vnto instruction and * Hoc facite in mean coÌ„memorationem id est in memoriam passionis mortis meae Et 1. Pet. 4. Christo passo in carne vos eadem cogitatione armemini Vnde ait S. Bernardus passio Christi est vltimum resugium contra omnes illicitas voluptates visa inquit Christi passione quis tam deliciosus qui non abstineat quis taÌ„ iracundus vt non doleat quis tam malitiosus quem non poeniteat S. Augustinus nullum est ait remedium salubrius quam iugiter cogitare de passionâ— Christi full commemoration of Christ his death and passion in compliance with his own commande as it is plainly obseruable in the garments wherwith the Priest is inuested during the tyme of sacrifice as likewise in the Altar and ornament's therof for example 10. The Amice in as much as it is a linnen cloath which the Priest pulls ouer his face and fasten's in his neck doth signify the ragg of linnen wherwith the Iews blind-folded Christ in mockery when they smote and buffited him saying Prophesie to us o Christ who is he that smote thee Mat. 20.20 The Priests Albe that is a white linnen garment doth represent the rayment in which Herod inuested Christ after that he had despised and mocked him Luc. 23.30 The maniple that the Priest weareth on his left arme and the stole that hangeth about his neck doe figure the cord's and fetters with which the officers of the Iews bound Christ Io. 18. and led him from one place to an other from Annas to Caiphas from Caiphas to Pilat from Pilat to Herod and from Herod to Pilat again 40. The Chasuble that is the vppermost vestment doth express the purple garment the souldiers put on Christ Mar. 25. and the heauy cross also that Christ carried on his shouldiers to mount Caluary 50. The Priests (b) Tonsure that is a round crown made in the heads of Clergy-men is an ancient ceremony and according to S. Bede l. 5. 〈◊〉 S. Peter wore it in remembrance of the crown of thorns wherewith Christ's head was crown'd again S. Anicetus that was Chief Church-gouernour in the first 200. years in a certaine Epistle to the Bishops of France commanded all Priests to cut their haire to the end they might not appear delicate and effeminate like secular men that weare long hair for ornament sake Tonsure that is to say the crown of his head shaued in fashion of a round circle doth shew the crown of thornes which the souldiers platted and put about the sacred head of Christ Mar. 25.60 The sundry crosses that the Priest makes ouer the host and chalice before and after consecration are mysticall representations of the many greiuous torments which Christ endured in pursuance of the generall redemption 70. The eleuation of the host and chalice doth figure the lifting vp of Christ on the crosse and in as much as that ceremony is exhibited a part or seuerally it declares the seperatioÌ„ of Christ's soul from his body and his blood from his veins 80. The diuision of the host into three distinct parts doth shew the three substances in Christ vêªt videlicet the diuine of his person the spirituall of his soul and the materiall of his body and wheras one of the said parts is put into the chalice and as it were buried therin thereby is signify'd Christ's body in the sepulcher likewise the mingling therof with the blood demonstrates that the diuine personality was neuer seperated neither from his soul in his descent into Hell nor from his body lying in the sepulcher 90. The Priest's (c) According to the Decrees of Ancient Councils a Priest ought not to depart from the Altar before he giue his benediction again the people were bound to remaine in the Church till the Priest had blest them and indeed priestly benediction was euer practised In the law of nature Melchisedech blessed Abraham in the written law Moses and Aaron blessed the people of Israel and in the law of grace Christ blessed his Disciples benediction giuen in the end of the sacrifice of Mass relates vnto the peculiar recommendation whereby Christ did recommend his Church at the rendring of his soul into the hands of his diuine Father 10. The Altar representes Mount-Caluary and signifies the cross therin erected on which Christ offering as on an Altar a sacrifice of his own body and blood consummated for euer those that are sanctified Heb. 10. And truly as the name of smoak puts vs in minde of fire because of the necessary mutuall relation to each other for smoak of necessity comes from fire that is the cause therof so the name of an Altar doth relate vnto sacrifice necessarily this being included euen in the definition of an Altar taken in the proper sense for a reall Altar to sacrifice on And such is the Altar employed in the sacrifice of Mass called by the Ancient Fathers the Altar of Christ his body and so meant by the Apostle (d) The Apostle by saying Hebrae 13. that We haue an Altar vvhereof they haue no authority to eat vvich serue in the Tabernacle meant an Altar taken in the proper sense that is an Altar on which is offered the sacrifice of Christs body and blood according to the interpretation of the Ancient Fathers S. Greg. Nazian in ora desorore Gorgonia S. Chrysostom demons an Christus sit Deus S. Austin Epis 86. de ciuit l. 8. Confess c. 27. Theophy in 23. Mat. and of the sacrifice of this Altar those cannot eat which serue in the Tabernacle that is which follow the rites and custom's of the ancient Iews nor those which belieue not in the sacrifice of Christs body and blood But this holy Altar si sometymes cal'd Mensa Dominica The Table of our lord because of the heauenly meat our lords reall body and blood which is eaten and drunk there and indeed Mensa Table according to holy scripture often signifies an Altar namely Isa 65. Malach. 1. likewise S. Austin ser 103. de diuersis discoursing of S. Cyprian's Table so called in order to his holy Reliques which were put vnder the Table or Altar erected in the same place where S. Cyprian had suffered Martyrdom In the same place saith S. Austin a Table though erected to God neuertheless was nam'd S. Cyprians Table not because S. Cyprian had feasted there but in regard he had been sacrificed there and through his Martyrdom procured that Table not that he might feed or be fed at it but that vpon it sacrifice might be offered vnto God to whom himselfe had been made an oblation Haebr 13. saying Wee haue an Altar wherof such haue no authority to eate as serue the Tabernacle and for as much as Christs body is spirituall meate and his blood spirituall drink it is named also our lords Table 1. Cor. 10 you cannot say's the Apostle be partakers of our lords Table and the table of deuills
HOLY CHARACTERS CONTAINING A MISCELANY OF THEOLOCICALL DISCOVRSES THAT IS THEOLOGY Positiue Scholasticall Polemicall and Morall Built vpon the foundation of Scriptures Traditions Councils Fathers DEVIDED INTO TWO BOOKS Written by GEORGE LEYBVRN Doctor of Diuinity Bevvare lest there be any man that deceiue you through Philosophy and crafty handling according to the traditions of men according to the rudiments of the vvorld and not according to Christ Coloss 2. Of your selues shall men rise speaking peruerse thinges to dravv Disciples after them Act. 20. PRINTED AT DOWAY By BALTAZAR BELLIER An. 1662. With Priviledge TO THE RIGHT HONORABLE LORD PERCY HERBERT LORD POWYS OF POWYS c. MY LORD S. Clement in the eleuenth booke of Apostolicall constitutions writeth that Selene the great beauty of Rome in those dayes when she shewed her selfe from a high Tower vnto the people of that Citty Simon the Magician by sleight conueyances represented as many Selenes as were windowes in the same Tower Howeuer there was no more then one true Selene the rest being meer outward resemblances hauing nothing of inward substance contriu'd by naturall magicke vnto deluding the Eye-sight of the Beholders in like manner though true Theology is not diuided nor has many faces being the science of one God that shew's her selfe front the high Tower of one diuine faith which supports her neuertheless through the subtill dealings of Satan is represented with as many faces as there be new models of Christian doctrine that is as many or rather more then ages down from Christ till these dayes euery age respectiuely hauing coind new opinions in order to the mysteries of Christian Religion Heady and high-mynded schollars once they come to be blown vp with the actiuity of their own witt and thereby become inordinate a 2. Timoth. 3. erunt homines seipsos amantes louers of their own thoughts leaue the loue of truth As a troubled eye so the vnderstanding deluded with opinions which goe beyond the boundaries of nature cannot see the light of truth Mittit illis Deus operationem erroris quoniam charitatem veritatis recipere noluerunt 2. Thes 2. In regard heady schollars are carried on the wings of Pride and will not embrace the loue of truth the supream prouidence giues them vp to their heart's lust vnto vncleaness of errour that is God b Secundum S. Aug. l. 20. ciuit c. 19. Deus mittit quatenus diabolum facere ista permittit permitt's Satan to send them strong delusion vnto belieuing lies and taking pleasure therein which together with pertinacy so by degrees blind's them that they still encrease in madness till at lengh through faction sedition and schism they endeauour to ruine as it were all true Christian doctrine and Religion witness Nestorius Arius Pelagius Donatus and sundry other anciēt and modern schollars which vpon what designs of ambition c S. Austin l. de vtil cred c. 1. saith that he is an Heretick that for temporall interest either coineth or followeth new opinions and interest is needless to express through new coind Theologies haue laboured to turne the Church of God into vtter disorder and confusion As all rebellion is to ciuill so all schism is to ecclesiasticall gouernement dangerous and pernicious In the old law lest the people of God might be deceiu'd with false coyne and weights the originall Cycli and originall weights were conseru'd in the Sanctuary of the Temple and no money or weights allow'd which were not conform to the original's of the same Sanctuary Likewise that the same people might not be deluded with false coyns and weights of doctrine the chaire of Moyses by diuine dispensation was cloathed with infallibility The high Priest how wicked soeuer could not vtter wicked doctrine from Moyses chaire as appears euidently from Christs own words Mat. 23. The scribes and Pharises sit in Moyses Chaire c. From which sacred Text S. Austin l. 6. con Faus Manichae c. 29. infers thus In Cathedra Moysis mali sedentes bona dicere cogebantur Besides when God erected Moyses his Chaire Deutro 17. he promised that all definitions Decrees and decisions of matters in debate as comming from that seate should be of vndoubted truth Moreouer the children of Israël were bound to submit to the sentence of the high Priest the law condemning of pride and punishing with death those which disobeyed the commandement of the Priest that ministred to our lord and the Decree of the Judges In the new law lest Christians might be carried away with euery winde of doctrine S. Peter and his Chaire by diuine dispensation were invested into much better priuiledges then Moyses and his Chaire For our Sauiour tooke speciall care that S. Peter might not fall away from the true faith as does euidence his prayer Luc. 22. Oraui pro te Petre vt non deficiat fides tua I haue prayed for thee Peter that thy faith faile not and doubtless his prayer was effectuall according to the Apostle Hebrae 5. Exauditus est Christus pro sua reuerentia Our lord prouided for S. Peter that his faith might not faile to the end saith S. Leo ser 3. de Assumpt The head being made invincible the state of all the rest might be more sure that is the rest thereby might be strengthned and confirm'd in faith S. Peter according to S. Ambrose l. 9. Noui Testam 9.75 Tom 4. after his denying of Christ was constituted the supream Pastour of souls because it was said to him afore When thou art conuerted confirm thy Brethren neither was Christ's prayer offered in order to the person of S. Peter only but likewise in reference to his office according to the inter pretation of the best antiquity so that the effect of the same prayer will continue as long as the Church of Christ shall endure on Earth and indeed euen as Christ commaunds S. Peter to feed his sheepe Ioa. 21. soe he commaunds him to confirm his Brethren Luc. 22. but that saying of Christ Feed my sheep did not relate to the person of S. Peter onely according to all Orthodox Writers but also to the office of supream Pastour which was conferd vpon S. Peter with intent to continue it in his successours being of necessary vse in the Church wherfore Christ saying to S. Peter confirme thy Brethren ought to carrie the same interpretation and in earnest it were manifest weaknes to giue vnto the successors of Moyses greater prerogatiues as to power authority and infallibility in the gouernement of the Synagogue then to the Successors of S. Peter in the gouernement of the Church of Christ for this were to prefer the law of bondage before the law of grace In consequence of the premises the Roman faith of S. Peters successors cannot faile not to fall away from faith is a priuiledge proper to the Church of Rome that is to the Bishops of that seate as also plainly appears by the clear Testimonies of primitiue Fathers For example S. Cyprian
tempus Iudex vice Christi cogitatur Because due obedience is not exhibited to Christ's Vicar and the Chaire by our lords voice founded on S. Peter As in the old law schisms so in the new law heresies spring vp The Childrē of Israël fell into schisms when they fell away from their due Obedience to the Chaire of Moyses and Christians fall into heresies as oft as they rise against the Chaire of S. Peter coyning or following vnauthorised nouelties whereby Christian souls are misled into most desperate precipices of errours in regard whereof I haue been mou'd to write a Theology conform to the ancient Cycli and weights of the holy Churches sanctuary that is to set forth a whole body of Christian doctrine built vpon Scriptures Traditions Councils and Fathers which deserue to be prefer'd before Schollars of new Notions that is Christian people ought to adhere conforme their conciences to and rely their eternity rather on those then these which is the Counsell that the great S. Austin guies in his 2. Booke against Julian the Pelagian Bishop who had brocht new opinions to the preiudice of souls exhorting all Christians to regard rather the learning of the holy Fathers which flourished in the precedent ages and the constant and vniuersall practice of the Catholicke Church then the prophane nouelties vented and spred by the Pelagians Saying Hos antiquos Patres oportet vt Christiani populi vestris prophanis nouitatibus anteponant eisque potius quam vobis eligant adherere My lord herein lies the sole intent of these conceptions which I present you with and vnder your authority aduenture into publick view vnto aduantaging such as are piously sober d Secundum S. Aug. l. 14. de Trinit c. 1. munns Theologiae est pijs opitulari veritatem contra impios defendere and to defend the truth against such as are impiously wanton This is the ayme of my Theologicall discourses and the height of my desires is but this that they may be receiu'd into your Lordships protection which is ground warrantable enough to gaine them credit in regard of the high measure of knowledge which is extraordinary in you beseeming a well studied diuine as appears by your own writings which together with your other gifts of nature and grace renders you admired by all that know your Lordship aright Besides that which alone might embolden me to address these endeauors vnto your Lordship is your eminent nobility The best blood that is in any English subiect run's in your Lordships veins as euidence your paternall and maternall descents from the most renown'd and ancient Houses of Pembrock Northumberland and Derby Again your sundry noble allyances The lord Talbot that was Heire of Shrewsbury maryed your only Daughter a Lady of great vertue and Vere vidua A widow indeed hauing for aboue these 20. yeares continued in her widow hood notwithstanding her Ladyships youth person birth and great doury which made her the ambition of many noble Suitours Moreouer your Lordships onely and most hopefull son marryed to the most accomplished in honour obligingness sweetnes and piety the lady Elizabeth Daughter to Edward Lord Marquess of Worcester which brings forth also an alliance with the most illustrious House of Norfolke Arundell and Surrey Since I am fallen vpon your eminent Nobility has not your owne Lady much added thereto if your House were without an ample series of renowned progenitors might not your posterity haue a glorious Rise from her Ladyship whose eminent vertues haue rendered her memory blessed Nobilitas sola est atque vnica virtus Besides has not that gallant Person the lord Crauen her Ladyships Brother added something of greatnes to your posterity whose braue and gallant actiōs performed a broad in foraine parts haue gain'd much honour to his Country Moreouer the rising of that family is honorable the supream prouidence haueing brought it to the height of Eminence which it now happely enioyes as the same prouidence e Aug. l. 5. de Ciuit. Dei cap. 15. profitetur Deum terrenam gloriam excellentissimi Imperij cōcessisse bonis artibus Romanorum id est vt ipsemet interpretatur virtutibus quibus ad tantam gloriam nitebantur extended the Empyre of the ancient Romans in regard of Morall vertues which were eminent in your ladies Father and Mother the Raisers of it for as much as their zeale to the law of nature that is to do Iustice giuing to euery one what is euery on 's own and to shew mercy vnto the distressed feeding the hungry and cloathing the naked rendered them admired of such as knew them and according to holy Scriptures God exalted the Midwiues of the Hebrew women and made them houses Exod. 1. For their complyance to the law of nature in preseruing of innocent Babes which the Tyrant of Fgypt had commanded them to kill and since I am fallen vpon Gods merveilous rewarding of morall good works in confirmation of this truth I might produce conuincing examples in our own Country where very many in these times through a supream prouidence are aduanc'd to honours dignities and eminent offices that is God hath built them new Houses of nobility or encreased the glory of the old for preseruing loyalty to their king which is the law of nature written in their hearts they feared God and honoured his annoynted against the commandement of the Tyrant of England and therefore are exalted and truly vpon this score the supream prouidence hath built his Grace the Duke of Albermarle a more glorious House thē any subiect in the Christian world this day enioys in as much as through a happy managing of his loyalty he carries the name not onely of Paterpatriae but likewise of Pater Caesaris hauing preseru'd both Caesar and his Countries In consequence of the premises his Maties Catholick subjects that with the effusion of their blood and loss of their Estates haue cherefully performed that duty of nature in order to loyalty may hope that a speciall prouidence in good time will make for them Houses of Ease which shall be the daily prayer of MY LORD YOVR HONORS Most humble and most obedient Seruant GEO. LEYBVRN PREFACE TO THE COVNTRY-MISSIONARY SR Although these holy Characters so named because they describe and set forth the holy Mysteries of Christian Religion containe Theology but compendiously dressed vp neuertheless vvant noe Requisits either essentiall or necessary thereto being built on the foundation of holy Scriptures Traditions Councils and Fathers vvherin lies the consistency of true Theology vvhich as the pillar of fire led the Israëlits by night in their vvay to the land of promise so in as much as it carries the lights of the best Antiquity shevvs Christians their vvay thorovv the darke Mysteries of Christian faith as by night vnto an heauenly Inheritance prefigured in the land of promise that is God hath instituted this diuine science to direct Gouernours of souls in the pursuance of their pastorall function vvhich
Char. XVI Of Holy Order p. 233. Char. XVII Of Matrimony p. 261. Char. XVIII Of Extrem-vnction p. 279. Char. XIX Of the Church Militant p. 291. Char. XX. Of Traditions p. 333. Char. XXI Of the Church Triumphant p. 351. Char. XXII Of Foundamentall and not foundamentall Articles of faith p. 289. THE FIRST BOOK OF HOLY CHARACTERS Containing a Miscelany of Theologicall discourses THAT IS THEOLOGY Positiue Scholasticall Polemicall and Morall Built vpon the foundation of Scriptures Traditions Councils Fathers CHARACTER J. OF GOD THE CONTENTS The necessary being of one God his existence in three distinct persons his omnipotency together with his other divine attributes GOD is a spirituall nature so eminent that nothing can be apprehended by man or Angell * Aug. l. 1. de doct Chr. Deus est quo nihil cogitari potest aut bonitate meliùs aut porsectione matus in goodness better in perfection greater His existence * Si ab altero haberet existentiam non esset ens supremū improductū proinde debet necessariò essentialiter existere is his essence and therefore to him essentiall which euinceth a necessity of his being and all Creatures necessary dependence of him for t' is impossible that there should be more then * Singularitas seu vt loqùitur Tertull solitas id est incommunicabilitas ad extra est essentialis supremo enti quod debet necessariò essentialiter existere quia existentia est rei singularis incommunicabilis ideoque impossibile est vt multipliectur nam essentiae sunt omnino per se incommunicabiles one necessary being and that is properly called God (a) 1. Io. 3. There are three vvhich bear vvitness in Heauen the Father the Word and the-hold Ghost and these three are one This Scripture testimony giues full evidence of personall distinction and essentiall vnity in the blessed Trinity and as S. Austin well observes ouerthrows two heresies at once namely the Arian by saying one which signifies vnity in nature and the Sabellian heresy by faying bear in the plurall number which plainly expresseth distinction as to the divine persons who in essence is one and in persons three one and the same individuall Deity essentially requiring to be invested with a triple personality expressed in the name of Father Son and holy Ghost (b) God sais Isa 66. Shall I cause to trauell and not bring forth from this sacred Text S. Austin infers that it were not equity if God should giue fecundity of generation to his creatures and want it as to himselfe and it were not reason or equity that God within him selfe should be barren wanting production that communicates fecundity of generation to all things without himselfe God the Father is a beginning without a beginning hauing no beginning of his being God the Son hath his beginning and being from his diuine Father who begot him from all eternity the full brightnes of his glory and * Hebr. 1. splendor gloriae figura substantia eius the express resemblance of his diuine substance God (c) The Council of Florence in the decree of Pope Eugenius the 4th defines the procession of the holy Ghost from the Father and the Son In this Council the Grecians renounc'd their heresy as to the same procession though soon after they fell againe into it and so continue obstinate in their pertinacy notwithstanding that God by evident signes manifested his iust wrath against them in regard of that relapse For soon after and euen at Pentecost when the Church celebrates a speciall Feast in honour of the holy Ghost the Turks seizd on the Imperiall towne of Constantinople and therby mastred all Greece Be sides in the same Council the Latin against the Greek Fathers asserted the procession of the holy Ghost from the Father and the Son as from one sole beginning of his being the holy Ghost proceedeth from the diuine Father and the diuine son as from one origen of his procession being the reciprocall loue and vnion of both As in the visible sun three things are obseruable (d) The similitude as to the globe beames and light of the sun Gelasius the Patriarch of Constantinople vsed in a conference with Amurath the Emperour of the Turks vnto illustrating the vnexpressisible mystery of the blessed Trinity the round body or globe thereof the beames and the light and as the beames are deriued from the same body and not from the light and the light from the body and beams and the body from neither of both and as all these three make one only sun without confusion or separation so in God there are three diuine persons and the Son proceedeth only from the Father the holy Ghost from the Father and Son and the Father from neither of both and these three are one sole God without * Symbolū S. Athanasij neque confūaentes personas neque substantiam separantes confusion of persons or separation of fubstance * Exod. 13. Omnipotens nomen eius vnde Aug. ser 12 ait quod nomen Deus est potestatis non proprietatis The name of God is Almighty for soe he calleth himselfe and his works shew what his name speakes him to be namely the world created out of nothing by * Psal 37. Verbo Domini Coeli firmati sunt spiritu oris eius omnis virtus eorū the word of his power the sweet order in the disposition of the fabrick the extraction of man from the dust * Gen. 2. formauit Deus hominem de limo terrae of the ground the vniuersall deluge drowning the whol earth to the destruction of man and beast Noë only with his family preserued (e) Exod. 12. the Children of Israë are said to haue walked vpon drie land through the mids of the sea while the waters were as a wall vnto them on the right and on the lest hand the diuision of the red sea giuing safe passage to the Israëlites as by land and the revnion of its waters to the drowning of king Pharao and his whole army In these marueilous effects of Gods omnipotency as in a clear glass appear his other divine attributes in the creation of the world in time his duration before time * Isaias cap. 51. appellat Dominū habitantem aternitatem which is his eternity in the sweet order of the things created his wisdome in the production of man after his own image and likenes his goodnes in the generall deluge his iustice in the preseruation of the Israëlites his mercy in the destruction of Pharao his fortitude And all his works joynt or separate declare (f) The intent of creation was the Creatours glorification wherfore the Royall Prophet Psal 18 makes the heauens to speake the glory of God his glory which is the end of his working who is aboue all his works a God without circumscription immense without bounds infinite in himselfe inuisible *
