c. 27. Isid l. 2. de sum bo c. 23 of suggestion there ariseth cogitation of cogitation affection of affection delight of delight consent of consent worke of worke custome of custome despaire of despaire defending of sinne of defending boasting of boasting damnation This is that long and horrible cheine of sinnes these be the (e) Pro. 5 22 Psal 118 61. 2. reg 11 6. vide Aug. l. 8. conf c. 5. Greg. l. 25. mor. c. 12. ropes and fetters wherewith a man being bounde Satan doth miserablie cast him downe hedlong heere into all manner of mischiefe and at the last in to the bottomlesse pit of Hell And therefore is it verye requisite to discerne and obserue verye dilligentlye these degrees and branches of sinnes that we be not thereby deceiued endaungered 6 How are sinnes easilie auoided FIrst certes if we doe foresee the euils and dangers which doe follow after sinne then if we doe presently stoppe (a) Psal 136 9. Iac. 4 7. 1. Pet. 5 8. Ber. ser 5. de quadrag 29. ex paruis 49. in cant and mightily resiste their euill entrances and suggestions by which we are easily solicited to sinne last of all if we doe endeuour to Practise the vertues (b) Ro. 12 per totum Eph. 4 per totum Phil. 4 5.8 contrary to these sinnes Christ in all these thinges assisting vs. Wherefore the Ecclesiasticus giueth warning (c) Eccli 18 30. Do thou not goe after thy concupiscences and from thy owne will see thou turne away if thou doest graunt vnto thy soule her concupiscences she will cause the to be a ioye to thy enemies And heereupon it is also pronounced by a diuine oracle (d) Gen 4 7. Shalt thou not if thou doe well receiue well but if euill thy sinne shall presently be in the gates but vnder thee shal be the appetite thereof and thou shalt haue dominion ouer it (e) Eph. 6 11 Heb. 12 3. And here that spirituall armour taketh place wherewith S. PAVL will haue the souldiers of Christ to be garded against sinne and all the deceipts of the deuill that they may striue againe sinne resist in the euill day and extinguish all the dartes of the most wicked one OF THF SEVEN CAPITALL SINNES 1 Which are the sinnes that are speacially to be noted TRuely those that are called Capital bicause they are as it were the fountaines or heades of all the rest out of which as out of a corrupted roote very pestilent fruites doe spring and as it were by a long race all kinde of vices turpituds scandales harmes corruptions mischeifs of mankind doe descend and breake out with great violence 2 How many such capitall sinnes are there vide Greg. l. 3. mor. c. 31 Cassia collat 5. l. 5. sequen SEuen which are numbred in this manner Pride Couetousnesse Lecherie Enuie Glotonie Anger Sloth But as these are euer to be detested eschewed soe the seuen vertues opposite vnto these vices are to be followed with very great diligence and affection if we seeke the life of our soule To Pride contrarie is (a) Colos 3 12. Humilitie to Couetousnesse (b) 2. Cor. 9 5. Liberalitie to Lecherie (c) Act. 24 25. chastitie Charitie (d) 1. Cor. 13 4. oppugneth Enuie Abstinence (e) Eccli 31 19.31 is opposite to Glotonie Patience (f) Heb. 10 36. to Anger finally Deuotion (g) 1. Cor. 15 58. or Godly diligence diligent pietie expelleth Sloth 3 What is Pride and what daughters doth she beget PRide (a) Vide Chrys ho. 43 ad pop Antioch Ber. de grad humil Greg 34. mor. c. 17. seq l. 23. c. 7. Pros ad Demet. Isid de suÌ„mo bono l. 2. c. 38. Fulg. ep 3. c. 16. 17. is an inordinate appetite of excellencye whether it lurke in the minde or appeare in out warde shew She certes is the mother prince (b) Greg. l. 31 mor. c. 31. Prosp lib. 3. de vit cont cap. 2. Aug. ep 56. Ber. ser 3. ex paruis ser 4. de adu and Queene of all vices which principally begetteth this vnhappy ofspring (c) Deut. 17 12. Sap. 5 8. Mat. 23 11.14.27 .. Prou. 13 10. Gen. 49 7. Prou. 6 16. 1. Tim. 5 13. Disobedience boasting Hypocrysie contention pertinacie discord curiositie And to the intent that we might auoide this most Pestiferous sinne holy TOBIE giueth warning in this maner Doe thou neuer permit (d) Tob. 4 14. Pride to beare rule in thy thought or in thy worde for in it all perdition tooke the beginning (e) Eccli 10 15. Chrys ho. 8. in Ioan For this cause is that Apostolicall doctrine God resisteth the proud (f) Iac. 4 6. 