him onely shalt thou serue the Greek has 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which importes supream worship proper onely to God in regard of his diuine excellency and to giue this kind of worship to a creature is idolatry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in English diuine or supream adoration proper to God only for it is his glory * Mat. 4. Dominum Deum tuum adorabis illi soli seruies vnde illa scriptura gloriam meam alteri non dabo which he will not part with in so much that whosoeuer shall giue diuine or supream worship to any Creature as an Idolater turning the proper glory of God who is all things to an Idoll (b) The Apostle 1. Cor. 8 saith We knovv that an Idoll is nothing in the vvorld that is nothing as to increated excellency for which it is adored Notwithstanding all this supream adoration is due to Christ euen as man for Christ hath not (c) The Churches Councils and ancient Fathers condemn Nestorius for asserting two persons in Christ and likewise his inference from thence viz. that Christ lays claim to two distinct adorations one person as man and another as God (d) According to S. Chrysostome hom 3. in Epis ad Hebr. all the Angels adore the humanity of Christ in as much as it is vnited to the diuine word and hom 5 ... t is a great and marueilous thing saith he that our flesh vnited to the vvord should sit aboue and be adored by the Angels Arch-Angels Cherubins c. his humanity together with his diuinity is vnited in one and the same personality so that the singular person of Christ is the support of both natures and being a diuine increated excellency necessarily claimes exhibition of diuine worship neither is it requisite that excellency for which worship is offered should be in each part of the whole that is worshiped For example Solomon was honoured as to the whole singular man for wisdome that was in his soul and not in his flesh The other Religious or sacred adoration or worship in respect of superna urall created excellency called by vse which is the best arbitrator of words from the Greek Dulia is a midle worship between the supream and ciuill far exceeding this and infinitly exceeded by the other and is due to speciall friends seruants and Saints of God in regard of supernaturall created graces supernaturally cōferred on them (e) Nabuchodonosor adored Daniel Dan. 2. Abdias adored Elias 3. Reg. 18. Abraham adored three Angels which appeared vnto him in the form of young men Gen. 18. Balaam adored an Angel Num. 22. and Bethsabee bowed her face and adored the king 1. Reg. which Sacred Texts are not meant of diuine honour but of Religious worship which is due to seuerall creatures in order to their seuerall graces dignities and excellencies namely to Angels because of their supernaturall gifts and to other things and places in regard of their relations Nabuchodonosor adored Daniel for his supernaturall gift of interpreting Mysteries and consequently with religious adoration neither is it as to reason credible that so great a king as Nabuchodonosor should worship Daniel a priuate man and a captiue with ciuill worship in respect of ciuill or worldly dignity In like manner Abdias a Chief Prince of the kingdom where he liued religiously adored Elias vpon the same score that is for his supernaturall gift of prophecy and Abraham bowing himselfe towards the ground adored three Angels religiously doubtles in regard of their supernaturall excellency and charge for it cannot be conceiued that he should adore them with ciuill adoration since he had no ciuill conuersation with them for the Angels were Citisens of Heauen and Abraham only a Citisen of the earth besides the Angels were in possession of eternall life and Abraham a passenger only aspiring thereto in consequence of which the Angels were exalted to an eminent degree of excellency aboue him for otherwise Abraham ought not to haue adored them adoration taken in the proper sense being due only to exceeding excellency But though God will not part with his glory vnto any creature whatsoeuer that is will not part with his supream and diuine worship neuertheless be is wel pleased that honour or worship be giuen to his speciall seruants freinds and Saints conform to and agreeing with their conditions respectiuely * Luc. 10. qui vos audit me audit qui vos spernit me spernit Mat. 10. Ioan. 13. qui vos suscipit mo suscipit As he counteth himselfe despised when these are despised so he esteemeth himselfe honoured when they are honoured for their supernaturall created gifts which himselfe is sol Author of And indeed Christian Catholicks doe honour Saints (e) S. Hierome Epis 53. teacheth that we honour Relicks of Martyrs with intēt to adore him whose Martyrs they are we Honour the seruants that the honour exhibited to the seruants may-redound to the lord Again S. Ambrose ser 6. affirmes that as often as we celebrate the memories of Martyrs we are bound to render them worship since by the effusion of their blood they haue obtained for us safety and their Relicks with intent to honour God thereby whose Saints they are they honour his seruants to the end the honour of his seruants may returne back to him who is their Lord and Master that gaue them excellent graces for which they ought to be reuerenced religiously Lastly Religious and sacred adoration or worship as to the manner of exhibiting it is of two sorts one absolute in respect of excellency that is in and proper-to the subject adored and such is the forementioned adoration exhibited to God and his Saints the other Religious and sacred adoration or worship is relatiue offered in relation and for extrinsecall excellency And (f) The second Council of Nice Act. 7. in the definition concerning faith commandes exhibition of honorable worship in order to The venerable and life-giuing Cross so the ancient Fathers in that Council stile the Cross of Christ as to this kind of adoration the representatiue Cross of Christ is religiously worshipped for Christs sake whom it represent's dying and the (g) S. Damascene Orat. de Imag. saith that Christians in regard they are no longer vnder the Pedagogue ship or bondage of the old law and thereby less inclin'd to idolatry giue reuerence and honour to pictures which he nameth the books of the vnlearned because of the relations they haue to their prototypes and in deed exhibition of religious worship to pictures is approu'd by the second Council of Nice Act. 4. from the words of the bishop of Neopoleos Cypri which are these Euen as the book of the lavv is vvorship'd and not the parchement or inck thereof but the diuine vvord contain'd therein so vve vvorship the picture of Christ vvithout vvorshiping the vvood or colours there of Image of his blessed Mother for her sake whom it represents liuing * Concil Nice
an other place or receptacle besids the Heauen of the blessed and the Hell of the damned Caluin that he might the rather deny Purgatory he deny'd Limbus and that he might the better deny Limbus he denyed that Christ descended into hell otherwise then by suffering on his Cross the torments of a damned soul which saith Caluin in cap. 26. mat vvere so grieuous that euen vvords of dispaire came from him So impudently this great reformer of religion blasphem'd against Christ but the Catholick Church teacheth that Christ truly and properly descended into hell that is the soul of Christ remoued out of his body with its proper presence penetrated the lower receptacles of the earth where good souls were detained as prâ—sonners and brough with him from thence such as were ripe and fit for the kingdom of Heauen Lege S. Jgnat Epis ad Trallia Clem. Alex. l. 2. 6. stromatum Basil in Psal 48. visited the lower parts of the earth comforting such as were departed in perfect grace afore his coming thither From his sepulcher he leapt again into the world from whence after that he had setled a Priestly ministery that should be of perpetuall vse in his vineyard that is the Church like a hunter that gladly rejoyces in his obtained prey went with joy home leading captiuity captiue that is rendering happy the captiuity of just souls detained as it were in a prison vnder ground and carrying them with him in glorious triumph for he opened the gates of his Fathers Pallace which were euer afore shut against them As clamorous hunting so couetous playing * Aleae lusus Clericis interdictus à Concilijs Patribus Canonibus Aristoteles Aleatores latronum praedonumque societati inserit at cardes or dice for mony is an exercise vnworthy Priests which ought to seek no other lucre then the gaining of souls vnto Iesus-Christ who is their proper treasure and * Sacerdos dicit Christo tu es qui restituis haereditatem meam mihi heritage and mony betrayed him sould Ioseph and damned Iudas * Augustinus vocat Theatra cauâ—as turpitudinis publicaâ— professiones flagitiorum laudantur Massilienses quod sic abhorrebant à spectaculis vt mimis locum in scaena non concederâ—nt Again stage-playes as they be commonly exhibited in our country are incoÌ„sistent with Priestly function for as much as the outward words and counterfeited Gestures of the players representing reciprocall passages of wicked louers tend to carnall wantonnes and vncleanes and such a a Theater Saith S. Chrysostom is the chair of pestilence schole of incontinency and shop of luxury that sets out to sale the lusts of the flesh howeuer stage-playes are laudable recreations in order to lay-people while they represent but heroicall actions of gallant persons vnto imitation and vn godly enterprises of wicked men vnto detestation therof or while they exhibite delightfull fictions without obscenes Furthermore Missionary Priests must not affect to be counted * 2. Timoth. 2. homo militans Deo non se implicet negotijs saecularibus statesmen they being priuat persons professing a spirituall vocation which hath not any relation to the temporall affaires of state The supream prouidence hath set bounds to euery vocation * Tractent fabrilia fabri nec sutor vltra crepidam vt fert vetus pronerbium nor ought any man to put his sickle on strang ground Let Priests mannage what is theirs and Christs business and the affaires which pertaine to Caesar let them leaue to Caesar and the ministers of his Council yet there are some wanton witts which like the raging sea transcend their prefixed limits lifted vp aboue the hight of the clouds with an opinion of their own science fancying to themselues knowledg of all things though indeed the greatest part of what they know * Sapiens ille Mercurius Trismigistus maxima â—orum inquit quae scimus est minima pars eorum quae nescimus is the least part of what they know not and thus wantonly carried away entangle themselues with publick affaires of ciuill Magistrats before they be called thereto Howeuer Priests ought to know nothing * Apostolus Paulus profitetur se nihil scire praeter Iesum Christum hunc Crucifixum but Iesus-Christ and him crucified and if the supream prouidence hath bestowed on one alone a better memory and witt then on others contemporary with him he is to vse his aboundant abilities according to charity temperance and sobriety for otherwise he shall by his high attempts vnhappily verifie the old Prouerb much witt little iudgment Besids great wanton wits are not without a mixture of madnes And truly experience shewes that common wealths are vnfortunat when the things named witts manage the affaires therof t is iudgment not flashes of witt that makes gouernements happie FINIS I. BOOK The faultes escaped in printing a curteous Reader will easily correct and pardon THE SECOND BOOK OF HOLY CHARACTERS containing a Miscelany of Theologicall discourses THAT IS THEOLOGY Positiue Scholasticall Polemicall and Morall Built vpon the foundation of Scriptures Traditions Councils Fathers CHAR. I. OF SACRIFICE THE CONTENTS Proper sacrifice defined no Preists Priesthood taken in the proper sense if proper sacrifice be laid aside asserting of improper metaphoricall sacrifice onely bringeth confusion and rendereth priestly function common to all alike SAcrifice taken in a spirituall generall sense is euery * Aug l 10. de ciuit Dei c. 6. ait sacrificium generaliter sumptum esse omne opus quod agitur vt sancta sociâ—tate inbaereamus Deoâ— work that a belieuer imployeth to the end that he may continue in holy society and freindship with God There are (a) According to S. Thomas two kinds of sacrifice taken in the generall sense are offered vpon the altar of Christ whereof one is called deuotion in order to God the other pity or compassion in order to our neighbour two kinds thereof the one is deuotion towards God comprehending all such actioÌ„s inward and outward of the minde and body as tend to the honouring and praysing of God the (b) The Apostle Hebrae 13. exhorteth vs to do works of Almes and charity saying that such sacrifices promerite God that is procure his grace and fauour and according to Ecclesiastes cap. 5. Those offer sacrifice which shew mercy other is pity or compassion towards our neighbour including the works of mercy and iustice to both kinds of spirituall sacrifice the Royall Prophet Dauid exhorteth all God's people of whatsoeuer condition or sex saying * Psal 15. tibi sacrificabo hostiam laudis Et psal 4. sacrificate sacrificium iustitiâ— Offer to God hosts of prayses and sacrifice sacrifices of Iustice and according to the Apostle spiri uall sacrificers of these kinds are * 1. Pet. 4. vos autem genus electum vegale SacerdotiuÌ„ Idem habetur Apoc. 5. kings and Preists investedwith the honour of royall Preisthood and indeed deuout
of other Saint's and no man hath euer thought fitting * Augus l. 10. de ciuit cap. 4. quis inquit sacrificandum ceÌ„suit nisi ei queÌ„ Deum sciuit vel putauit Et cap. 19. docet daemones ideo velle sibi offerri sacrificia vt sic pro Dijs habeantur Vnde Exod. 22. qui unmolat Dijs occidetur praeterquam Domino soli to sacrifice to any whom he ha h not known beleiued or feigned to bee a God 7. No other object interuening for God alone is the immediate object of proper sacrifice for as much as he containeth in himselfe alone the sole motiue thereof Wherby it plainly followeth that the oblation of tithe that is giuen immediately to the Ministers of God is not a proper sacrifice though it be exhibited for God's sake 8. Vnto destruction in recognition of God's supream excellency and power ouer his creatures this necessary requisite experience sheweth in all the sacrifices of the old law wherin the sensible thing offered was either killed if quick and aliue vêªt videlicet Ox lamb calf or broken or burnt if liueless (h) According to Leuiticus dry-offerings were either broken or burnt and liquid offerings were destroyed by pouring them out whereby appears that an vnbloody manner of effusion nothing derogats to the true nature or essence of a sacrifice hard and drie or consumed by effusion if liquid namely wine in testimony of God's omnipotency therby manifesting him to be Author of life and death and consequently to haue power to conserue his creatures as the thing before oblation was conserued and to destroy his creatures as the thing destroyed after oblation CHAR. II. OF THE SACRIFICE OF THE EVCHARIST OR MASS THE CONTENTS The sacrifices of the old law weak vnprofitable Element's Christ the night before his passion instituted and offered in the room of them all a sacrifice of his body and blood vnder the form's of bread and wine according to the Order of Melchisedech called sacrifice of the Eucharist sacrifice of the Altar sacrifice of Mass which is a perfect commemoration of the bloody sacrifice Christ offered on the Cross a propitiation whereby grace is obtain'd and sins remitted and the public seruice of euery true christian Church down from the Apostles till these tymes celebrated in one of the three holy tongues which be Hebrew Greek and Latin The Apostle 1. Cor. 14. forbiddeth not saying of publick or priuate prayers in an vnknown tongue THe sacrifice of the Eucharist is the speciall and proper externall sacrifice of the new law instituted and offered by Christ in his own body and blood vnder the forms of bread and wine * Hebrae 7. secundum similitudinem Mâ—lchisedech sic Apostolus interpretatur secundum ordinem Melchisedech after the similitude of Melchisedech his Sacrifice of whose order Christ was annointed high Priest for euer The law of Moyses and sacrifices thereof as they had institution and confirmation of God in respect of Christ only so they were to continue only till * Luc. 10. lâ—x Propheta vsque ad JoaÌ„nem Christ came that was the * Hebrae 6. lex vetus lata fuit duraxat donec veniret semeÌ„ promissum seed to which the promise was made of a new law and a new sacrifice vnto blessedness which the law of Moyses and the sacrifices therof could not effect The law written in Tables could not make the * Aug. lex in tabulis exarata non potuit efficere eam inscriptionem quae est iustificatio inscription which is iustification of life It * Chrysos lâ—x erat tantum iubens nihil afferebat auxilij shewed but could not heale the soar of mans soule And though the old sacrifices conferred * Hebrae 9. exterior legalis mundities appellatur iustitia caâ—nis emundatio carnis legall purity on the body neuertheless they could not giue spirituall sanctity to the soul vnto saluation Besides the commandement that went afore that is to say the old law was peculiar to one people only namely the Iew 's and the sacrifices therof were but (a) According to the Apostle Hebrae 10. the old law had the shadow of good things onely and not the very Image of the things Wherby appear's that the sacrifices and Sacraments of Moyses were vnperfect resemblances and dark representations of the good things procured by the sacrifice and Sacraments of the new law namely generall redemption and sanctifying grace wherfore S. Iohn cap. 1. saith that the Lavv vvas giuen by Moyses but grace and truth came by Jesus-Christ in consequence of which the new law is called the law of Christ the law of grace Christ being the law-maker and the Grace-giuer holy figures of a better oblation and those polluted through the sins of the Priests that offered them in so much that God had no affection for either of both because * Hebrae 1. Reprobatio quidem fit praecedentis maÌ„dati propter infirmitatem eius imbecillitateÌ„ promde Christus ait Io. 13. mandatum nouum do vobis of the weakness and vnprofitablenes of the sacrifices and the vncleaness and wickednes of the Priests wherfore he sent his own son to giue a new commandement that is the new law of sanctifying grace to the sauing both Iew and Gentile and to institute a new sacrifice of a cleane oblation to the exalting his name euen among the Gentiles that being to be celebrated (b) Malach. 10. From the rising of the sun euen to the going dovvn â—â—n euery place shall be sacrificing and a clean oblation shall be offered to my name In the room of sacrificing beasts and other creatures which were not able to purge out the leauen of sin and likewise often times were polluted through the vncleanes of the Priests that offered them God by the mouth of his Prophet promised a daily cleane and vndefilable sacrifice that should continue in all places of his Church for euer vnto celebrating his name And this is the sacrifice Christ instituted of his own body and blood vnder the forms of bread and wine according to the interpretation of the ancient Fathers S. Iustin the Martyr in dial cum Triphone S. Cyprian l. 1. c. 14. aduersus Iudaeos S. Damas l. 4. c. 14. de fide orthodoxa S. Austin l. 18. c. 35. de Ciuit. S. Chrysostome in psal 95 ora 2. con Iudaeos and all modern writers that are orthodox wherfore the Prophesy is fulfilled by the sacrifice of the Altar which is daily offered in the Catholick Church from the rising of the sun to the going down in euery place of the world from the rising of the sun to the going down therof according to the Prophecy of Malachias signifying that God was determined to abolish the said weak and polluted sacrifices and substitute in lieu thereof an effectuall and most pure oblation which is that Christ the son of God and man instituted of his body and blood
a perfect representation of Christ's death and Passion suffered on his Cross must precede the eating of that bread and drinking of that drink for Christ's death and Passion was (g) S. Austin l. 13. de Trinit c. 17 Epis 49. quaes 3. attestes that it is foretold in the old Testament that there should be in the law of grace a true proper outward visible sacrifice again it is foretold that in the last age of the new Law that is when Antichrist shall come the vsuall sacrifice shall cease which giue euidence enough of the continuance of som one sacrifice in the law of grace till the time of Antichrist Which cannot be meant of a Metaphoricall and invisible sacrifice being that kind of vnproper sacrifice will not cease in the dayes of Antichrist according to the holy Prophets Dan. 12. and Isaias cap. 10. a proper special sacrifice that cannot be represented perfecttly by a Sacrament but by a sacrifice wherin destruction must interuene necessarily either by death if what is offered by a liuing thing or by fraction if what is offered be a hard and drie thing as breard or by effusion if what is offered be a liquid thing as wine which experience sheweth in all the sacrifices of the law of nature and Moyses And indeed the end and innate propriety of a proper sacrifice being an externall sensible act of supream adoration is to signify God's omnipotency as to his power ouer life and death wheras a Sacrament signifieth the sanctifying of such as belieue in and serue God which is but the product or effect of Christ his bloody sacrifice If perfect representation of the sacrifice of the Cross could be attributed to any Sacrament it were to be ascribed to the Sacrament of Baptism wherby as the Apostle saith Heb. 9. Weare buried with Christ into his death Neuertheless Baptism doth not represent the death of Christ but the death and resurrection of him that is baptised Baptism signifying that he that is baptised doth die as vnto sin and rise as vnto newnes of life neither is Christ said to die in Baptism as he is belieued to be immolated in the sacrifice of the Eucharist Furthermore as * Sanguine hostiae obsignabatur vetus testamētum vt post Moysen declarat Apostolus Hebrae 1. Moyses began and dedicated the old Testament law or Religion in the blood of calfes contained in his cup saying This is the blood of the Couenant c. So Christ began and dedicated the new Testament in his own blood contained in the Chalice of his last supper saying This is the Chalice the new Testament in my blood c. Luc. 22. which the other Euangelist's more plainly expresse introducing Christ to say This is my blood of the new Testament wherby is euidently certaine that Christ's blood in the Chalice shed in an vnbloody manner was the blood of sacrifice and consequently in that sacrifice which is the sacrifice of the Eucharist consisteth the externall Religion and proper seruice of the new Testament as the outward Religion and soueraigne worship of God in the old law did consist in the sacrifices therof vnder which it was established Heb. 7. And though Christ hanging on his cross did confirme and ratify the new Testament yet he made it only at his last supper when he said This is the Chalice the new Testamēt in my blood or this is my blood of the new Testament For then Christ was free and aliue wheras on his cross he was deuested of liberty and depriued of life and consequently not in a condition to make it the making of a Testament being an act of a person free and aliue Also though Christs death and passion was the perfect sacrifice that (h) The Apostle Hebrae 1. teacheth that Christ By one oblation consummated for euer them that are sanctifyed where by one oblation is meant the sacrifice of the Cross which the Apostle there calleth sacrifice of consummation that is of generall redemption and indeed that sacred Text speak's onely of the sacrifice of the Cross not mentioning the sacrifice of application that is the sacrifice of Mass called the sacrifice of the Altar or the sacrifice of the Eucharist wherby the sacrifice of generall Redemption called the sacrifice of the Cross is particularly applyed and offered daily in all places of the Church vnto sanctification of life And indeed to affert that Christ onely once offered himselfe to God the Father were a manifest blasphemy since Scripture Testimonies shew euidently sundry oblations Christ made of himselfe For example he offered himselfe in the tyme of his conception and during his aboad on earth he made seuerall offerings in order to his own person for he offered his body his soul his life his fasting his praying his watching his sighs and teares howeuer the offering of his body in a bloody sacrifice was made once onely consummated the generall redemption or remission of all sins whatsoeuer as to sufficiency neuertheless that bloody sacrifice enduring only for a day of time could not be the externall sacrifice which the people of the new Testament might haue recourse vnto euen to the end of the world and to auerre the taking away of such externall sacrifice is to acknowledge the taking away also of externall Priesthood sacrifice and Priesthood being correlatiues and consequently the * S. Cypria de coena Dom. asserit nullam posse esse Religionem si sacrificium corporis sanguinis Christi auferatur abolishing of the new Testament for if the Priesthood and sacrifice therof be disannulled then of necessity must there be an abrogation of the law that was established vnder them Furthermore it is conuincingly manifest that it was an externall proper sacrifice which Christ offered at his last supper for the one oblation according to the order of Melchisedech which succeeded (i) That one sole sacrifice of Christs body and blood succeded in the room of many sacrifices is a catholick assertion vnanimously taught by the ancient Fathers And S. Aus l. 8. c. 27 l. 17. c. 20. de ciuit l. 3. de bap c. 19. names the sacrifice of Mass the sacrifice that sufficeth for all sacrifices which were offered in the old law for as much as the body of Christ is offered in the room of all those sacrifices in the room of all the sacrifices of the old law was that one or none was that one but that one was an externall proper sacrifice and cannot be meant of the sacrifice of the Cross that being rather after the order of Aaron since it was celebrated in reall effusion of blood then after the similitude of Melchisedech who offered no bloody oblation Besides all the necessary requisits vnto proper sacrifice are plainly obseruable in that action that Christ vsed in instituting and celebrating the Eucharist at his last supper 10. is obseruable Christ himself that is a Priest instituted by legall authority and more solemnly made then all the Priests
and the holy Ghost and this was done with intent to render the name of Christ more honourable but S. Cyprian denyes expresly that remission of sinnes can be procured without naming of the three diuine persons which is the opinion of S. Austin l. 1. de baptismo con donat the Holy Trinity As there is fecundiâ—y in carnall parents to beget carnall children so by diuine dispensation fecundity is giuen to elementary water in baptism to bring forth spirituall children and as no man comes into the world that is not born of carnall parents So no man enters into the kingdom of Heauen that is not born again by sacramentall washing of water vnto iustification whosoeuer will put himselfe in a capacity to obtaine celestiall enjoyments must put of the old and terrene man and put on the new and spirituall creature he must purge out the old leauen of originall sin and by christian circumcision cast of the sinfull body of the flesh Col. 2. which is inconsistent with heauenly endowments that is to say he must be buried with Christ by baptism Rom. 6. christian circumcision vnto remission of sms and newness of life consisting therin Wherefore since that all men by the law * Apostolus dicit omnes peccasse in Adamo primo nostro Parente esse conceptos in peccato of their conception or birth are liable to the guilt of sin that only baptism de facto in deed or in desire receiued can wash away it is most euident that baptism is a requisite absolutely necessary vnto saluation And so i is defined 10. 3. Except that a man be born again of water and of the holy Ghost he canot enter into the kingdom of God Where the definition extend's euen to (c) Ancient Councils namely Carthag and Mileuit conuince those of foolishness which teach that euen young children can haue full enjoyment of Heauenly blessednes without baptism and so it is defined in the Council of Trent sess 5. decret de pecta originali and this catholick assertion was counted so certain in S Austins dayes that he l. con Iulia. c. 10. and 12. writeth that Pelagius out of feare of his own damnation damned such as exclude vnbaptis'd children from eternall life Yet though the Pelagians denyed that children contracted originall sin and in consequence thereof that Baptism as to them was no requisit necessary vnto the washing away of originall guilt neuertheless they taught that children without baptism could not be made Heires of the kingdom of Heauen infants that dye in their infancy vnbaptized according to the Church-interpretation expressing the want therof to import the loss of Heauens blessedness so that it is extream blindnes to assert the reception of children into Heauen vnless baptism be applyed vnto them indeed or by some extraordinary means employed aboue the common and ordinary law of Christ who hath instituted no other ordinary remedy then * Ambro. l. 2. de Abra. cap. 11. post citata verba Domini 10. 3. it a subiungit vtique nullum excipit non infantem non aliqua praeuentum necessitate IteÌ„ Aug. Epis ad Optatum mortis inquit transmissae ab Adamo chyrographo nullus omnino antequaÌ„ per baptismum liberetur non tenetur obnoxius sacramentall washing of water for the remission of originall sin as plainly shews the scripture-Testimony set down and the constant tradition and vniuersall practice of the catholick Church since the first age for 1662. years and truly children ought not to be exempted from a diuine law generally giuen with reference to all men joynt and seperat without warrantable authority of scripture (d) According to the ancient Fathers Orig. l. 5. in c. 6. ad Rom. S. Chrysostom hom ad Theoph. S. Austin l. 1. de Baptismo con dona the baptising of young children is an Apostolicall tradition in consequence of which it is no humane inuention introduced by Pope Higinus or Pope Syrisius as some sectaries vnaduisedly write and indeed it can lay claime to the best antiquity as plainly appeares by the Testimonies set down Besides Act. 16. Paul and Silas baptised the keeper of the prison and all his House and 1. Cor. 1. the family of Stephanus was baptised and euen young children are members of a family Church-tradition or speciall reuelation wherof not one example can be produced in all antiquity that euen such as are born of faithfull and godly parents can be made of Adams children Gods children and bee cleansed and purged of originall sin without the washing of water in the word (e) S. Paul Eph. 5. saith that Christ sanctifyed his Church cleansing it by the washing of water in the vvord of life Which sacred Text S. Chrys interpreting hom 20. ad Ephes asketh in what word and answeres to the question saying in the name of the Father the son and holy Ghost and S. Austin l. 6. con donat c. 25. affirmes that God is present with the Euangelicall words without which baptism has nothing of efficacy and l. 3. de baptismo explaining his meaning vnderstand's by Euangelicall words Christs own words set down in the Euangile of S. Mat. cap. 28. In the name of the Father the son and holy Ghost Whereby t' is euident that by the word required to the administring of baptism is not meant preaching vnto or instructing of those which receiue that Sacrament as some sectaries vnaduisedly expound that scripture-Text in opposition to the baptism of children that are not capable of instruction of life that is to say through the euangelicall inuocation of the most blessed Trinity Father son and holy Ghost and though Christ by his absolute power could haue instituted other remedies then the Sacrament of baptism to purge out the leauen of originall sin yet it is euident that his will was only to apply that and none other as the ordinary cure thereof Wherfore the faith and sanctity of faithfull and holy parents is not enough to sanctify their children vnto saluation without baptism hereunto being necessarily required iustifying grace through diuine faith the collation wherof is the prerogatiue of Christs merit 's The grace that does sanctify parents souls does not sanctify their childrens souls euery soul is sanctifyed by its own inherent sanctity and not by the sanctity of an other in the formall sense Parents can only through their sanctity dispose and prepare vnto spirituall sanctity for as much as they can procure for their children christian baptism wherof they be neither the formall nor efficient causes so the holy prayers of S. Steuen did dispose vnto the marueilous grace that sanctifyed S. Paul Act. but did not effect it notwithstanding in regard of this holy preparation practised by faithfull Parents the same S. Paul nameth their children holy 10. ad Cor. that is to say * Tertull. l. de monologia vocat liberos parentum fidelium sanctitati destinatos Et Hierom. Epis 153. ad Paulinum Christianae fidei candidatos as to
his Church to determine how the Euchariste should be ordered and indeed the Church-goucrnours are the proper ministers of Christ and the dispensers of the mysteries of God 1. Cor. 4. in consequence of which the Church has authority to constitute and appoint in order to dispensing the Sacraments what she shall judge expedient according to tyme place and persons but with that prouiso that she alter nothing pertaining to the nature or essence of them muesting his Church with authority and power to dispense and order therein so the integrity and substance of the Sacrament be not prejudiced as in prudence she might thinke fit in regard of places tymes persons and circumstances (b) Communion vnder the form of bread onely was practiced in the primitiue Church according to the best antiquity prouing the lawfullness thereof out of the 2. and 20. chapter of the Acts. For example S. Austin Epis 6. ad Casulanum S. Bede in 20. Act. and indeed many of the first Christians were Nazarits who were bound by their vow not to drink any licour of grapes pum 4. wherfore since the legall ceremonies of the old law were in force as appears by the fame chapter of the Act. doubtless those new Christians receiu'd the Sacrament of the Euchariste vnder one kinde onely Besides S. Cyprian that liu'd in the first 300. yeares l. de lapsis set's down two examples of communion vnder one kinde Again S. Hierom in epitap Paul ad Eustach e. 23. S. Austin l. 3. de consensu Euang. c. 23. affirme that Christ gaue the Sacrament of the Euchariste vnder the form of bread onely vnto the Disciples going to Emmaous Moreouer Tertull. l. 2. ad vxor l. de Orat. attest's that it was a practice or custome to take Christs body forthwith or to carrie it home and defer the taking to an other tyme. Lay-communion vnder one kind only was practised in the primitiue Ages as plainly doe euidence scripture and Father-Testimonies preseruing of the Eucharist vnder one sole kinde as spirituall prouision for sick persons which though they were Priests did nor communicate in sickness but vnder one kinde de onely namely bread (c) The custome of communicating Infants continued in Some Churches till the dayes of Hugo de S. Victor who liu'd about the yeare 1130. for l. 1. c. 2. de caeremon he affirmes that the Priest with his finger dipt afore in consecrated wine ministred the Sacramen of the Euchariste vnder the form of wine vnto Babes newly born they being able to suck Besides in the ancient Roman office cap. de Sabbato parents are admonished not to suffer their children to suck milk vntill they had communicated But now the Church for good and iust reasons hath wholy abolished that custome and a principall motiue there of was to resist the heresy which euen in those days the Bohemian Hussits had spread teaching that Infants could not be sau'd without receiuing the Euchariste and an other reason of taking away that practice was the eminent danger of prophaning so holy a Sacrament because of the great number of children and the distribution of the Sacrament vnto Infants in one sole kinde also Namely wine for albeit these could not eat the sacramentall bread yet they might suck the sacramentall wine from the Priest's finger which truly they did according to the custome of some Churches Again lay-communion * ConueniÅt omnes Doctores Caetbolici communionem sub vtraque specie fuisse in vsu in quibusdam Ecclesijs eiusque meminerunt S. Dionys cap. 3. de Eccles Hierarch S. Iustinus Martyr Apolog 2. S. Gregor l. 3. Dial. cap. 36 alijque Patres vnder both kindes was anciently practised at some tymes in seuerall precincts of particular christian Churches as doe plainly shew the writings of primitiue Fathers And S. Leo the first being supream Pastor in Church-gouernment vnder Christ by a speciall ordinance commanded publick lay-communion at Easter vnder both kindes the chiefe intent whereof was to discouer the manichean heriticks who to conceale their heresy these sectaries did foolishly belieue that there was a good and euill God and as foolishly held wine to be created by the euill God and therfore had an abhorrence of it were obserued to receiue the sacramentall bread at Easter which sole kinde was then in practice with Catholicks promiscuously Again lay-communion vnder both kind's was abrogated absolutely and vniuersally because of certain Bohemian sectaries named Hussit's that condemned lay-communion vnder one kinde only teaching both kind's as necessarily required to all Christians vnto saluation In detestation of this heresie as also for other good reasons the generall Councell of Constance obliged all lay-Catholick's to communicate in one kinde and indeed the Church of God ought to exercise her authority to the crushing of all heresies in the bud Yet the greek-Greek-Church continued lay-communion in both kind's though it did not esteem both the species of the Sacrament necessary to saluation For in the generall Councill of Florence which was called with design chiefly to setle concord and vnion between that and the latine Church neither the greek or latine Fathers did except against lay-communion as to the practise thereof vnder one sole or both kinds whereby it is euidently manifest that Christ hat left it in the Churches liberty to determine and appoint the distribution of the communion vnto meer lay-people in one only or both kind's as it shall think fit according to the various condition of tymes places persons and circumstances so that though in this present age lay-communion be giuen in sacramentall bread alone through all the precincts of the easterne Church neuertheless it is in the power of the supreme Pastour to change that into another vsage of both kind's if he shall see as good reasons to moue him thereunto as he seeth cause to continue it vnder one sole kinde viêªt videlicet in opposition and detestation of moderne heresies First in regard of many Lutherans who beleiue that Christs body only is contained with the bread and his blood only with the wine and not all Christ entirely which is a manifest ignorance for wheresoeuer Christ's body is truly really and substantially from the day of his Resurrection there it is truly * Rom. non amplius moritur Christus aliue being impossible for Christ to die again and since the life of the flesh * Leuit. 17. anima omnis carnis in sanguine is in the blood Leuit. 17. it followeth euidently that wheresoeuer Christs body is there his blood is also and since Christ hath deuested himself of no reall thing that he once assumed and whatsoeuer he assumed was vnited hypostatically to his diuine person it is again plainly euident that wheresoeuer * S. Ambrosius vbi carpus Christi Christus est Christs body blood or soul is there is all Christ entire without separation of one part from another and albeit the words that consecrate Christs body according to their proper
appears that Christ 10.2 did not giue to the Apostles and their successors in the function of Priesthood power and authority only to preach remission of sins because the form of speech and circumstances of that action therein expressed doe euidently demonstrate that Christ both spoke and meant of a new power that he had not conferred before his passion but Christ afore his Resurrection inuested his Apostles with power to preach remission of sins Mat. 10. as ye goe saying the kingdom of Heauen is at hand which words euen Caluin in his euangelicall Harmony doth interpret of preaching saluation through remission of sins Wherefore S. Chrysostom hom 85. explaining that passage of S. Iohn compareth the collation of the power that Christ there bestowed on the Apostles to the authority giuen to officers of a tempoall Prince wherby they are enabled to imprison or deliuer out of prison such as be accused of transgressing his lawes and addeth withall these express words Great dignity of Priest's whosoeuers sins sayes be Christ ye shall remit are remitted Again power to preach the Gospell to all nations was giuen to the Apostles Mat. 28. as a distinct office from the power that Christ conferred on them Io. 20. as plainly will appeare to any rationall and iudicious man that shall consider both Texts together with the circumstances therin expressed Neither did Christ confer vpon his apostles and their successors power only to declare remission of sins since he did not say Io. 20. Whosoeuers sins ye shall declare remitted are remitted but whosoeuers sins ye shall remit Besides these words ye shall remit ought to be interpreted in the same sense as those others Are remitted For other wise the form of Christ's speech had been extream improper in regard that both of them shall be remitted and are remitted be vttered in one and the same sentence But the latter particles viz are remitted doe not signify meer declaration of remission of sins for so Christ's words would carry this sense Whosoeuers sins ye shall declare to be remitted are declared to be remitted and consequently since such a declaration is speculatiue only and not practicall effecting nothing in order to remission of sins a man to whom sucÌ„h a declaration is intimated shall remain in sin as much after as before Again Christ after he inuested the Apostles and consequently their successors with the power mentioned Io. 20. said to them as my Father sent me so I send you but Christ was sent by his Father endued with power to remit sins indeed and not to declare remission only Wherfore Mat. 9. that ye may know saith Christ the son of man hath authority in earth to forgiue sins c. Whereby it is plainly euident that he sent his Apostles inuested with power to remit sins giuing vnto them the ministery of reconciliation 2. Cor. 5. Furthermore by the premises is plain that penance is not * Aug. l. 2. de adulterinis contugijs c. 26. distinguit baptismum a pâ—nitentia St inquit à Cathecun eno factum scilicet vxorcidium baptismo abluitur si à baptizato poenitentia reconciliatione a meer remembrance of baptism receiued afore and indeed setting aside * Trident. dicit nos per poenitentia SacramentuÌ„ sine magnis nostris fletibus â—aboribus ad nouitatem integritateÌ„ quam per baptismum adepti eramus peruenire no posse voluntary acts of corporall affliction and inward contrition together with a full purpose of amendment the meer Sacrament of penance hath not power enough to restore the integrity and newness of life got by baptism and lost through actuall sin Again penance hath all requisits necessary to a Sacrament viz. sensible Rites promise of grace and the institution of Christ as by the premises appear's so that together with baptism it makes two Sacraments of the new law and may often (e) The ancient Fathers S. Cyprian Epis 52. S. Ambrose in 2. Cor. 5. S. Austin con Epis parmeni affirme that the Sacrament of Penance may be oft reiterated and it is an article of christian faith grounded on the words of Christ Luc. 17. Mat. 18. where he bid's his Apostles to remit sinnes as often as through humane frailty they are committed which is meant in order to such onely as are sorry to haue sinned for without true sorrow remission cannot be obtain'd be reiterated but baptism cannot For it is impossible that they who are once lightned if they fall away can be renewed again to penance Hebrae 6. where the particle lightned doth signify baptized according to the interpretation of primitiue Fathers who also doe name baptism a light and consequently the words impossible to be renewed again to penance beate this meaning viêªt videlicet Impossible to be baptized again for the particle Again doth import a repetition of what was meant afore by the words lightened and indeed otherwise the particle once had been impertinent and inserted to no purpose at all since once and Again put in the same period or sentence ought to relate to one and the same thing and therefore seeing that by the first place baptism is vnderstood the Apostles doubtless by the latter meant baptism too This cited scripture Hebr. 6. the * Nouatiani pratextu disciplinae Ecclesiasticae lapsis ad Ecclesiam redditum per poenitentiam negarunt ex qua haresi multarum animarum interitus secutus est Nouatians made the ground of their heresy teaching that no man falling into mortall sin after baptism could rise again by penance vnto iustification and Calvin therin growndeth his heresy impiously asserting that it is impossible for any one that deserteth his faith entirely and becometh an apostate to be renewed again by penance vnto remission of his fins therby denying God's generall mercy and so proud contentious men that follow only the meer words of scripture together with their own sense without respect of the Churches judgment and interpretation of ancient Fathers after which euery scripture ought to be expounded plunge themselves into damnable errours CHAR. XI OF CONTRITION THE CONTENTS Two kinds of contrition the one perfect the other imperfect perfect contrition which is formerly or includeth a formall act of charity wherby God in regard of his infinit goodnesse and supreame excellency is preferd before all earthly enjoyments and sin detested was of absolute necessity before the establishing of the law of Christ imperfect contrition called attrition whereby a sinner detesteth his sin because of the deformity thereof or feare of euerlasting punishment joynt to the Sacrament of penance equalleth perfect contrition as to the effect thereof if perfect contrition were of absolute necessity in the new law christians should be in a worse condition then were the Iewes vnder the old law Those which assert absolute necessity of perfect contrition at all tymes in the law of Christ prejudice christian faith Contrition is * Trident. definit contritioneÌ„ per dolorem animae est