1. Pet. 5 5. and giueth grace to the humble Yea and if we beleeue Ecclesiasticus Pride is hatefull before God (g) Eccli 10 7.18.10 men God hath dried vp the rootes of proud nations hath planted the humble out of those nations Why therfore arte thou proud thou dust and ashes 4 What is Couetousnesse and of what manner of daughters is she the mother COuetousnesse is an inordinate appetite of hauing (a) vide Bas in ditescent auar ho. 6. 7. Pros l. 2. de vita cont c. 15 16. Isid de sum bo l. 2. c. 41. Aug. l. â— de lib. arb c. 17. ser 196. de teÌ„p Ambr. in lib de Nabuthe Iezrael l. 1. de Cain Abel cap. 5. For he is rightly deemed couetouse not only that taketh by violence but also that desireth an other mannes or couetously keepeth his owne The (b) Greg. lib. â—1 mor. c. 31 2. Tim. 3 4. 1. Cor. 6 8. Eccli 11 31.33 Zach. 8 17. Mat. 6 24. Pro 22 22. 21 13. daughters of this bad mother are Treason
the Aspe shutting their eares against the sweete melodie of the sounde doctrine of the Church they seeme to say Departe thou (f) Iob. 21 14. from vs and we will not haue the knowledge of thy waies which is nothing else then as S. PAVL speketh According (g) Ro. 2 4. to their hardnes and impenitent harte to heape to themselues wrath in the day of wrath and of the reuelation of the iust iudgement of God For as SALOMON also teacheth To a man (h) Pro. 29 1. Bern. ser 42. in Cant. that with a hard necke contemneth him that correcteth him a soddaine distruction shall come vpon him and healthe shall not follow him 8 When is a sinne of impenitency committed Aug. de verb Do. ser 21. cap. 12. 13. ep 50. ad Bonif. Gelas in tomo de anarhematis vinculo VVHen a man without anie end or measure of his sins which truely hee shoulde washe away by holesome Penance resolueth moreouer that neuer hee will doe any Penance at al. Of this kind of persons who are such desperate and pittifull sinners and so will remaine both their life their death is most (a) Psal 33 22. abominable for asmuch as if not in wordes yet in deed they seeme to say (b) Esa 28 15. 3 8.9 Psal 51 3.7 Pro. 2 14. We haue entered into league with death and with hell wee haue made a pact And of these also may that saying bee vnderstoode which S. IOHN auoucheth There (c) 1. Io. 5 16 Aug. de corr gra c. 12. 1. retract cap. 19. is a sinne to death for that I say not that anie man aske Thus much concerning the sins against the holy-Ghost which are doubtlesse most grieuous which Almighty God either neuer or verie hardly doth pardon For which cause we ought often to garde our selues to confirme others against the same that we may obserue that saying * Ephes 4 30. Cōtristate not (d) 1. Thess 5 19. extinguishe not the spirite of God This (e) Ps 94 8. day if you heare his voice harden not your hearts Let (f) Heb. 3 13. none of you be obdurate with the fallacie of sinne For (g) Eccli 3 7.27 an harde heart shall bee in euill case at the last Nowe therefore let vs come to those sins which are also not a little hainous and are wonte to be called sinnes that cry vnto Heauen OF SINNES THAT CRY VNTO HEAVEN 1 What sinnes are those that are saide to crie vnto Heauen THose Aug. in En. c 30. l. ann in Iob. c. 30. l. 1. locutionis de Genes quaest 5. super Exod. Greg. 3. par past adm 32. in 2. Psal poenit which notably aboue others are knowne to haue a manifest and exceeding wickednesse doe singularly purchase to those which cōmit thē Gods indignation vengeance Of this sort there are four nūbred in holy scripture to wit wilful (a) Gē 4 10. Murder (b) Gē 18 20 Sodomie (c) Ex. 22 23 Oppression of the Poore defrauding (d) Deut. 24 15. Iac. 5 4. the Laboring mans hiere 2 Howe doth the Scripture teach that wilfull murther is reuenged IN most grieuous manner doubtlesse Vide Conc. Ancyr c. 22. Conc. Epaun ca. 31. Tribur c. 54 sequ as Almighty God sheweth in these wordes wherein hee rebuketh CAIN the first man-flear (a) Gē 4 10. Amb. l. 2. de Cain Abel cap. 9. What hast thou done saith he the voice of the bloude of thy brother crieth to me from the earth Now therfore shalt thou be cursed vpon earth And in another place Gods owne voice doth testifie (b) Gen. 9 6. Ex. 21 12.14 Leuit. 