for a sinfull Brother and truly this kinde of forgiuing and loosing is common alike to all such as deuoutly and charitably recite that petition of our Lord's prayer Forgiue us our trespasses as we forgiue the trespasses against vs as witnesseth S. Augus trac 58. vpon S. Iohn and doubtless by the mentioned word 's of the Apostle viêªt videlicet Ye ought rather to forgiue and comfort him and whome yee forgiue any thing c. is meant of this generall manner of forgiuing and loosing which is common alike to all the faithfull of the Church but to demonstrate that he himself laid claime to a higher and better kinde of forgiuing and loosing he professeth that he exercised his forgiueness and power of loosing in the person or room of Christ Wherby again appear's that the Apostle did not forgiue this adulterer the rest of the paine enioyned him in order to the rigour of Church-discipline only that is to the intent only that it should aduantage him in the ecclesiasticall Court but also in order to the diuine Court of Iustice that it might benefit him before God and this is so manifest a truth that no sectary can say the contrary without contradicting the Apostles own words viêªt videlicet I forgaue it in the person of Christ that is in the room of Christ and as his Minister to whom Christ had committed his power of loosing and binding vpon earth and indeed S. Paul should haue extreamly preiudiced the said miserable adulterer which were great impiety to think if his forgiuenesse should haue had no weight * S. Cypria Epis 14. agens de relaxatione poenarum impositarum peccatoribus ait illam fieri per intercessionem martyrum vel aliorum fidelium quorum satisfactionibus suffragijs adiuuantur in delictis apud Dominum id est in foro Dei with the diuine Court and been of no value before God for according to that supposall he should haue pardoned a pain of this life in respect wherof the adulterer should haue suffered a far greater in the next because the punishment a man endureth vpon earth is a thousand times lesser then the torment 's of Purgatory and therby S. Paul would haue brought his penitent Corinthian out of the frying pan into the fyer That is out of the prison of the ecclesiasticall Court into the prison of the diuine Court Conformably vnto this catholick doctrine Bishops in the primitiue Church enjoyned sinners penances to satisfye God and to compence the iniury done to him through their sin 's (k) According to Tertullian l. ad martyres and S. Cyprian Epis 10.11.12.13.14 sundry Christians that through frailty fell from the Church in tyme of grieuous persecution were wont to recur vnto the Martyrs and Confessours that their penances might be remitted vnto them and these ancient Fathers did not mean penances or pains enioynd and due only in the Churches Court but due also in the Court of God wherfore S. Cyprian Epis 14. faith expresly that they receiued help and deliuerance from their pains apud Dominum that is in the diuine Court in consequence whereof Indulgences remit penances or pains at the Tribunall of God as due there and not as due onely in order to the Churches Canons as wanton schollars of these dayes vnaduisedly teach for otherwise according to S. Thomas q. 25. a. 1. Indulgences would be more vnprofitable then profitable reseruing the penitent to more grieuous pains in Purgatory Besides according to the holy scriptures whatsoeuer priest 's shall binde on earth shall be bound in Heauen and whatsoeuer they shall loose on earth shall be loosed in heauen in consequence of which God has a Court in Heauen that remits the guilt and paine of sinne accordingly as they be remitted in the Churches Court and indeed if there were no remitting of pains in the Court of Heauen there would be no need at all of the Churches spirituall Treasure consisting of the aboundant satisfactions of Christ and the blessed Saincts and yet that there is this spirituall Treasure is an article of Christian faith for as such a Treasure could not be necessary vnto remission of pains in a ciuil Court so it could not be necessary vnto remission in an ecclesiasticall Court The ground on which the Digbean diuines build their opinion is a damned heresy namely that God does not forgiue us our sinnes as to the guilt thereof except her pardon the pain also as is plainely clear according to the definition of the Council of Trent sess 6. can 30. and this practice was both in order to such as had publickly sinned in reference to which canonicall pain 's were instituted only as also in order to such as had sinned in secret as doe demonstrate Burchard in the 13th book of decretalls and sundry others which haue made a full collection of the canonicall pains Furthermore no man can say without running into manifest errour that the Apostles forgiuenesse or indulgence in order to the penitent Corinthian was but an absolution of excommunication or of his sinne giuen in the Sacrament of penance for first a deliuerance from an ecclesiasticall censure of excommunication is neuer named by scriptures or Fathers a condonation forgiueness or indulgence Again by the Apostles words appeareth that he forgaue part only of the punishment enioyned which cannot be meant of an absolution either from excommunication or sin 's in the Sacrament of penance where there is no sharing out by partes Yet notwithstanding all this the vsage of indulgences was not neer so frequent in the primitiue times as in the subsequent ages because primary Christians carrying the fresh memory of their crucifyed Redeemer and thereby much enflamed with loue towards his sufferings allwayes bore about his dying mortification that his life also might be made manifest in their mortall flesh 2. Cor. 4. so that then there was strict discipline and great penances enioyned sinners For example rigorous fasting much praying and other painfull afflictions * In 1. Concil Nicae cui intersuerunt 318. Patres indicitur poena vndecim annorum Item in Concil Ancyrano iniungitur poena septenij ijs qui bis vel ter Idolis sacrificauerant Porro vulgatum est vnicuique peccato mort ali poenitentiam septem annorum iniungendam esse iuxta Canones pro quo tam en nullus Textus reperiri potest Et contrarium tenet S. Tho. in 4. l. sent dis 20. sanè Gratianus qui allegatur pro contraria sententia non dicit Ecclesiam septemnem poenitentiam in singula peccata statuisse sed tantum pro grauissimis iniungi solitam fuisse deinde dicit illam poenit entiam non taxatam fuisse pro foro interiori sed exteriori constat illos Canones ad forum exteriùs pertinere as by the ancientest Councils appeareth Neuerthelesse such was their feruour of spirit and extream zeale in complyance to Christ's sufferings that they fullfilled them willingly and chearfully few sought after pardons vnto
Ansel in cap. 3. 1. Cor. poenam quam patiuntur animae Purgatorij esse grauiorem omni poena huius vita is more grieuous then all the sufferings of this life for therein is the place and time of executing the diuine Iustice the instrument wherof is true and reall fire that is applyed * Aug l. 2. de ciuit c. 10. docet spirituÌ„ posse pati ab igne corporeo per omnipotentiam Dei for the tormenting of such souls truly and really according to the proportion of the guilt of petty-treasons and debt's they stand charged with yet in as much as they being departed in faith hope and charity which be the spirituall chaines of vnion in order to all the good members of Christ's mysticall body and in as much as it is proper and naturall to the (i) According to the Apostle 1. Cor. 12. members of one and the same body can mutuall helpe one another and it is an Article of Catholick faith that the soul 's in Purgatory are members of one and the same Church and can be help'd through her prayers and suffrages And as to this poynt of doctrine there was ful agreement between the Latin and Greek Fathers in the Council of Florence as clearly appear's by the letters ' of vnion Besides Aerius was counted an Hereâ—ick by S. Epipha haer 75. and S. Austin haer because he denyed that the dead might receiue reliefe through the suffrages of the liuing Moreouer this Catholick truth is asserted by the ancientest Fathers namely S Deny's l. de caeles Hierar c. 7. S. Cyprian Epis 66. and S. Austin l de curae pro mortuis agenda ser 22. de verbis Apos expresly teacheth that the doctrine which assert's that the faithfull departed receiue help by prayers sacrifices and Almes-deeds c. is approu'd by the vniuersall Church members of one and the same body to comfort and help one an other doubtless the souls of Purgatory can be comforted and helped by the prayers and suffrages of the liuing as plainly appeares by the testimonies and Liturgies of primitiue Fathers authorities of Councils and the vniuersall practice of the catholick church that offereth dayly and howerly prayers and suffrages for the faithfull souls of such as die in grace that they may be comforted and deliuered out of the grieuous paines which they endure in Purgatory Besides for as much as they are not (k) According to S. Austin l. 20. de Ciuit. c. 9. the souls of the faithfull departed are not seperated from the Church which euen now is the kingdom of God and indeed the good soul 's of Purgatory are vnited vnto us in charity in regard at their departure out of this world they were in the state of grace again they are vnited vnto vs in faith and hope because these two vertues are not euacuated before the soul's admittance into Heauen seperated from the Church they be in a capacity to receiue benefit euen by Indulgences it being in the Churches power to apply those spirituall treasures for the aduantage of all such children as abide in vnion with her through faith Hope and charity And though prayers Church-suffrages Indulgences c. doe not remit sinnes in the next life these requiring necessarily * Trid sess 6. cap. 7. docet peccatuÌ„ mortale non remit ti sine infusione gratiae at sola Sacramenta in re vel in voto suscepta in funduÌ„t gratiam ex eodeÌ„ Concil sess 6. cap. 4. sed Indulgentia noÌ„ est Sacramentum culpa venialis nunquam tollitur sine aliqua displicentia de tali peccato veniali infusion of grace if mortall or a detestation therof if veniall no man can say but that souls be deliuered thereby out of their pames and translated to the kingdome of heauen without contradicting the authority of ancient Fathers the definition of a generall Councill the Ordinances of sundry Popes and the vniuersall practice of the catholick Church For example S. Austin placeth souls after their purgation in the next life in heauen to expect their bodies lib. 15. de Trinitate cap. 25. Again S. Austin puts no longer bounds to tyme in Purgatory then the matter as to satisfaction for each sinne requireth The Council of Florence defineth the transplanting of suffering soul's out of Purgatory into Heauen before the generall Resurrection Pope Benedict the 12. decreto Benedictus Deus in donis suis rancketh such as hold with pertinacy the contrary doctrine in the number of Hereticks Pope Gregory the first and Pope Siluester afore granted (l) Although an Indulgence be an act of iurisdiction and although the Church militant hath nothing of iurisdiction ouer the souls suffering in Purgatory neuertheless she hath power ouer her spirituall Treasure In consequence of which Indulgences are not granted in order to the dead after the manner of a Iudges absolution but in nature of a suffrage vnto helping of such onely as remoue out of their bodyes in communion with Christ's body and blood wherfore when the Church-gouernours grant Indulgences for the dead they insert the particles per modum suffragij after the manner of suffrages wherby is signifyed that they doe not giue Indulgences in order to the dead as if the dead were continued vnder their iurisdiction but they grant them only as competent recompences or conuenient satisfactions for as much as the faithfull aliue offer them as satisfactory works vnto satisfying the pains due to the sinnes which the dead had committed before they were remou'd out of their bodyes Aud doubtless euery particular belieuer that is in the slate of grace may offer to God their fasting praying and giuing of almes as worthy satisfactions vnto compensing of the torment 's which good soul 's endure in Purgatory Indulgences to such Priests as offered the sacrifice of Christ's body and blood in a Chappel dedicated to the blessed Virgin Mary called by the name of Mariae Liberatricis that they might free one soul out of Purgatory as doth appeare by the ancient Records of the said Chappell and Pope Pascall the first gaue deliuerance of one soul out of Purgatory to Priests celebrating fiue Masses in a Church consecrated to S. Praxes which Indulgence eleuen succeeding Popes confirmed whereunto may be added the Indulgence of Pope Iohn the eight that administred supream Church-gouernment in the yeare 878. granted to souldiers that should loose their life 's in the holy warr for the defeÌ„ce of the Church and this practice was neuer yet reproued by any Council Pope or catholick writer wherfore it seen eth a strange thing that Mr. Thomas White a priuate man and in outward profession a catholick christian should assume so vnauthorized a liberty and vnparalelled boldnesse as to publish a writing in the yeare 1653. entitled An Account of his husbanding the midle state of soul's in contradiction of the (m) According to S. Austin Tom. Epis 118. ad Ianua it is a manifest madnes to call in question
successoribus corum in officio sacerdotali As God in the old law took of his people to be Priests and Leuits that is constituted superiour and inferiour Ministers for the administring of diuine things in the Temple so in the new law he hath ordained diuers degrees or states of Ministers one more eminent then an other for example Bishops Priests Deacons and other Clergy men to (c) The Apostle saith Rom. 4. Let a man think of us as of the Ministers of Christ and the Dispensers of the Misteries of God that is of the Sacraments From whence the Council of Trent infers that it is in the Churches power to dispose appoint ordaine in the dispensing of Sacrament's what she shall think expedient for the benefit of those which receiue them and the greater reuerence of the same Sacraments so that no alteration be made as to the substance thereof dispense diuine Mysteries that is to say the Sacraments in the Church of Christ as concerning Bishops the scripture maketh mention of them as diuinely instituted Act. 20 rake heed vnto your selues and of all the flock wherof the holy Ghost hath made you Bishops to rule the Church of God and the name Bishop according to the consenting testimonies of all Interpreters and Fathers signifys an Ecclesiasticall person that by common vsage of speech is called a Bishop (d) According to the Apostles doctrine set down Act. 20 Bishops receiue their power of gouernment in Order to the Church from the holy Ghost wherfore they be Pastores Ecclesiae Pastors taken in the proper sense seing that Church-gouernment is proper to them Again according to the same Apostle 1. Timot. 3. 2 Bishop is cloth'd with power of iurisdiction aboue a meer Priest So that according to diuine right a Bishop is aboue a meer Priest as appears by the Council of Trent sess 21. c. 1. and indeed a Bisphop by vertue of his ordination and character hath power to confer the Sacraments of holy Order and Confirmation validly in consequence of which he is by diuine dispensation aboue a meer Priest because both his ordination and character haue institution from Christ nor matters it that a meer Priest by speciall priuiledge may be enabled to confer the Sacrament of Confirmation being his ordination and character gine him no such power which is a Church-gouernour invested with superiority ouer meer Priest's in respect both of ordination and iurisdiction Again the scripture nameth Priests as distinct from Bishops 1. Timoth. 5. against Priests receiue none accusation but vnder two or three witnesses where doubtless the Apostle meaneth Priest's as wanting Episcopall dignity and ordination both because Timothy exercised authority ouer them as also in regard that in the same Chapter he gaue a command to Timothy whom he had ordained a Bishop afore to cherish and feed those Priests for as much as they were vnder his charge and as substitutes administred the Sacraments vnto the faithfull of the Church vnder him which command cannot be meant in order to Bishops since these are not (e) Aerius made no difference between a Bishop and a Priest which errour wickless the first English Heretick espoused and after him Luther and is now an assertion generally taught by sectaries of these dayes near vnto this heresy is the opinion of certain singular schollars who teach that the ordination of a Bishop and a Priest is the same and although S. Hierom assert's that the primitiue Churches were gouerned by common Counsell of Priests neuertheless he neuer assert's parity between a Bishop and a meer Priest as to the power of iurisdictiou which is the matter in debate between catholick's and sectaries howeuer catholick Bishops confer with meer Priests and embrace their Counsels in the gouernment of their seuerall Churches respectiuely but from thence no man ought to infer equality between Bishops and meer Priests as to unrisdiction for a meer Priest cannot ordaine a Priest or confer the Sacrament of confirmation as meer Priests subject to the iurisdiction and committed to the care of an other Bishop Furthermore the scripture mentioneth Deacons 1. Timoth. 3. Deacons must be chast hauing the mistery of saith in pure conscience and the condition of their office doth euidence plainly enough their inferiority and subordination not only to Bishops but also to meer Priests and the Apostle Act. 6. declares also as much Likewise this catholick assertion doth appeare by the ecclesiasticall Hierarchy instituted by diuine ordination * Trid sess 23. can 6. definit esse in Ecclesia catholica Hieâ—â—rchiaÌ„ ordinatione diuina institutam quae constas ex Episcopis Prasbyteris ministris Et can 2. eiusdem sess dicit anathema negantibus esse in Ecclesia catholica prater Sacerdotium alios ordines majores minores per quos veluti per gradus tendatur in Sacerdotium to consist of Bishops Priests and Ministers Trid. sess 23. can 6. which manifest's a reall difference in the offices of each of them Howeuer the scripture sometimes doth call Bishops * Per impositioneÌ„ manuum Presbyterij S. Timoth. 4. Apostolus noÌ„ intelligit nomine presbyterij Officium dignitateÌ„ siue authoritatem presbyteri vel Sacerdotis sed catum vel collegium presbyteroruÌ„ sic tamen vt nomine presbyteroruÌ„ etiam Episcopos includat quod est iuxta consuetudinem scriptura liquet Apostolum ibi locutum fuisse de Episcopis de illis enim presbyteris loquitur quorum ille erat vnus Nam cap. 2. Epis 1. loquens de eadem ordinations Timothei ait per impositionem manuum mearum proinde ipse Paulus erat vnus ex Episcopis qui ordinauerunt Timotheum Deinde iuxta vetorem Ecclesia morem non simplices presbyteri sedsoli Episcopi manus imponebant Episcopo ordipando vt notut S. Chrysost 1. Concil Nicanum lege Lata sanciuit vt Episcopus non nisi à tribus Episcopis consecraretur ideo in ordinations Episcopi plures Episcopi manus imponunt ordinando vero presbytero vnus sufficit Episcopus by the name of Priests promiscuously for example in the Epistle to Titus the Apostle sayes I left Titus in Creet that be should ordaine Priests in euery Citty that is Bishops for so the Apostle in the same Chapter doth interpret his meaning adding after that appointment these words For a Bishop must be without fault vnreprouable where the particle for doth import a coniunction causatiue which doth euidence that the Apostle vnderstood by Priests Bishops But hence no man ought to infer full parity or equallity between a Bishop and a Priest since the distinction of Bishops from and the preeminence aboue Priests is by continuall vsage receiued and preserued in the catholick Church down from the Apostles to the present times And though euery Bishop is a Priest neuertheless euery Priest is not a Bishop as euery Cherubin and Seraphin in the celestiall Hierarchy is an Angell this name being common to all alike but euery
the Apostles to loose the cordes wherwith he was tyed doe represent Christian penance and the power that Christ gaue the Church to loose and remit sins as doe euidence the testimonies of ancient Fathers who also doe expresly assert Christ by his actions to haue prefigured the mysteries of christian religion Howeuer no man can deny without running into manifest errour but that the seuen afore named ecclesiasticall order haue had their begining from Christ's own institution and it matters not that euery Church in the primitiue times was not serued with so many for then in regard of the scarcity of belieuers and want of members to promote to the ministery there could not be so many ordained in so much that for the most part one Church was gouerned by one Priest only or by one Bishop and a Deacon yet after a happy encrease of belieuers and persons proper to exercise ecclesiasticall functions euery Church was supplied with all the seuen orders of ministers and serued according to their distinct offices As touching * Catechismus Trid. cap. de ordine parag 13. ait Parochū debere docere primam Tōsuram esse praeparat ionem quandā ad sacros ordines suscipiendos sicut sunt Exorcismi ad Baptismum sponsalia ad matrimoniū docēt autem Beda l. 4. His. Aug. Baronius Tom. 1. Annal an Christi 58. antiquitatem vsum significationem clericalis Tōsurae clericall Tonsure it is no ecclesiasticall order taken in the proper sense being only a disposition or preparation vnto ordination as exorcisme is to Baptisme or spousalls vnto Matrimony that is to say it is the first step only to ecclesiasticall promotion howeuer the vsage thereof is ancient as is also the clipping of the haire in the crowne of his head that receiues it wherby literally is signifyed the crowne of royall Priesthood wherunto a Clergy-man is disposed and deputed by Clericall tonsure or the crowne of glory which he expecteth in vertue of Christs death and passion or mystically is represented therby worldly employments and superfluous cares and entertainement's which a Clergy-man ought to cast from him as he doth the haire of his head in the receiuing of Tonsure But Episcopacy as a function distinct from Priesthood hath a good title to ecclesiasticall order taken in the proper sense for the consecration of Bishops is called ordination and the Hierarchy of the Church which is a subordination of ecclesiasticall ministers in respect whereof some are more eminent then others in the administration of diuine things doth consist of Bishops Priests and other inferiour ministers wherefore Episcopacy is essentially required thereunto as the noblest Hierarchicall member and indeed that which the Apostle gaue to Timothy by laying on of his hands was Episcopall dignity or Episcopacy according to the interpretation of S. Chrysostome Hom. 13. in 1. Epis ad Timoth. Theophilactus S. Anselm and others Besides the ancientest Fathers doe call Episcopacy an holy Order Anacletus Ep. 3. cap. 1. Caius Pope in the numbring of orders acknowledgeth two orders of Priests the one of Maior Priests that is Bishops and the other of Minor Priest's that is meer Priests Likewise S. Epiphan Haeres 75. Yet the degrees and states of Primates and Patriarchs as distinct offices from Episcopacy lay no claim to the Churches Hierarchy being in respect of Episcopall function one and the same order and the maiority that these can challenge aboue meer Bishops proceedes from human constitution only As the ordination of Priests Deacons and Sub-Deacons c. is a Sacrament taken in the proper sense so is (g) According to the Current of catholick writers since the Council of Trent Episcopacy is a Sacrament taken in the proper sense and the contrary opinion counted erroneous And truly S Austin con Parmeni and other ancient Fathers while they call holy Order a Sacrament they instance in Episcopacy which has diuine institution Act. 20. the holy Ghost appointed Bishops to gouerne the Church and though according to the 2. Toletan Council meer Priest's laid their hands together with the Bishop in the heads of those which were ordain'd which was the custome of some Churches of those dayes neuertheless that imposition of hands as to meer Priest's had nothing of the proper matter and at the most was a condition only requir'd to the validity of the Sacrament of holy Order as now the personall presence of the Parish Priest or some other by him substituted is an essentiall requisit to the validity of Marriage ordination of bishops hauing all necessary requisits therunto viz. outward sensible Rites Grace conferred therby and Christs (b) The Sacrament of holy Order as to Episcopacy Christ instituted Io. 20. when he said to his Apostles As my Father sent me so send I you receiue the holy Ghost And indeed as to reason t' is not probable that Episcopall Order was instituted afore for then doubtless Christ had instituted it at his last supper by the word 's hoc facite do this But these particles according to the Council of Trent sess 21. can 2. were meant of power giuen vnto Priest's in order to the celebrating of the Euchariste own institution which do plainly appeare by the words of the Apostle 2. Tim. 1. stir vp the grace of God which is in thee by the putting on of mine hands that is by ordaining thee a Bishop according to the interpretation of the ancient Fathers Again diuine institution of Episcopacy is deducible sufficiently enough from the Hierarchy of the Church instituted by diuine ordination Episcopacy being the noblest member therof for the Hierarchy (i) According to S. Epiphanius haer 57. or 77. Orders of Church-ministers were perfected by litle and litle onely and he obserueth that the Apostle Epis ad Timot. ad Tit. mention's a Bishop and a Deacon onely because those primitiue Churches had onely those two orders of Ministers in regard there was then exceeding great scarcity of persons fit to be ordain'd and the Council of Trent doth not exact the whole number of Ministers but in such Churches as can conueniently be furnisht with all the Orders doth consist of Bishops Priests and (k) The principall Church Ministers after the Priest's are Deacons according to S. Denys l. de Eccles Hierar c. 23. and 5. the function proper to them is to serue in order to the holy Euchariste Also according to S. Ignat. Epis ad Trullo Deacons were not dispensers of meat and drink but of christian Sacraments Besides according to S. Justin in fine Apologet. Deacons were wont to minister the Enchariste to those which were present and to carry it to such as were absent Again this catholick doctrine appear's evidently by the History of S. Lawrence which S. Ambrose set's down l. 1. offic c. 41. and doubtless to haue care of the poore was the secundary and not the primary office of Deacons ministers Hereby it is cleare that Episcopacy doth imprint a spirituall character in
him that is ordained a Bishop which is the Tenet of all catholick writers that assert Episcopacy to deriue it's institution from Christ and to be an ecclesiasticall order taken in the proper sense for the Council of Tent sess 23. c. 4. can 4. doth define the Sacrament of Order to imprint a character which definition being absolute without restriction or distinction between one order and an other it doth euidently follow that all orders doe imprint a character which is a spirituall signe deriued into the soul wherby a man is muested with power to exercise certain ecclesiasticall functions in order to the ministery of the Eucharist and it matters not that the priestly is more worthy and excellent then the Episcopall character as distinct from it for the impression of a new and distinct character is not grounded in the more or less perfection and excellency of a precedent character but in the distinction of powers and abilities in reference to exercising the ministery of the Euchariste neither Matters it that Fathers and Councils when they number the Sacraments of the new law do acknowledg seuen only comprehending holy order for one for in so numbring of them they consider holy Order in (l) According to the Ancient Fathers ordination of a Bishop and a Priest is said to be one and the same that is taken in the generall sense and holy order so taken is but one Sacrament onely but a Bishop taken in the proper sense euen according to S. Hierom. Dial. con Lucif hath in the Church the preeminence which Aaron had in law of Moses and to meer Priests he giues that Degree of preeminence onely into which the sons of Aaron were inuested Besides s. Epiphan l. de Sacerdot dignit c. 6. calleth Episcopacy a Deified Order and cap. 7. assert's difference between a Bishop and a meer Priest being God exact's not the same thing 's from a Priest as from a Bishop that has preeminence aboue him a genericall signification as it containeth all it's sundry species or kinds Wherfore in as much as according to the rules of Logick what can be rightly affirmed of a thing taken in the generall sense may be also affirmed of all the sundry species contained therin it doth plainly follow that since ecclesiasticall order taken in its genericall signification is a Sacrament and doth imprint a Character euery true species therof is a Sacrament and imprinteth a Character In like manner Fathers and Councils reckoning seuen Orders they do coÌ„prehend Episcopacy vnder Priesthood And for as much as Christ had but one spouse which is the Church a Bishop and a Priest that supplieth his room and representeth his Person in the ministery ought to be married to the Church only * S. Hieron in sua Apolog con Jouin Apostoli inquit vel virgines vel post nuptias contineÌ„tes fuerunt id est absquo vxorum consortio wherfore the Apostles after they were ordained Bishops and Priests led their life 's in all godliness purity and chastity and this apostolicall practice Bishops and Priests down from them to these times haue religiously obserued S. Hierom L. in vigilantium exclaimeth against some Modern Hereticks of those times for taking such of the people only to be Priest's as had (m) According to the second Council of Carthage continency was enioyned to Bishops and Priests the ancient Fathers there assembled declaring with one accord that they ought to obserue it being the Apostles taught it and antiquity kept it Besides the first Council of Nice put forth an ordinance that Bishops Priest's and Deacons should entertaine no woman in their families except Mothers Grand-mothers sisters and Aunts making no mention of wifes From whence S. Basil Epis 17 infer's that to take wifes after the receiuing of holy Order was not permitted And indeed Clergy-men of those dayes had so great a reuerence to chastity that euen the Arian Bishop's ordain'd no man that was marryed as witnesseth S. Epiphan her 37. moreouer it was neuer permitted in the Church of Christ that a Bishop or Priest might marry as appear's by the Testimonies of ancient Fathers of the Greek Church though now this Church faln into schism differs from the Latins in opinion and practice as to such as had wifes before their ordination wiues contrary to the custome of both the Eastern and western Churches that allwaies promoted to the Maior-orders Virginia or such as were esteemed chast and pure from all carnall vncleaness and though in the primitiue times when there was great scarcity of single persons as proper and fit to be ordained Bishops Priest's Deacons and Sub-Deacons the Church-gouernours tooke of married men for the exercising those functions neuertheless these did not accompany with their wiues after their ordination but led their liues in all purity and chastity as did their wiues also according to a mutuall promise of continency and since the Priests of the old law to whom marriage was permitted as it were of necessity to multiply the people of God and who did sâ—adow only in their ministery what the Priests of the new law do really offer in their sacrifices viz. the true and reall body and blood of Christ in memory of his death and passion did abstain not only from the carnall embracement's of their wiues but also from the houses wherin they resided before they were to enter into the Temple for the performance of their spirituall functions respectruely it is most consonant as to reason that Priest's of the new law doe obserue continency together with purity and holyness Besides the vnmarried careth for the things of our lord how he may please him but he that is married careth for the things of the world how he may please his wife 1. Cor. 7. Wherfore such as leaue the world to be ordained Bishops Priest's Deacons and Sub Deacons ought to leade a single life without wifes and truly in regard therof there is less danger of dissipating ecclesiasticall goods and conuerting them to the making vp of inheritance for Clergy-mens children Furthermore Priests vnmarried are in a better condition to reproue the vices of lay-people then if they were married and for as much as they are single men they be less vnquiet contentious and troublesome to their flock not seeking to enrich children which they haue not Iouinianus and VigilaÌ„tius were the first sectaries that stood vp in defence of Priests marriages and Luther and Caluin raysed vp againe that heresy after that it had been dead and buried for many ages teaching that it is not only lawfull for Peiests to marry before but euen after their ordination These are followd by all the sectaries of the present times And knowing well that the opinion contradicteth all antiquity they labour to make it agree with the holy scriptures whence they cut out weak interpretations and form coniecturall deductions only abusing sundry text's for Example God says Gen. 1. bring forth fruit and multiply whence they very weakly
by Priests of the Church lay Elders because they are not Church-ministers taken in the proper sense neither is it their office to pray ouer the sick and to administer holy vnction vnto remission of sins and it matters not that the Apostle sayes let them bring in Priests wheras the practice of the catholick Church is to employ one sole Priest in the administration of Extrem-vnction for the true meaning therof is let him bring in some one of the Priests the Apostle vseth the signre which Gramarians call Enallogy putting the plurall for the singular number After the same manner Mat. 1. the Angell of our lord appearing to Ioseph says Take the Babe and his Mother and goe into the land of Israel for they are dead that sought the Babes life notwithstanding he mentioneth only Herod saying when Herod was dead c. Lastly in as much as the Apostle asserteth absolutly putting no limitation of time If any be sick among you he plainly sheweth Extrem-vnction (e) Since all the other precepts S. Iames inioyn's in his catholick Epistle concerne christians in all ages t' is not as to reason probable that the sole precept of anointing the sick should be giuen for a short tyme onely and according to Caluin scarcely for the space of one age but this his interpretation the Council of Trent has condemn'd sess 14. doct de Sacram. Extr. vnct and can 2. to be of perpetuall vse in the catholick Church to the worlds end which is essentiall to a Sacrament of the new law wherfore sundry ancient Fathers that liued in the subsequent ages when they speake of christian belieuers reduced through sicknesse to eminent danger of death recommend to them holy vnction as a Sacrament of the new law and alledge for it the authority of S. Iames set down * Hieron Epis 65. ad Pamach oceanum de erroribus Originis in simili re ad fidem spectūte de qua tamen prima concilia nihil definierant sic scribit Confessi sunt quod negabatur tacuerunt de quo nemo quarebat and though the first generall Councill's make no mention of Extrem-vnction neuertheless no man ought to infer from that negatiue authority an argument to the preiudice of so warrantable a doctrine for they declared and defined such point's of christian faith as were questioned and impugned by the Hereticks of those times respectiuely but then no controuersy arose concerning Extrem-vnction By the premises is plainly euidenced that the guift of healing through vnction or laying on of hands (f) S. Marke mentioneth sick persons whom the anoynting with oyle cured And in the last Chapter of S. Marke t' is promised that the imposition of hands shall heale the sick mentioned by S. Mark and practiced in the primitiue times was not this holy vnction that s. Iames prescribeth in the forenamed catholick Epistle for that was a miraculous end owment and no gifts of doing miracles did confer sanctifying grace vnto remission of sins which is proper to a Sacrament of the new law and truly that particular guift (g) Often tymes such as were not Priests heald the sick by anoynting them namely according to S. Hierom S. Hilarion that had not receiu'd the Sacrament of holy Order and according to Tertull. ad scap c. 4. A certain lay-christian named Proculus anoynted with oyle Seuerus the Emperour and recouered him thereby called the gift of healing was extended only to corporall infirmities it could cure the body but not the soul Besides one and the same spirit distributed that and all other guifts of doing miracles seuerally according to his own free will 1. Cor. 12 wherfore neither such only as by ordination were promoted to Priestly ordination nor all those had the guift of healing but to the administring of Extrem-vnction is necessary Priestly ordination for the Apostle sayth expresly If any be sick among you let him bring in Priests of the Church Also our Extrem-vnction requireth oyle of Oliues blessed (h) The Councils of Flor. in the Decree of Eugenius and of Trent sess 14. cap. 1. declare that the oyle that is applyed in and is proper to the Sacrament of Extream-vnction ought to be blessed and consecrated by a Bishop which vsage is conform to the generall practice of the catholick Church and consecrated by a Bishop neither is it applyed to euery sick person but to such only as be incorporated into Christ by faith hope and charity nor to euery part of the sick body but to the Organs of the fiue senses which be the windows that let in sin into the howse of the soul and although our Extrem-vnction be endowed with vertue euen as to the healing corporall infirmities when the supreme prouidence thinketh it expedient for the sick yet the cure of these is the secundary effect thereof only being instituted specially to heale the soul Furthermore to the forementioned healing vnction no determinat form of prayer was annexed as is to our Extrem-vnction for example the Roman Church vseth this form * Concil Trid. expressè docet ritum vsū Extremaevnctionis quem obseruat Romana Ecclesia esse optimum idque patet ex decreto Eugenij ad calcem Concilij Florentini which doubtlesse is the best our Lord in vertue of that holy vnction and his most benigne mercy grant vnto thee Indulgence of all thy offences committed by seeing hearing smelling tasting and touching and indeed the Priest that ministreth Extrem-vnction (i) The necessity of the precept requires that the form of sacramentall vnction which consistes of these word's Per istam sanctam vnctionem pijssimam suam misericordiam indulgeat tibi Dominus quicquid deliquisti per visum auditum c. ought to be repeated fiue seuerall tymes in fiue seuerall anoyntings of the fiue senses I say the precept of necessity requires this ceremony though perhaps neither a fiue fold repeating of the formall words nor a siue fold anoynting of the sick can lay claim to the essence of the Sacrament is bound to anointe the Organs of euery sense and express the name of each one particularly together with a repetition of the said form vnless he shall obserue that the sick person is seiz'd with pangs of present death for then one sole vnction and the naming of all the outward senses respectiuely is sufficient enough as to the essence of the Sacrament and vnto obtaining the fruites therof for example it sufficeth if anointing one Organ only the Priest say our Lord through that holy vnction and his most benigne mercy grant vnto thee Indulgence of all thy offences committed by seeing hearing smelling tasting and touching As to the anointing reins breasts and feet though these vnctions haue nothing of the essentiall matter yet as to them a Priest ought to obserue the custome of that particular Church wherunto he is subiect howeuer decency requireth that he omit to anointe the reins and breasts of sick women CHAR. XIX OF THE