24 17 Num. 35.16.20 Deut. 19 11 1. Io. 3 15. Whosoeuer shall shed mans blood his blood shall be shed also For to the image of God was man made The kingly Psalmist singeth Men (c) Ps 54 24. of blood shall not liue halfe their daies For this is a very heinous wickednesse he doth a most horrible iniurie to his neighbour that bereueth him of his life without lawfull (d) Aug. l. 22 contr Faust cap. 70. auctoritie For which cause Christ himselfe saith also (e) Mat. 26 52. Apoc. 13 10. All that take the sword shall perish with the sworde 3 And what is extant in holy scripture touching the sinne of Sodome and the punishments thereof THe men of Sodome saith the scripture (a) Gen. 13 13. were very naught and sinners before God too too much This horrible and abominable sin (b) 2. Pet. 2 6. S. PETER S. PAVL (c) Rom. 1 24. 1. Tim. 1 10 Ephes 5 5. Iudic. 19 22 20 46. doe reproue yea nature her selfe doth abhorre and the scripture also doth declare the greatnesse of so foule a wickednes in these words The crie (d) Gen. 18 20. of the Sodomites and the Gomorians is multiplied and their sinne is aggrauated too too much For which cause the Angels doe speake thus vnto the iust man LOTH who did greatly abhorre from the outragious filthines (e) 2. Pet. 2 6 of the Sodomites (f) Gē 19 13 We will destroy this place because the cry of them hath increased before our Lorde who hath sent vs to destroy them Therefore our Lorde (g) Ibid. Sap. 10 6. Deut. 29 23 Iudae ver 7. Gen. 13 10. vide Greg. li. 14. mor. c. 10 Aug. l. 16. de ciu cap. 30. Tert. in apo aduers gentes ca. 40. in Sod ca. 4. rained downe vpon Sodome Gomorrha brimstone and fire from our Lorde out of heauen and ouerthrewe those Cities and all the Countrie about Neither doth the scripture leaue vntouched the causes which moued the Sodomites and may also moue others to this so greeuous a sinne For thus we read in EZECHIEL (h) Ezec. 16 49. Behold this was the iniquitie of Sodome thy sister Pride fulnes of bread and aboundance and the idlenesse of her her daughters and they did not stretch their hand to the needy poore And of this vice which can neuer be sufficiently detested are they guiltie who doe not feare to breake the lawe of God yea the lawe of nature written in Leuiticus which is this (i) Leuit. 18 22. Deut. 27 21 vide Chrys ho. 4. in ep ad Rom. Tert. in l. de pudicit c. 4. Aug. lib. 3. conf cap. 8. ep 109. Cum masculo non commiscearis coitu foemineo quia abominatio est Cum omni pecore non coibis nec maculaberis cumeo Which sin if it be committed we are admonished (l) Leuit. 20 13.15 Exo. 22 19. Ioel. 3 3. in the same place that the very earth is polluted with such horrible abominable lustes that Gods wrath is very much prouoked against the people and (k) L. Cum vir nubit C. ad legē Iul. de adult that the crime is
8. in 1. Cor. in ser de leuium peccatorum periculis Bern. ser 1. de conuers Pauli et in tract de praecepto dispens c. 14. contristate the holy Ghost they darken and obscure the conscience they diminish the feruour of charitie and they doe hinder the proceeding of vertues drawe a man often times to greater vices and dangers For which cause it is written He that (d) Eccli 19 1. despiseth litle thinges shall by little and little fall He (e) Ibid. 3 27. that loueth danger shal perish in it He (f) Eccles 9 18. that shall sinne in one thing shall lose many good thinges Therefore these blottes filthes of the soule as much as may be are to bee eschewed for as wee reade (g) Apoc. 21 27. Psal 14 2. 23 4. There shall not enter into the Heauenly Ierusalem any polluted thing And except they be washed away in this life they doe burden a man after (h) See aboue of Satisfaction page 215. his death and cannot certes be cleansed without the bitter paines of Purgatorie fire Which fire although it be not euerlasting yet if wee beleeue (i) In Psal 37. ser 41. de Sanctis Greg. in 3. Ps poenit Sainte AVGVSTINE It is more sharpe grieuous than whatsoeuer a man can suffer in this life 3 What then are the remedies to purge the lighter sorte of sinnes FOR the washing away of such filthes of the soule in this life the Primitiue Church hath (a) Aug. ep 108. Ench. c. 71. 72. in Io. tract 12. ser 41. de Sanct. lib. 21. ciu c. 27. ho. 50 ex 50. ca. 13. Conc. Tolet. 