habetis Aaron Hurvobiscum si quid natum fuerit quaestionis referetis ad eos Aaron and Hur Iudges for the deciding all differences which might arise in the congregation during his absence Exod. 24 wherefore Christ infallibly hath ordained and appointed spirituall Gouernors of necessary and perpetuall vse in his Church for the deciding all controuersies of faith and religion and for the preseruing of it in holiness to the world's end this doctrine is plainly euidenced by sundry most cleare prophesies vttered by Christ himselfe viz. Math. 16. the gates of hell shall neuer preuaile against it Math. 18. if he refuse to heare the Church let him be vnto thee as an heathen man and a publican and Ioa. 16. the holy Ghost shall teach you all truth Whereby clearly appear's that the very office of supream Iudge in order to deciding matters concerning faith and religion is proper to the Church and truly the Church and no other thing distinct from it can rightfully challenge the full essentiall proprietys or conditions here vnto required For example * In supremo iudice cōtrouersiarū requiri veritatem infallibilem in definiendo non tantum catholici sed illorū aduersarij fatentur v. g. vvhittakerus contro 10 de scrip quas 5. can 8. in 3. suo argumento alij quādo de hac re agunt Vnd. Ang. l. 1. de moribus Ecclesiae catholicae ait illam esse magistram totius sapientiae christianorum magistram castissimam not to be liable to errour at all in defining controuersies of faith and religion is one essentiall propertie in fallible verity being of necessitie ioyned to the authority of a supream Iudg that declareth sentence of iudgment in matters relating to faith which is inconsistent with errour and falshood God by a speciall and supernaturall prouidence hath constituted this Iudg in his place and appointed him as his immediate Ambassadour to propound to all christians the verity of faith least they be carryed about with euery wind of doctrine by the craftiness of Satan which office or employment he could not execute if he were fallible in the execution thereof neither should christians acquiess in his proposalls and definitiue sentences vnless they knew or supposed him infallible that is not liable to errour matters of faith depending of diuine reuelation which is not seen An other necessary propriety required in the supream Iudg is authority to exact obedience vnto his ordinances which essentiall propriety Christ declared when speaking of the scribes and Pharisies sitting in Moyses chaire Math. 23. he said all therfore whatsoeuer they bid you obserue that obserue and doe where the particles whatsoeuer they bid you obserue importe power and authority to propound vnto the Iews what they were to belieue and the particles that obserue and doe import an obligation to admit and receiue their ordinances and indeed euery common-wealth hath a supream Iudg or magistrate that propoundeth laws and ordinances vnto subiects and commandeth their compliance thereunto A third necessary propriety or condition required in this supream Iudg is to be visible and a cleare speaker Moyses visible and liuing said of himselfe as supream Iudg of the faithfull in those times Exod. 18. When they haue a matter of controuersy they come vnto mee and I iudg between one and another and declare the ordinances of God and the laws also this necessary condition appeareth by the command giuen to the people of Israel Deut. 17. thou shalt come vnto the Priests of the Leuites and to the Iudg that shall be in those daies and aske and they shall shew thee the sentence of iudgment besides Christs own words Math. 23. whatsoeuer they bid you obserue doe sufficiently manifest that the head Priests which sate in Moyses seate were visible liuing Iudges and indeed there is no ciuill nation that hath not a visible liuing and speaking law that is to say a supream Iudg or magistrate visible liuing and speaking for an vnliud and mute Iudg namely a meer written law cannot Iudg between one and another pronounce sentence of iudgment to the punishing of peruerse offenders or to declare ordinances to the suppressing of controuersies That the proprieties of this supream Iudg thus explaned be proper to the (b) By the Church is meant the high tribunall of faithfull Priests wherof the Chief visible head is the Bishop of Rome seated in the Chair of S. Peter and as he is the Chief and supream head so he is supream Iudge in consequence of which whosoeuer is affraid to be circumuented by the hardness of a question he ought to recur to him Church of Christ taken in the proper sense for a congregation of belieuing Christians including the supream visible Pastour it is plainly demonstrable for example that this Church is not liable at all to errour which is the first propriety appeares by Christs testimony alledged before Math. 16. the gates of hell shall not preuaile against it which importeth an absolute infallibility in defining propounding and teaching matters of faith for if the power of Satan that consisteth in crafty dealings to draw men into errour could ouercome the Church by making it teach any one false doctrine it would follow euidently that the gates of hell might preuaile against it in consequence of which Christ should not be faithfull in his promises Besids Christ saying Ioan. 19. the holy Ghost shall teach you all truth meant that the Church should teach nothing of errour to the worlds end and indeed that promise was made to the Apostles and their successours in the ministery and Gouernmēt of the Church because Christ before Ioa. 14. had said expresly that the spirit of truth should abide with them for euer wherfore * Aug. l. de mor. Ecclesia catholica ait si quis metuit falli difficult ate alicuius quaestionis ad Ecclesiā esse recurrendū Jtem ait Christū habere Ecclesiā loco Synagogae Et Tom. 6. con Epis Manichaeorū Non crederem inquit Euangelio nisi Ecclesiae catholicae authoritas me cōmoueret whosoeuer is affraid least he may be deceiued through the difficulty of a hard question he ought to recur to the Church established in the room of the Synagogue for as the Pharisies and Scribes teaching in the Chaire of Moyses could not deuiate from the truth so neither can the pastours of our Christian Church sitting in the Chaire of S. Peter Secondly that the Church is inuested with power and authority to exacte from the faithfull obedience to her ordinances which is the second propriety of this supream Iudg Christ Math. 18. plainly declareth saying if he refuse to heare the Church let him be vnto thee as a heathen man and a publican that is let him be excommunicated as appeareth by Christs words immediatly following * Verba illa Christi quaecunque alligaueritis super terram intelligenda sunt de censuris ecclesiasticis id etiam fatetur Cal. l. 4. insti Whatsoeuer
prinat spirit is condemned for example in the old law Numb 12. God was angry with Mary Moyses Sister and Aaron because they had detracted from Moyses she saying hath our lord spoken only by Moyses hath be not spoken also by vs and Ierem. 23. Heare not the words * S. Hieron ait falsos illos prophetas referre baereticos qui sequuntur spirituÌ„ suuÌ„ quia nequaquam inquit diuino instinctu sed proprio corde vaticinantur of the Prophets that prophesie vnto you and deceiue you they speak the visions of their own hearts and not out of the mouth of our lord and Ezech. 13. God saith thus woe vnto the foolish prophets that follow their own spirit yet say the lord saith it albeit I haue not spoken likewise in the new law this priuat spirit is condemned for in the primary age of the Church (f) Eusebius l. 3. hist Eccles cap. 12. attests that Cherintus besides his other prophane nouelties fained subtil delusions as reuealed vnto him by the ministery of Angels and according to the same Eusebius l. 5. cap. 15. Montanus and Maximilla were carried away with delusions of the like nature for among the reasons why they were cut of from the Church of God one was because they pretended vnto speciall reuelations and the Church declared that it was a thing contrary to the custom and practice down from the Apostles till those times that any particular person should presume to haue a priuat spirit reuealing vnto him matters pertaning to christian faith Cherintus was counted an Heretick for pretending vnto priuat reuelations in the spreading of sundry absurd doctrines and in as much as he asserted that Iesus-Christ was not come in the flesh Saint Ioan. Apostle Epis 1. cap. 4. writeth to the faithfull against him thus Dearly beloued belieue not euery spirit but trie the spirits whether they are of God for many false prophets are gon out into this world hereby you shall know the spirit of God euery spirit which confesseth that Iesus-Christ is come in the flesh is of God and euery spirit that confesseth not that Iesus-Christ is come in the flesh is not of God Yet althought the Apostle vsed that analogie in order to this true article of faith Iesus-Christ is come in the flesh as a certain signe to shew the falshood of Cherintus assertion neuertheless he did not mean to establish it for a generall rule to distinguish euery good from euery ill spirit or euery true from euery false doctrine for the Pelagians and sundry ancient sectaries are counted Hereticks both by Lutherans and Caluinists albeit they acknowleged the mistery of the Incarnation But the generall rule for the trying of spirits Saint Iohn clearly expresseth a very little after in his same Epistle saying Wee Apostles are of God he that knoweth God heareth vs he that is not of god heareth vs not hereby know we the spirit of truth and the spirit of errour In regard his first particular rule was not sufficient enough to discerne between euery true and false doctrine that is to say between all true and false Teachers therfore he addeth this generall rule viz. To heare or not to heare vs Apostles Gouernours of the Church alluding to Christs own words set down I uc 10. He that heareth you heareth me and he that despiseth you despiseth me Saint Iohn spoke in the person of all the Apostles and their successors in Church Gouerment with whom is deposited christian doctrine receiued from the mouth of Christ and truly it is very probable that no one of the other Apostles was aliue when Saint Iohn writ his Epistle yet what Christ promised Mat. 28. behold I am with you alwayes untill the end of the world remained then in him and euen now in the Prelats of the Church that succeed the Apostles in the administration therof wherby it is cleare that the office of supream Iudge of coÌ„trouersies in debate concerning faith and religion is proper to ecclesiasticall authoritie only howeuer in as much as no man can come vnto Christ except the Father which hath sent him draw him Ioa. 6. inward grace of the holy Ghost is necessarily required to belieue in and loue God aright vnto the obseruation of his ordinances and law of which is meant the prophesies Ierem. 31. I will put my law saith our lord in their inward parts and write it in their hearts and will be their God and they shall be my people Isa 50. and all thy children shall be taught of our lord to witt by inward grace which excludeth not outward Teachers for faith is by heareing and hearing importeth outward Teachers Moyses and the Prophets of those daies taught the people in as much as they declared vnto them outwardly the lawes of God affording nothing of inward help to the seeking of them but Christ truly God cloathed with human flesh taught by himselfe in our new law both outwardly preaching the doctrine of faith and inwardly instilling into the hearts of his people inward grace for the embracing of it and afterward before his ascention into heauen appointed outward visible Teachers and promised withall his own inward inuisible concurrence with them to the end of the world Wherfore doubtless the alledged scripturs will show only the maiority of Christ compared to Moyses and the Prophets in order to teaching matters of faith and religion together (g) According to holy scripture Io. 1. the law was giuen by Moyses but grace and truth came by Iesus-Christ The old law pointed at sin onely and made it known but the new law furnishes grace to fulfill it and purge out of our souls the leauen of sin with the plenteous measure of grace especially annexed to the new law in respect wherof it is stiled the law of grace neither is this necessity of outward Teachers excluded by the saying of Saint Paul 1. Cor. 2. he that is spirituall discerneth all things and he himselfe is iudged of noe man Ioa. 1. Eps cap. 2. ye need not that any man teach you but as his vnction teacheth you all things and it is true and is notlying and Saint Ioa. 1. Eps cap. 5. he that belieueth in the son of God hath the testimony of God in himselfe for as to the first text Saint Paul spoke of the spirituall man only that is to say of such beliuers as were perfect and knowing of christian doctrine and therby apt to discern false opinions and conceiue the high mysteries of faith declared by word of mouth or writing which is not to exclude outward Teachers and that this is the true meaning appeareth by the Apostle himselfe because he says in the very same Chapter set down We speak wisdom among them that are perfect and we speake wisdom in a mystery wherby he seâ—teth the spirituall maÌ„ against the naturall man that is versed only in the wisdom of the world or in the knowledge of naturall things and in the third Chapter of the same Epistle
inquit haereses obortae sunt aut nata sūt schismata quam quod Sacerdoti Dei non obtemperatur nec vnus in Ecclesia ad tē pus Sacerdos Iudex vice Christi cogitatur teaching peruerse things to draw disciples after them wherby is euidenced that no priuat man is an infallible interpreter of holy scriptures neither can know certainly that scriptures are the word of God laying aside the Churches authority For example credence is not giuen to the canon or caralogue of scriptures because of scripture testimony which no where attestes that catalogue in so much that Luther and Caluin down from the begining of their defection to the departure out of the world contended about the number of canonicall scriptures and their adherents of these dayes respectiuely continue in the pursuance of the same dispute Moreouer there is greater reason that the christian faith should rely rather on the Church which * S. Cypri in trac de vnitate Ecclesiae adulterari inquit nō potest sponsae Christi incorrupta est pudicae is an infallible ground and piller of truth then of sole scriptures which are liable to mutations corruptions and false interpretations howeuer scriptures cōsidered in themselues precisely do chaleng equall authority with the Church the same diuine spirit that directeth the tongues of the supream pastours in speaking (o) God by his absolute and extrrordinary power can himselfe alone or by an Angel instruct men and reueale matters of faith and christian religion without the ministery of the Church And doubtless the Apostles had noe other master but God himselfe as to sundry mysteries of christian faith and Christ himselfe confesseth that S. Peter came to the knowledge of his diuine nature by reuelation from God the Father Caro Sanguic non reuelauit tibi sed Pater meus guided the pennes of the Apostles and Euangelists in writing and as the Church beareth witnesse of the scriptures infallible doctrine so the scriptures do witness the Churches infalible authority yet so as that faith in order to its acte of assent is resolued into the Church and not into the scriptures for noe man can prudently belieue any scripture to be the word of God if the Church that is the ground and piller of truth should not declare it for such howeuer Catholicks who doe infer the Churches infallibility from the testimony of scripture and the authority of scripture from the testimony of the Church are noe more guilty of committing (p) According to Euclide a mathematicall circle taken in the proper sense is the passing of one and the same line from and the repassing vnto the same point and by the same way a circle of errour then are Philosophers that assert mutuall causalities or doe argue from a cause its proper effect and from an effect its proper cause for example from the rising of the sun is proued the existence of the day and againe the existence of the day proueth the risiing of the sun wherin there is noe circle of errour which properly consisteth in the coming again of the same thing vnto the same thing from whence it came and by the same way it came but the way of one cause is not the way of an other cause nor the way of an effect is the way of the cause wherof it is the effect in like manner the way of the Church which is a cleare speaking Iudge is not the way of the scriptures which consiste in mute elements of characters and although we belieue that the Church is an infallible proposer of all matters pertaining to faith because of the scripture testimony neuertheless if the scriptures had borne noe witness therof there is euidence of credibility enough to induce vs prudently to belieue the Churches infallibility which euen before the writing of scriptures was beliued neither do we recur to scriptures to proue it (q) In disputs or conferences with such as deny holy scriptures motiues of credibility haue weight with them and that one which S. Austin vseth l. con Epis Faus cap. 4. seems of greattest moment Many things saith he keepe me fast in the bosom of the Catholick Church for example the vnanimous accord of people and nations authority confirmed by miracles .... by antiquity strengthned and the succession of Bishops dovvn from S. Peter the Apostle to vvhom our lord committed the feeding of his sheepe vnto the present Episcopacy but when we haue to doe with such as admit them and euen then we doe not alledge scriptures as the formall cause the Churches infallibility is known by for that is diuine reuelation but as witness of it only for we doe not belieue precisely that the Church is infallible because the scripturs do say it but in regard of many other motiues which do moue vs to giue our assent thereto neither was the church intended for the vse of the scriptures but scriptures for the vse of the Church besides no man without manifesting extream weakness can except against the mutuall testimony that Christ and S. Iohn Baptist gaue of one another or against the disciples of both who belieued their masters to be such as their masters reciprocally had declared theselues to bee The principall marks or tokens of the true Church * Quatuor illa signa dilucide constant ex sacra scriptura ex symbolis Apostolorum Nicae S. Athanasij expressè habentur in sym Constātinop cuius Patres voce apostolicam diuinitus addiderunt are foure set douwn in that Article of christian faith viz I belieue one holy catholick and apostolick Church Albeit that the true Church consisteth of many members yet it is but one body 1. Cor. 12. of Christ in vnity of faith and baptism One lord one faith one baptism Ep. 4. nor can Christ be an author of diuision that is a God of vnion Likwise it is holy for as much as it is the body of Christ that is the fountain of all holyness and enioyes a sacrifice and Sacraments which confer sanctity neither matters it that sundry members of his body are guilty of mortall transgressions For as such as profess any art are counted artificers though they doe not act according to the principalls or rules there-of so the said members in regard they put on Christ (r) According to S. Austin in psal 85. if all christians and true belieuers are baptized in Christ they haue put on Christ as the Apostle reacheth Gal. 3. and if they be made members of his body and say they are not holy they do an iniury to the head whose members are holy by Baptism and become the chosen people of God by faith are called holy although they doe not obserue the ordinances and lawes of either For example 1. Cor. 1. the Corinthians are said to be sanctified in Christ IESVS and holy neuertheless there were among them both the naturall and carnall men The true Church militant is (ſ) According to the Euangelist
S. Mat. cap. 24. the Church of God bears the name of the kingdom of Heauen And S. Hierom stileth the Church the arke of Noe that contained Leopards kids wolfes and lambs that is to say both good and wicked men dwel in the Church of God and though she is faid Eph. 4. to haue no spot or wrinckle yet that is meant in relation to faith and doctrine which are holy and without blame Howeuer S. Austin l. de perfec iustorum expounds the sacred Text set down also in order to the Church triumphant which is without spot or wrinckle the great house of God wherin are not only vessells of gold and siluer but also of wood and of earth and some for honour and some for dishonour 2. Tim. 2. howeuer no man is so irreuocably a vessell vnto dishonour but that he may be translated into a vessell vnto honour sanctified and meet for our lord IESVS if he will cast from him all his transgressions committed after baptism wherby he was incorporated into this great house which made him a vessell vnto dishonour The Church is called catholick that is vniuersall in as much as it sendeth forth the marueilous light of christian faith from the rising of the sun vnto the goeing douwn therof For Christ that redeemed vs to God by his bloud out of euery kindred and tongue and people and nation Apoc. 5. hath not confined the knowledg of his faith * Aug. ser 13. Ecclesia inquit à solis ortu vsque ad occasum vnius fidei splendore enititur within the bounds of one kingdome Moreouer the Church is rightly named catholick or vniuersall in respect of time that is to say of perpetuall succession of pastours and Teachers for the prouidence of God towards man of necessity preserueth the Church from perishing himselfe hauing prouidently instituted it as the common ordinary way to lead man vnto his kingdom Again its vniuersall because of the obligation euery man hath to embrace it that will aspire to eternall life As out of the arke of Noe there was no deliuerance from the generall deluge (t) According to S. Cyprian trac de vnit Eccle. whosoeuer hath not the Church for his Mother shall not haue God for his Father And according to S. Fulgentius who was contemporary with S. Austin l. de fide Such as are not incorporated into the Church how charitable soeuer they be cannot be saued and this Catholick assertion S. Austin professes likwise li. 4. de baptismo besids according to the holy scriptures no man that is not within the Churches bosome can obtaine heauenly benediction in consequence of which to rebell against or fall from her is execrable and damnable so out of the true Church there is no saluation and indeed the Church is the sole Mother that conceiueth bringeth forth and nourisheth children vnto heauenly blessednes Lastly the true Church is called apostolicall because it hath doth and shall preach in all times to the end of the world christian religion planted by the Apostles vpon whom as the foundation it was built Eph. 2. By the forementioned marks or tokens ioyntly the Church of Christ is shewed and distinguished from euery false congregation The Synagogue of Iews and Mahometans cannot challeng Apostolicall foundation where of Christ himselfe is the Chief corner stone nor catholick propagation from the rising of the sun to the goeing down therof for their religion is neither christian nor spread in all parts of the world and the false Churches of sectaries though they carry the name of christian neuertheless they haue nothing of vnity as to the faith of Christ nor of perpetuall succession as to pastours and Teachers down from the Apostles to these present times for they set vp a new mysticall body of Christ composed of reformed members saying that Christ in regard of sundry great scandalls and errours hath elected the old mysticall body wherof he was head afore that is the Roman Church which seemeth a strang thing because that Church according to their own confession was once in possession of the true faith and true religion * Ad Rom. 5. gratias ago Domino Deo quod fides vestra Romana annunciata Est in vniuerso mundo and the Apostle witnesseth as much writing to the Romans I thank my God through Iesus-Christ for you all because your faith Roman is published through out the whole world and no one expresse scripture testimony can be alledged to shew that the Roman Church hath deuiated from that true faith in consequence of which sectaries that will belieue nothing without express scripture ought not to belieue that the Roman Church is deuested of the true faith which it was once in possession of and therby deserted and truly it is not to reason credible that Christ after being marryed to the Roman Church for sundry ages should repudiate her especially hauing promised by the mouth of his holy Prophet that * Sponsabo te mihi in aeternum he will neuer chang the spouse of the new law saying I will espouse thee for euer it is not as to reason credible that Christ that cast out the bill of deuorce practized in the old law should be the first to bring it again into practice nor is it as to reason credible that the spouse which Christ chose without sport or wrinckle and put vnder the conduct of the holy Ghost should cast away her spousall innocence integrity and fidelity and turne to vncleaness fornication and idolatry Wherfore it is plainly euident that the Roman Church is not repudiated or deserted wherefore she and no other is the true Church of Christ that since the first age for 1660. yeares hath not deuiated from one holy catholick and Apostolick faith neither is * Apostolus scribens ad Rom. dicit fidem vestram meam sed fides S. Pau. erat vniuersalis catholica Roman Church and catholick or vniuersall Church less consistent together then christian Church and catholick Church or apostolicall and catholick Church for Christ was a singular person whence the word Christian is deriued and the Apostles were particular men whence the word Apostolicall comes and as the catholick Church is named christian because of Christ that is the supream inuisible head therof and as the catholick Church is called apostolicall in respect of the Apostles which were the foundation of it so the Catholick Church is called Roman from the Bishop of Rome that is the visible head therof subordinate to Christ * Concil Alexand loquens de Roma Eccl. sacer inquit vertex inquo omnis Ecclesia vertitur and indeed the Roman Church taken properly doth not signifie precisely and only that Church which is at Rome but cōprehendeth euery Church through out the whole world that professeth the same faith with it and acknowledgeth obedience to the same (u) According to S. Anaclete S. Anaclete S. Peters disciple and his third successor in the Pontificate