4. can 9. acknowledged and vsed these remedies An humble accusation of a mans selfe our Lords praier knocking of the Breaste other the like deuoute exercises either towardes God or towardes our neighbour and afflictions of the bodie voluntarilie and deuoutlie vndertaken Which remedies wise men certes so much the more willingly and seriously doe imbrace by how much they doe more perfectly knowe more diligently waigh and consider the seuerity of Gods Iustice in (b) Iob. 24 12. Prosp in sent Aug. c. 210. Aug. in Ps 58 reuenging of sinne Which may be expressely shewed euen by that one dreadful speach of Christ I say vnto you (c) Mat. 12 36. that euery idle word that mē shal speake they shall render an account for it in the day of iudgement Also by that speeche of S. PETER (d) 1. Pet. 4 18. The iust man shall scarce be saued Insomuch that for this cause IOB a man otherwise Iust and Innocent hath saide I did (e) Iob. 9 28. feare all my workes knowing that thou didest not spare him that sinneth And the Apostle Saint PAVL It is (f) Heb. 10 31. horrible to fall into the handes of the liuing God But (g) 1. Cor. 11 31. if we did iudge our selues as the same Apostle warneth vs wee shoulde not bee iudged Therefore (h) Pro. 28 14. Blessed is that man that is alwaies fearefull but he that is of a hard heart shall fall into euill 4 Is it sufficient to abstaine from sinne CHristian Iustice Bern. ser 34. ex paruis Chrys in Ps 4. ho. 16. in ep ad Ephes Aug. serm 59. de temp whereof wee haue hitherto treated proposeth two partes and as equally necessary commendeth them vnto vs in these wordes Decline (a) Ps 36 27. 33 15. ibid. Aug. from euill and doe good As also S. PAVL teacheth Hating (b) Ro. 12 9. 1. Pet. 3 10.11 Tob. 4 13. Esa 1 16. Eccli 3 32. Col. 3 8. Ephes 4 16.17.20 Iac. 4 17. Mat. 3 10. 7 19. euill cleaueing to good Therefore It is not sufficient as (c) In sent Prosp c. 86. Aug. lib. 19. ciu cap. 14. S. AVGVSTINE hath plainely saide to abstaine from euill except that be done which is good and it is a small matter to hurt no man except thou doest endeuour to doe good to many Wherefore hauing nowe finished after our manner the first part of Iustice which prohibiteth euills it followeth nowe that by the helpe of Christ we go foreward to speake of the other part also which consisteth in the pursute of those thinges which are good OF THREE SORTES OF GOOD WORKES 1 In what good thinges doth Christian Iustice consiste THis Iustice extendeth (a) Chrys in Psa 4. 14. ho. 23. in Gen. so far that it containeth in it selfe all the good thinges which are honestly iustly and deuoutly done and proposeth the same vnto vs as to be both desired and followed Wherefore thus doth the Apostle admonishe the faithfull Walke (b) Col. 1. worthie of God in all thinges pleasing fructifying in al good worke Prouiding (c) Ro. 12. 2. Cor. 8 21. Mat. 5 17. 1. Pet. 2 12. good thinges not only before God but also before all men For this is the true vse and proper fruit of our vocation of Christian Iustice purchased by Christ as witnesseth (d) 1. Pet. 2. S. PETER That beeing dead to sinnes we may liue to Iustice that is to say as S. PAVL expoundeth it That (e) Tit. 2. vide Bern. ser 2. de resur denying impiety worldly desires we liue soberly iustly godly in this world To this effect is that of the Gospel proposed vnto vs that without (f) Luc. 1. feare beeing deliuered from the hands of our enimies we may serue him in holinesse iustice before him all our daies For therefore hath Christ redemed vs from all (g) Tit. 2. iniquitie that he mighte clense to himselfe a people acceptable a pursuer of good woorkes For (h) Eph. 2. wee are the worke of God himselfe created in Christ Iesus in good workes which God hath prepared that we should walke in them Thus doth S. PAVL constantly write and warne all men about the obseruance and continuall practise of Christian Iustice And for this cause also S. IHON doth wisely admonish absolutely define (i) 1. Io. 3. Litle children let no man seduce you Hee that doth iustice is iust euen as he also is iust He that committeth sinne is of the Deuill And S. IAMES expresly teacheth By workes (k) Iac. 2. Aug. in praef in Psa 31. de fid et op c. 14. Chrys ho. 2. in Gen a man is iustified and not by faith only For euen as the body without the spirite is deade so also faith without woorkes is deade Then againe the same Apostle He that hath looked (l) Iac. 1. in the lawe of perfecte libertie and hath remained in it not made a forgetfull hearer but a doer of the worke this man shall be blessed in his deede And noe other meaning then this had S. PAVL when he saide Not (m) Ro. 2. the hearers of the lawe are iust with God but the doers of the lawe shall be iust 2 What profite doe the
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