controuersies in debate for as much as they relate to faith Furthermore God who is not an accepter of persons Rom. 15. who is not God of men only but of women also and who desireth to saue all of each sex doubtless instituted a remedy against originall sin in fauour of men and women for as much as the expiation thereof is absolutely necessary vnto saluation wherfore in regard circumcision was the remedy proper to men and could not be applied to women some other expedient was ordained for their cure and although no express mention thereof be made in any part of the old Testament neuertheless that God instituted a remedy for the deliuerance of women * Quod qualeue fuerit illud remedium à Deo institutum ad subueniēdum faeminis quae nascebantur in peccato originali nullibi explicatur in sacris litteris nec porest deduci ex illis from the guilt of originall sin the Iews belieued as an article of faith necessary to saluation and indeed so it was as appeareth from the necessity of it and from the prouidence God hath ouer both men and women and truly to auerre that God was defectiue then in necessary requisits to the saluation of women is a manifest blasphemy wherby it is clear that euen the Iews in the old law held vnwritten besides written tradition as necessary vnto saluation neither is the said unwritten tradition preiudiced by the reply of some sectaries saying that the oblation of women in the Temple according to the law of Moyses did free them of originall sin For that legall offring was common alike to women and men and Christ was both circumcised and offered in the Temple nor by recurring for this deliuerance vnto the circumcision of Parents there being not any passage in the whole Testament of the old law that carrieth the least sound that way or that hath relation to the deliuerance of women from originall sin in vertu of their parents circumcision besides S. Austin and other ancient Fathers expresly teach that baptism is to Christians as circumcision was to the Iewes but no Christian sectary will say that women are sanctified and consecrated to God through their parents baptism for if it were enough for the purging out of originall sin to baptise the male there would be no need at all to baptise the female sex hereby it is clear again that the Iews of the old law allowed and professed vnwritten besides written traditions as necessary to saluation From the premises appeareth that the word of God taken precisely comprehendeth both vnwritten and written traditions in consequence of which vnwritten traditions are not additions to the word of God they being a part therof Wherfore neither Moyses Deut. 4. saying to the people of Israel Ye shall adde nothing to the word which I speake to you neither shall ye take ought from it Nor S. Paul Gal. 1. saying to the Galatians though that we or an Angel from Heauen preach vnto you (h) According to S. Austin tom 7. con liter petiliani l. 3. cap. 6. and tom 9. trac 98. in Io. the particle praeterquam besids in the cited Text imports the particle contra against or contrary so that the meaning is that nothing must be preached against or contrary to the holy scripture And truly this explication appears euidently by the Apostles arguing against those that asserted Iudaism to be consistent with christianism which assertion because it was contrary to the law of Christ the Apostle added the curse set down in the same sentence of the Text. Moreouer the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Latin Interpreter translateth praeterquam is vsed by the Apostle for contra not only in the Epistle alledged ad Gal. but also Rom. 4. besids what we haue preached vnto you let him be accursed condemne vnwritten traditions as sectaries do calumniate the Catholick Church besides sectaries very vnhandsomly and weakly do infer from these two scripture testimonies that no doctrines of faith ought to be receiued saue such as be contained expresly in or by euident consequence deduced from the written word of God for neither of both doe mention the written word of God The word says Moyses which I speake vnto you and that we haue preached vnto you says the Apostle but if it were granted vnto them what they cannot proue viz that Moyses then spoke what he had written afore notwithstanding they could not ouerthrow therby vnwritten traditions vnless they could proue which they can neuer doe that they be additions destructiue of or contrary to the written word of God for such additions only he meant and excluded by the cited scriptures and indeed if S. Paul had meant otherwise he should haue cursed S. Iohn the Euangelist that many yeares after his martyrdome writ reuelations which S. Paul had not preached to the Galatians likwise the Anathema had touched S. Paul himselfe that deliuered sundry passages in the acts of the Apostles which happened after his preaching to the Galatians Howeuer catholicks doe not deny but that traditions which are the vnwritten word be contained implicitly in the written word of God that is to say as in a generall principle from whence they are deducible and the whole word of God is contained in scriptutes yea in this sole Article of the Apostles Creed I belieue in the holy Catholick Church in as much as all the matters pertaining to faith and generall manners and not clearly expressed in holy scriptures are contained expresly in the doctrine of the Church which the scriptures commend vnto vs as infallible and indeed the whole word of God is expounded vnto vs in Christs command Math. 18. If he refuse to heare the Church let him be vnto thee as an heathen man and publican in regard wherof ancient Fathers do auerre all doctrines of faith to be contained in scriptures that is as in a generall principle from whence they can be deduced CHAR. XXJ. OF THE CHVRCH TRIVMPHANT THE CONTENTS Souls that remoue out of their earthly habitations cleansd from all vncleanes are instantly translated into Heauen the clear sight of God wherein consisteth heauenly beatitude is not deferd till the generall Resurrection though the office of mediation aduocation and intercession is proper to Christ alone as to the noblest manner therof neuertheless according to the Catholick Church all the Saints mediate and intercede in the sight of God for the faithfull on earth in subordination to Christ the Church of god does not nor neuer did teach that the faithfull on earth ought to mediate and intercede for the blessed in Heauen S. Paul did not mediate or intercede for Onesiphorus that he might obtaine mercy after his soule was beatifyed the ancient Liturgies of the Church approue not of prayers vnto helping of the blessed THe Church triumphant is a holy Congregation of blessed Saints reigning with Iesus-Christ innocēt souls not liable to any guilt of sin as soon (a) 2. Cor. 5. we know
whose souls likwise must be allowed to haue essētiall blessednes afore shall receiue full blessedness that is shall be inuested with a double stole of glory whereof one regardeth the body and the other the soul Of this consummate and perfect felicity speaketh S. Mat. cap. 20. and the Apostle 2. ad Tit. 4. whereby the hire or reward there mentioned is signified full blessedness giuen to all the good labourers together when the euening was come that is to say to all the Saints at the day of the generall resurrection for though all of them were approued by the testimony of faith and translated into the kingdome of Heauen as to their souls neuertheless as the same Apostle teacheth Heb. 11. they receiued not the promiss God prouiding that they without vs shall not be consummate that is (e) S. Aug. ser 4. de festo Innocent nameth the full reward of the blessed which imports the glorification of soul and body the felicity of the generall resurrection And Epis 66. he calleth it the whole mans compleat immortality and Epis 99. he expounds the sacred Text Heb 11. of consummate blessedness and the particles When euening vvas come Mat. 20. of the generall iudgment shall not haue the enioyment of full and perfect felicity till the generall resurrection and indeed S. Paul doth not say that they should not be crowned without vs but that they should not be consummate without vs that is should not receiue the whole promised reward consisting in the blessedness of the soul togeather with the glory of the body which is S. Chris obseruation expressed in his 28. hom vpon the Epistle to the Hebrews and noe man can say that there the Apostle meaneth by promise blessedness as to the soul only without hauing him contradict himselfe for he says in the same Chapter that Dauid Samuel and the other Prophets had obtained promises or promised blessedness without vs which is meant of the souls blessedness obtained at Christs Ascention into Heauen and truly seeing that a pure soul remoued out of the body is capable of beatificall vision as the reward of its merits in reason it is fitting that it should be beatified before the resurrection of the body whereof Christ is our example whose soule was blessed before his resurrection and it matters not that S. Iohn saith Apoc. 6. that he saw the souls of martyrs vnder the Altar for by the word Altar he cannot meane an * Lutherus in gen ex Staphilo 2. p. de tripartita eius Theologia Et Cal. li. 3. Insti cap. 25. docent sanctos homines tātum esse in Atrio paradisi ibique exspectare diem vniuersalis iudicij outward Court or porch of Heauen where some sectaries will needs haue all the Saints to abide without knowing god vnto blessedness till the generall resurrection because the Apostle saith immediatly after in the same Chapter that white stoles were giuen to euery one which signifies the clear vision of God Besids in the following Chapter he expresly affirmeth that they were in the presence of the throne of God and serued him day and night in consequence of which it is plain that souls are not banished Heauen and depriued of the crowne of iustice which is the clear sight of God till the day of generall resurrection Wherefore of necessity the Apostle S. Iohn meant by the word Altar so ne secret intellectuall room vnknown to vs and in the house of God are many lodgings Io. 14. where those blessed souls offer continually sweet in cense of prayses to their Creatour notwithstanding all this the holy Church had not declar'd this catholick doctrine as an express article of faith before the time of Pope Bennet the twelth who was the first that defined it which is noe strang thing for though the present Church laies no claime to new reuelations neuertheless all reuealed doctrines were not at once propounded if the Church had defined the validity of baptism administrated by Hereticks before or in that age S. Cyprian liued he would neuer haue asserted an opinion contrary there to as witnesseth S. Aus who often excuseth him in regard that controuersie arose before the definition of a generall Council and the same may be said of sundry other controuersies pertaining to faith or generall manners which the authority of the Church guided by the holy Ghost hath determined according to the occurring exigence thereof in all times respectiuely in consequence of the premises such ancient Fathers if any such were as denyed the enioyment of the clear sight of God before the generall resurrection in any age preceding the definition of the Catholick Church in reference thervnto are excusable yet it is certaine that euen all Fathers generally doe declare in their writings the doctrine which the Church now propoundeth in her definitions in order to the said controuersy as doe plainly proue Coxius Egid. Bellar. c. and the common vnanimous consent of Fathers ought to be preferred before the priuate opinion of a few only howeuer truly no man can say that euen S. Irenaeus and S. Bernard which seem to speake darkly and as it were doubtfully in relation to the said catholick assertion S. Irenaeus li. 5. aduersus haereses cap. 31. S. Bern. ser 4. de omnibus sanctis did exclude Saints from the clear sight of God or did confine them to an outward Court or porch of Heauen till the generall resurrection without haueing them (f) Albeit S. Irenaeus in some parte of his writings may seem to exclud from heauenly blessedness good souls till the day of generall resurrection neuertheless l. 1. con Haer. cap. 29. l. 2. cap. 63. and in sundry other places he asserts the enioyment of beatificall vision in order to iust souls clensed from all vncleanes before the reassumption of their bodyes the same teacheth S. Bernard Epis ad Fratres de Hyber ser de obitu Humberti Monachi Epis 229. notwithstanding that in some places of his writings he may seem to incline to the contrary opinion Wherefore Sixtus Senensis l. 6. Biblio sanct annota 348. piously aduiseth euery man to expound the sayings of these Fathers in order to the fulnes of glory that blessed souls receiue in the generall resurrection when their resumed bodyes are glorified contradict themselues in other places of their writings and as to Pope Iohn 22. if it was his priuate opinion that the Saints doe not see God face to face till the generall resurrection yet he proceeded not to a definition in reference thereto * Benedictus 12. in extra quae incipit benedictus Deus ait Ioannem 22. morte praeuentum nil potuisse definire circa illam difficultatem as witnesseth Pope Bennet 12. his successour in the Pope dome Besides * Ocamus 2. par sui dialogi cap. 8. Ocham that was a profess'd enemy of Iohn 22. writeth that in a consistory of Cardinalls this Pope declared that as to that matter of controuersy
carefully heauenly Angels endeauour to bring mortalls vnto eternall blessedness being they reioyce in the repentance of a sinner Wherefore Orig. hom 1. in Ezech. prayeth his Angel to receiue him conuerted from his former errour reioyce at the conuersion of a sinner Luc. 15. Besids according to the common vsage of the primatiue Church one beleeuing christian bargained with an other that he who went first to Heauen should pray for him that abided on earth Let vs saith S. Cyprian Epis 57. pray mutually one for an other and whether of vs two shall through the diuine mercy be first called for let his loue continue and his prayers not cease for his brethren and sisters in the world In like manner S. Hierome spoke to Heliodorus Epis 1. cap. 2. saying that when he is once in Heauen he will pray for him that exhorted and encouraged him to embrace a monasticall state of life Moreouer in the law of nature Abraham made intercession to an Angel for his sons Ioseph Ephraim and Manasse Gen. 48. the Angel which hath deliuered me from all euill bless these children And albeit it cannot be proued that in any time during the old Testament the people of God prayed directly to the holy Patriarkes and Prophets after their decease in regard then the Saints departed were not translated into Heauen and inuested with whiâ—e cloathes of glory their habitation being vnder the earth as in a prison 1. Petri 2. neuertheless they made intercession to God humbly asking of him mercy and grace through the merits of the said Patriarches and Prophets * Psal 131. memeÌ„to Domini Dauid omnis mansuetudinis eius propter Dauid seruum tuuÌ„ non auertas faciem Christi tui Salomon asked of God meet helpe in regard of his Father Dauids great merits * Exod. recordare Domine Abraham Isaac Jacob scruoruÌ„ tuum and Moyses in respect of the good workes of Abraham Isack and Israel the faithfull seruants of God Likewise the ancient Iews made intercession to God through the prayers of their progenitors departed And the holy Prophet Ieremy (k) Baruch cap. 3. prayeth thus O lord omnipotent God of Jsra Heare the prayer of the dead of Israel and though some sectaries count Baruch as apocryphall neuertheless the ancient Fathers and Councills haue ranked that book with diuine scripture both vnder the name of Ieremy Baruchs vncle and vnder the inscription of Baruch which is more proper Again the Councill of Laodicea in the last canon mentioneth Baruchs lamentations and Ieremyes Epistles Moreouer the Councils of Florence and Trent haue defined this catholick truth after his death praid much for the people of Israel 2. Mach. 75. Neither doth the Prophet Isaias preiudice this catholike truth saying cap. 63. Abraham knew vs not and Israel was ignorant of vs for he meant only that Abraham and Iacob did not acknowledge the Iews of those days for their children because of their greiuous sinns and iniquities as the ancient Fathers interpret that scripture Nor Ecclesiastes when hee saith the dead know noe more and haue reward noe more For his meaning is not to take all vnderstanding and knowledge from soules remoued out of their bodyes but to inculcate vnto vs that it is impossible after our departure out of this world to merit a reward the time of this life being a necessarie requisite there to according to Christs own testimony Io. 9. the night cometh when noe man can worke But now the ingagement mentioned in the character of Purgatory calleth for an answere vnto the Digbean White that hath studied diuinity 40. yeares who as to the contents of this character mainly resisteth the constant (l) Mr. White in the third account of the midle state of souls boldly asserts that though to pray for the blessed be against the common practice of the Church neuertheless he is not of so vveake a stomack as not to digest that morsell so that he maks not only the Church liable to errour as to manners and doctrines vniuersally receiued approued and practiced which is a manifest heresy but himselfe the Churches Reformer and vniuersall practice of the Catholick Church agreeing with so large and euident testimony of scriptures Councills and Fathers as are set down for example in the third accompt of his midle state of souls to proue that the ancient practice of the Church was to pray for the dead euen after their souls were beatified He alledged the 2. Epis and 1. cap. to Timothie where the Apostle thus prays for Onesiphorus Our lord grant him Onesiphorus to find mercy from our lord in that day by which words this knowing Master that hath studyed 40. years to build a Theology on Digbean peripateticks will of necessity proue that S. Paul prayed that Onefiphorus might find mercy after he was beatified Shall I deny saith he the Apostle prayed that Onesiphorus might find mercy euen after his soule was beatified the Text on all sides confessed for bids me what then will our aduersaries say this was not to pray for the blessed common sense permit's them not S. Paul did it But doubtless no knowing man in Theology or ecclesiasticall historie that is vnpartiall dare say for his credits sake that Mr. White doth clearly proue against the whole practice of the Church that the faithfull on earth must pray for the blessed because the Apostle prayed for Onesiphorus saying Our lord grant vnto him that he may find mercy of our lord in illo die in that day for Onesiphorus was not dead when S. Paul prayed that he might find mercy of our lord in illo die In consequence of which Mr. Whites inference from the words alledged carries no weight with it at all being grounded vpon a very false supposall Howeuer the good prayer of the Apostle was not in vain for according to the martyrologes both Latine and Greek Onesiphorus was honored afterward with a crown of martyrdom in Hellespont in consequence wherof doubtless he found mercy of our lord in that day that is in the day of particular iudgment after his death for it is the constant Tenet of the Catholick Church * Apoc. 14. Beati mortui qui in Domino moriuntur à modo iam dicit spiritus vt requiescant à laboribus suis Hic sacer textus osteÌ„dit beatos morientes id est martyres aliosque fideles decedentes perfectè iustos sine omni macula reatu poenae id est obligatione ad poenam noÌ„ expectaturos vniuersale iudicium vt accipiaÌ„t beatitudinem ita explicat S. Aug. l. 20. de ciuit cap. 9. that martyrs by their death suffered for the confessing of Christs faith be perfectly purged of sin both in order to the guilt and paines therof and immediatly possess their glorious crowns which is the beatificall vision as S. Austin lib. de peccatorum meritis expresly teacheth saying he that prayeth for a martyr doth an iniury to a martyr The same doctrine the Councill of Trent ses
5. asserteth touching children that die immediatly after baptism notwithstanding they will receiue aduantages in order to their bodies in the day of generall resurrection But as to Onesiphorus Mr. White perhaps will answer that the Apostle supposeth him dead because in the same Chapter t is said Our lord giue mercy to the house of Onesiphorus Yet that form of speech doth not make him dead for the Apostle sayeth Rom. 10. salute them which are of Aristobulus his house and Mr. White cannot make it appeare by any orthodox writer that then Aristobulus was dead again the same Apostle 1. Cor. 10. writeth thus now brethren I beseech you ye know the house of Stephanus and Fortunatus be you obedient vnto such and yet it is certaine that Stephanus and Fortunatus were liuing at that time for the Apostle saith in the same Chapter I am glad of the coming or presence of Stephanus and Fortunatus Howeuer the Latine and Greek Martyrologes ought to carrie more weight with wise and iudicious men then Mr. Whites meer asserting the contrary But let his supposall be admitted gratis what doth he infer thence Mary that the soul of Onesiphorus bath not already found that mercy the Apōstle prayed our lord might grant vnto him because the Apostle praid that Onesiphorus might find it in illo die in that day In earnest a manifest weake inference in regard it relies on a false supposall as the former did viz. that of necessity by illo die thay day is meant the day of generall iudgment neither doth Mr. White produce any proofe besids his own bare assertion to shew that to be the Apostles meaning nor indeed can he produce any for both the words that day as likwise euen the words the day of our lord doe commonly signifie in scripture and namly 1. Cor. 5. 2. Cor. 1. Philip. 1. 1. Thes 2. as doe * Doctores Rhemenses in Annot a. super cap. 3. Epis 1. ad Cor. obserue Catholicke writers either the particular or generall iudgment And doubtless the mentioned Text of the Apostle is truly very fied in respect of particular judgment where vnto euery man is liable immediatly after his death because euery one shall be iudged in the generall iudgment according to the account he giues after his death at the particular tribunall of diuine Iustice and not only the fauour that a soul findeth in the generall iudgment but also the fauour that it finds at the particular iudgment is called in the scripture mercy both the one and the other being shown vpon the score of good works which proceed from the mercyfull grace of God through the merits of our lord Iesus-Christ Hereby plainly appeareth the vnquietness of Mr. Whits hawty spirite for as much as through a sacrilegious ambition he endeauours to wrest the Apostles words to ouerthrow the common practice of the whole Church of God Moreouer in persuance of his vnquiet ambition he passeth from this scripture-text vnto Church Lyturgies bearing himselfe confident to euidence thereby that the vnanimous consent of antiquitie witnes plainly on his side Let S. Iames be our first witness saith he in his lyturgy of the Hierosolymitan Church be mindfull lord God of the spirits and their bodyes whom we haue commemorated or not commemorated who were orthodox from the iust Abell to this present day Thou grant them there to rest in the region of the liuing in thy kingdom in the delights of paradise And to assure the reader that the Hierosolymitan Church which by origine is the Cheif in as much as she begun from the iust Abell could not exclude any he produceth S. Cyrills testimony for which he citeth his first catechesis next faith S. Cyril for the holy Fathers and Bishops departed and of all vniuersally who are dead from amongst vs. The second witness S. Basils Mass or lyturgy Bee mindfull also of all who haue slept in hope of resurrection vnto life euerlasting The third witnes S. Chrys Mass or lyturgy For the memory and remission of their sins who were the founders of this habitation worthy of eternall memory and all who haue slept in thy communion in the hope of resurrection and life eternall our orthodox Fathers and brethren The fourth witness S. Marks Mass or lyturgy Giue rest our lord our God to the souls of our Fathers and brethren who haue slept in the faith of Christ mindfull of our Ancestours from the begining of the world Fathers Patriarks Prophets Apostles Martyrs Confessors Bishops Saints and iust men all the souls of Those who departed in the faith of Christ and moreouer of those whose memory this day we celebrate and our holy Father Marke the Euangelist to the souls of all these giue rest our supream lord and God in thy holy Tabernacle c. and he concludes saith Mr. White to their souls grant rest and admit them to the kingdom of Heauen The fift witnes S. Greg. the great his lyturgy Remember also o lord thy seruants who haue gone before vs with the sign of faith and now rest in the sleep of peace To them our lord and all that rest in Christ wee beseech the grant a place of ease and light and peace From the witnesses set down Mr. White argueth thus So many Patriarchall Churches continually in their publick lyturgyes beseech God in generall tearmes to giue saluation to all the faithfull departed assigning them a place of ease light and peace and where none is excepted all are included and in our case eminent Saints particularly named we cannot therefore doubt but that prayer was anciently offered for the blessed that is to say we cannot doubt but that the ancient Churches offered prayers for such as departed in the faith of Christ that they might find mercy saluation place of ease light and peace euen after their souls were beatified these aduantages according to Mr. White being the motiues on which ancient Churches grounded their prayers suffrages and sacrifices which they offered for such as were already blessed that they might find mercy place of ease light and peace which implies manifest weakness for he contradicts himselfe since blessedness is a clear sight of God importing of necessity saluation mercy place of ease light and peace Wherfore it seems a strang thing that vpon such premises he should conclude with soe much confidence as if the point were euidently clear that the anciēt lyturgyes acknowleged prayers for the blessed as to procuring them mercy saluation place of ease light and peace besides it s not as to reason consonant that the said lyturgyes should require the prayers and sacrifices of the faithfull on earth for the aduantages of the blessed in Heauen since these (m) As to the Churches lyturgyes it is obseruable 1. That in Saint Iames lyturgy these words are set down Let vs celebrate the memory of the most holy immaculate most glorious Mother of God and euer Virgin Mary and of all the Saints that through their prayers vve may obtaine
mercy Whereby it is euident that the Apostle did not conceiue that our prayers might benefit the Saints vnto the obtaining of mercy or an encrease of glory but that wee might be saued and glorified through their prayers 2. S. Basil in his lyturgy prayeth thus O lord let none of vs receiue the holy body and blood of thy Christ vnto iudgment or condemnation but vnto finding of mercy and grace in the society of all the Saints vvhich haue been pleasing in thy sight Patriarcks Prophets Apostles Euangelists Martyrs Confessors .... specially the holy Immaculate Virgin blessed lady Mother of God through vvhose intercession visit vs o God After the same manner S. Chrys prayeth in his lyturgy but Mr. White conceals these parts of the lyturgyes as all moderne sectaries haue done afore altering the lyturgyes as he doth to proue that souls departed are not translated into Heauen before the generall resurrection Nicolaus Cabasalas a Greek Author who about 300. yeares agoe set forth an exposition of the Greek lyturgy affirms cap. 33. that to offer sacrifice for the Saints is to giue God thanks for them For the Saints saith he the Church offereth this rationall vvorship and honour as a thanks giuing to God and especially for the blessed Mother of God vvho exceeds all others in sanctity from whence he infers that a Preist prays not for the Saints but prayeth them that he may be assisted by them in his prayers And cap. 49. saith expresly that if a Preist should properly pray in the Mass for the Saints it would follow that he should pray for the blessed Virgin who is aboue all intercession and more holy by many degrees then the Apostles themselues Besids in the whole Chapter 49. he impugnes those who taught that a Preist prayeth in the Mass for Saints and shews clearly that the Latin praeposition pro. in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in English for is not alwaies a token of intercession but sometymes of thanksgiuing which he proues euidently enough from the words of the lyturgy Again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometymes signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is in the room of an other so that to offer sacrifice for the Saints may signifie to giue thanks to God in the name or room of the Saints in order to the many graces and benefits which his diuine goodness hath confer'd vpon them And though this Author was a schismatick neuertheless he deliuered plainly the sense of the Greek Church and his authority is warrantable being put with the ancient Fathers lyturgies giue clear euidence of prayers and intercessions made to the blessed Saints for the releife of all the faithfull both liueing and dead that stand charged with any guilt or defiled with any vncleanes Again to shew the extreame wantonnes of Mr. Whites witt in order to singularitie t is certaine that down from the first age of the Church to these times he cannot produce one amongst all the ancient and moderne orthodox writers that interprets the said Masses or liturgyes in his sense to wit of prayers and sacrifices offered for the aduantage of the blessed these hauing noe need in regard they are satiated with the plenty of the house of God satisfyed with the fountaine of life conforted with the son of light and inebriated with euerlasting pleasurs Psal 35. wherby t is euidently manifest that although blessed Saints be commemorated in the lyturgyes of the Church and the August sacrifice of Christs precious body and blood is said to be offered for them Neuertheless it is neuer said or meant that such commemorations and offerings were done to benefit them and indeed to offer the Churches sacrifices for the ancient Fathers Patriarcks Prophets Apostles Euangelists Martyrs according to the approued interpretation of all orthodox writers is thereby to celebrate their memory vnto honoring and reuerencing them and to beseech God that through their prayers and intercessions he will heare our prayers and supplications We all saith S. Cyrill Hierosoll catechesi 5. mystigogica where he explaines the words of the Greeke lyturgy beseech thee and offer vnto thee this sacrifice in commemoration euen of those who are dead from amongst vs. First of the Patriarcks Apostles Martyrs that God through their intercessions may receiue our prayers After the same manner speaks S. Austin in his 17. Sermon vpon the words of the Apostle 'T is saith he the practice and custome of the Church which the faithfull know that when martyrs are commemorated at the Altar of God we pray not for them but for the rest commemorated which are dead from amongst vs wee doe pray because it is an iniurie to pray for a Martyr to whose prayers we ought to be recommended Hereby is further euidenced that albeit the lyturgyes especially some of those which Mr. White alledges on his side seem to direct the suffrages of the Church wherof the sacrifice of the Altar is Cheife euen to the helping of such as be departed in the faith of Christ rest in peace and are counted for eminent Saints already Howeuer that seeming apparence ought to be ascribed to the intricacy of the lyturgyes wherin words and sentences are obscurly set down and the meaning of the Church thereby is to be vnderstood in order only to such faithfull departed as haue need of helpe Wherfore S. Tho. supp q. 71. art 8. teacheth that the blessed Saints in regard they haue full enioyment of all things in as much as they are satisfied with the fatnes of the house of God haue noe need of the Churches suffrages and S. Cyrill Cateches afore mentioned where he explicats the words of the Greek lyturgy writeth thus We pray to God for the common peace of the Church for the tranquility of the whole world for kings for souldiers for the sick for the afflicted in sum for all which haue need of help Which shows euidently enough that the ancient Churches neuer offered their suffrages for the helping of the blessed Saints that suffer nothing of want But lord God what crafty dealings Mr. White vseth to bring the stream of Church lyturgyes to run on his side some words he cuts of others cites amiss and especially omits what concernes the B. Mother of God as likwise the ad dresses the Church maks to the Saints of God for helpe through their supplications and intercessions besides to proue more particularly that S. Iames lyturgy of the Hierosolomitan Church allows of prayer for the benefit of the dead vniuersally in as much as it saith be mindfull lord God of the spirits and their bodyes whom we haue commemorated or not commemorated who were orthodox from the iust Abell to this present day Mr. White addeth these words But let vs consider more particularly the point of praying for the blessed the Hierosolymitan Church is by origine the Chief the begining from the iust Abell cannot certainely be supposed to exclude any and S. Cyril the Heire of S. lames in his first Catechesis will assure vs she
did not adding next Cyrillus for the holy Fathers and Bishops departed and of all vniuersally which are dead from amongst vs. Where is obseruable Mr. Whites crafty dealing for in the fift catechesis of S. Cyril the words set down by him appeare not that catechesis containing only an explication of faith in order to its definition which is substance of things hoped for and a conuiction of things vnseen Howeuer the said words cited by him are extant in the first mystigogicall catechesis of S. Cyril who before he coms at those words set down by Mr. White to proue that the Hierosolymitan Church prayed for the blessed writeth thus when we offer this sacrifice afterward we make commemoration of those also who are dead afore first of the Patriarkes Prophetes Apostles Martyres that God by their prayers and intercessions may receiue our prayers But Mr. White leaueth out these words which sheweth his crafty and subtill dealing Again the words of S. Cyril that * Uerba subsequētia hac sunt maximū est animarum iuuamen pro quibus offertur obsecratio sancti illius tremendi quod in altari positum est sacrificii quod exemplo demonstrare volumus scio enim multos dicere quid iuuat animam in peccatis ex hoc mundo decedentem etiamsi in hoc sacrificio mentio fiat illius Ansi rex aliquis eos à quibus offensus est in exilium pepulerit postea vero illorum propinqui coronam aliquam conficientes pro his qui in supplicio sunt exulibus eidem regi offerrent nonne condonationem aliquam suppliciorum dederit ad eūdem medū nos pro defunctis precationes adhibemus follow the words set down by Mr. White doe preiudice his doctrine of the midle state of soules and therefore on purpose he omits those likwise The same crafty dealing he employes about S. Marks lyturgy that is of Alexandria for there he omits mentioning the precedent of which the subsequent words depend and ioynes words together which haue nothing of connexion For example the words Of our Fathers and bretheren who haue slept in the saith of Christ down to the words and moreouer of those whose memory this day we celebrate and our holy Father Marke who taught vs the way of saluation doe not containe a prayer for the Saints because the Euangelist saith expresly grant vnto them rest mindfull of the Saints that is mindfull of them through the intercession of the Saints but truly the subsequent words to wit To thesoules of all those giue rest haue no relation to the precedent commemoration Neither doe the particles of all those giue rest comprehend the Saints commemorated afore in regard that both afore and after those words is recited the angelicall salutation Aue Maria and after this is expressed in the lyturgy that the Deacon readeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the holy tables containing a Catalogue of all the faithfull departed afterward saith the lyturgy the Priest decently bows his body and prayeth vttering the words set downe viz To the souls of all those giue rest our supream lord that is to the souls of all those which be contained in the said Catalogue the names whereof the Deacon had read and whereas S. Marke concluds saying To their soules I say grant rest and admit them to the kingdom of Heauen that conclusion is only a repetition of the precedent prayer To the soules of all these giue rest our supream lord and God and consequently did not relate vnto the blessed Saints that had no need of such a prayer but to those named in the Deacons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that receiued help After the like manner Mr. White dealeth in citing the Roman or S. Gregorie the greats lyturgy which is thus Remember alsoe O lord thy seruants N.N. that is such as I name or intend to pray for who haue gone before vs with the signe of faith and now rest in the sleep of peace After which words the Preist according to the rubricke there set down ioynes his hands together and prayes during a little while for the said N.N. which he nameth or intendeth to pray for * Innocentius Alexaner Sūmi Pontifices item Gabriel Albertus disertè docēt post verba illa dormiunt in somno pacis debere fieri memoriam specialē non vniuersalem vt perperam dicit Albius defunctorum parētum corū quibus missam specialster applicare voluerit sacerdos his potius credendum est quā Albio and afterward only it followeth To them O lord and all the rest in Christ we beseech thee grant a place of ease and light and peace whereby t is manifest that Mr. White weakly if not craftily goes about to proue from those words that S. Gregorie prayed for all who were baptized and departed in the communion of the Church And indeed soe it should follow that he prayed for the most blessed Virgin that is aboue intercession exceeding all the Angels in sanctity But t is great pity that the extream wantoness of Mr. Whits witt should so carry him away and soe harden his mouth and fortifie his stomack as to disgest a morsell of doctrine that by his own confession contradicts the generall practice of the whole Church Furthermore to cleare more amply all these and other obiections which sectaries commonly draw from vncertainties and intricacies of Church lyturgyes to preiudice Catholick verities there is nothing of absurdity or inconueniency if we answere them that the holy church represents therin the departure of Saints out of the world that is the exact time when their souls were remouing out of their bodyes for example in the Mass for the dead when t' is celebrated for such as died some hundred yeares afore the Church in that prayer of the offertory Our lord Iesus Christ deliuer the souls of all the faithfull departed from the paines of hell from the deep lake from the lions mouth let not bell swallow them vp represēts those souls vnto Christ as if euen then they were departing and considers them as if euen then they were in the agonie of death and therby noe lye is committed for a Priest celebrating the Mass of the fourth sunday in Aduent does truly say without lying Drop down yee Heauens from aboue and let the clouds raine the iust Send downe the lambe the ruler of the earth Because the Church therby only represents the humble supplications of the ancient Patriarks and Prophets for the accelerating of Christs preordained coming into the world as if they were present in that moment of time when those holy Fathers soe prayed And truly that glorious Emperour Charles the first by the aduice of his Ghostly Father commanded that his funerall should be celebrated and the office and the Mass likewise of the dead sung for him as if he had been dead indeed when he was aliue The premisses euidence enough the true sense and meaning of the Churches lyturgyes against all
as infected with errours crept into it in order to not foundamentall Articles of faith and to assert the quitting of these and not the Roman Church as to the sound part therof in consequence of which Protestants infer the now Roman Catholicks who perseuer in not themselues that rooted out the errours that were crept into the Roman Church to bear the infamous brād of schism thus the distinction of foundamentall and not foundamentall Articles of faith serues the Protestant Reformation and might haue weight with it if any exāple could be produced from any Christian Church preceding the Protestant Reformation that so distinguished between foundamentall and not foundamentall Articles of faith making it damnable to dissent from those and not damnable to dissent from these sufficiently proposed and indeed the going of the Children of Israel on drie ground thorow the mids of the sea the raising of Lazarus vnto life by Christ and sundry other Articles of faith which according to Protestās are not foundamentall neuertheless cannot be denyed without hurt of faith and loss of saluation Wherefore the primitiue Church taught that all Articles of faith sufficiently propounded ought of necessity to be belieued for the first Council of Nice condemned seuerall Hereticks euen for asserting errours which were not against foundamentall Articles of faith namely the Quartadecimani for celebrating the solemnity of Easter at an vndue tyme and Can. 8 made an ordinance forbidding the receiuing of certain hereticks called Cathari into communion with the Catholick Church vnless first they promised in writing that they would embrace and keep all the doctrines therof without making any exception as to foundamentall and not foundamentall Articles of faith * Aug. l. de haeresibus vbi enumerasset multas haereses quarum plures non erant cōtra Articulos fundamentales in fine tamen vniuersaliter de omnibus ait christianus Catholicus ista non debet credere Besides not one scripture testimony or one authority of ancient Father can be alledged to proue that diuine faith is consistent with one sole errour that is against any * S. Chrysos in Gal. 1. ad illud volunt subuertere Quemadmodum inquit in moneta Regia qui parum aliquid amputauerit de impressa imagine totum nunisma reddit adulterinū ita quisquis sacrae fid ei vel minimā particulam suhuerterit in totū corrumpisur idem docet Theodor. l. 4. his cap. 16. 5. Prosper Epis ad Virginem Demetr alienus inquit est à numero fidelium à sorte sanctorum qui in aliquo à Catholica veritate dissentit one Article therof For indeed euery errour against an Article of faith is an errour against faith in cōsequence of which one act of hereticall infidelity expelleth faith as darknes dissipateth light and as one sole mortall sin driueth away christiā charity and although naturall habits as they are got leasurly by frequēt acts of the same liknes ād so lost at leasure by sundry acts of contrary likenes neuertheless faith that is a diuine habit supernaturally infused is wholly lost * Io. 2. qui offendit in vno factus est omniumreus prasertion quoad incturam totius habitus gratiae charitatis qui habitus tam facilè vno peccato mortali quam pluribus deperditur 1. Cor. 6. Rom. 6. stipendium peccati mors vbl dicitur peccati in numere Tingulaeri by any one act of errour that importes a voluntary dissent from any whatsoeuer Article of faith sufficiently propounded and the reason hereof is manifest because whosoeuer so dissenteth reiecteth diuine reuelation together with the veracity of God which is the indiuisible object and consistency of diuine faith and regardeth all the Articles therof alike wherby is plainly euident that t is vnaduisedly and in vain conceiued that the Roman Church is one indiuiduall body partly sound and partly exulcerated or one indiuiduall field that in part is filled with thistles and netles and in part purged of all euil hearbs by the industry of a carefull husband man seeing that the true Church of God is inconsistent with errours against Articles of faith as appeareth by the reasons alledged and indeed the true Church is the spouse of Christ without spot or wrinckle and so shall continue to the end of the world vnder the the infallible conduct of the holy Ghost who will neuer suffer the gates of hell to preuail against her Mat. 18. in consequence of which she shall neuer lose her spousall innocency integrity and fide lity wherfore if we will auerre that the Roman Church was once the true Church of God of necessity she ought to continue so and if we will cōfess that the present Church of Rome containes all foundamentals that is all necessary requisits vnto saluation of necessity the opinion of errours crept in in order to not foundamentall Articles of faith ought to be laid aside But to whom shall it belong to distinguish the foundamentall Articles from not foundamentall and meer arbitrary not to the Pope surely and such Christiās as yeeld obediēce to his Holines because these acknowledge for foundamentall Articles what the Council of Trent hath defined nor to the ancient Church in regard that frō tyme to tyme she hath condemned and excommunicated those which dissented from any poynt of the generall faith or from generall Councils for though the Pelagians Donatists and other sectaries confessed the misteries of the Trinity and Incarnanation and other foundamentall Articles of Christian faith neuertheless they were not tolerated but anathematised by the ancient Church and by the Fathers execrated as Heretiks Yet perhaps it will be answered that the determination belong's to the vnanimous accorde of all those which in any manner confess and worship Christ But if the vniuersall consent of these were required for the making or appointing foundamentall Articles necessary to the obtaining of saluation this should be none viz The Diuinity of the son of God Because the Arians denyed it nor The Diuinity of the holy Ghost Being the Macedonians denyed it nor The blessed Trinity because the Sabellians denyed it Nor the vnion between the diuine and human nature in one diuine Person for Nestorius denyed that vnion wherby euidently appears that t is not possible for Protestāts to determinate which Articles of faith be foūdamētall and which be not foūdamētall That is to set down precisely such Articles of faith as can not be denyed without loss of saluation and such again as to deny is not damnable Howeuer it is euident enough that Protestants haueing neither vnion as to diuine faith nor communion as to the ministery of Sacraments with the Roman Church cannot make a good claim to a visible existence and perpetuall succession of Pastors as deriued from her Again their going out from that Church which they confess to haue been once the true Church of God and still to retaine requisits necessary vnto saluation argueth them guilty of