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
impediment's inconsistent with the enioyment of heauenly blessedness wherfore since not sinn's alone but pain 's due thereunto obstruct the passage to the kingdome of Heauen according to Christ's own preaching Mat. 5. Verily 1 say vnto thee thou shalt not come out thence till thou hast paid the vtmost farthing it is euident that the power of the Church doth not only extend vnto the remitting of sinn's but likewise to the releasing of temporell punishment's due thereunto this catholick Truth is clearly euidenced by S. Paules proceeding with the incestuous Corinthian whom he had commanded afore to be deliuered vp to Satan as to destruction of the flesh that his spirit might be saued 1. Cor. 5. For when the Apostle heard that the incestuous adulterer had exercised great penance for his sin least he should be swallowed vp with ouer much sorow at the earnest request of the Corinthians he for gaue the rest or surplus of the pain he had inflicted on him writing to them thus Whom ye forgiue any thing I forgiue also for if I forgiue any thing to whom I forgiue it for your sakes forgiue I it in the person of Christ 2. Cor. 2. by these words plainly appeares that the Apostle forgaue something and since what he forgaue could not be sin in order to the guilt therof for by the Epistle it is clear that the adulterer had exercised great contrition in consequence of which he had receiued remission of his grieuous offence as to it's malice or guilt It followeth of necessity that the thing forgiuen was part of the temporall punishment which the greatness of the sin had deserued and indeed in order to that alone the Corinthians presented their request Hereby further appeares the authority wherwith Church-gouernours are inuested for the remission of temporall pain 's remaining after sin's are forgiuen which is the power of granting Indulgences proper to the Vicars of Christ in whose room they exercise it And the word 's sett down beare euidently this sense viêªt videlicet In the person of Christ As the Apostle did deliuer vnto Satan the adulterer in the name and by the power of our lord IESVS CHRIST 1. Cor. 5. so 2. Cor. 2. * In 1. Cor. 5. Patianus Epis contra NouatianuÌ„ Vide inquit Apostoli Jndulgentiam proprias etiam sententias temperantis he did moderate his sentence by remitting part of his temporall affliction * S. Ambros l. 1. de poeniten c. 6. agens con Nouatianos ait ex eo quod Apostolus dicit se condonare in persona Christi ipsuÌ„ vendicasse ius à Domino acceptum non indebitum vsurpasse challenging to that effect authority receiued of Christ whose person he represented in the dispensation of that pardon or Indulgence Neither is this doctrine infirmed at all because of the Apostles request directed to the rest of the Corinthians wherby he hearing of the said adulterers exceeding griefe for his sin exhorteth them to pardon and comfort him saying It is sufficient vnto the same man that he was rebuked of many so that now contrary wise ye ought rather to forgiue and comfort him lest exceeding heauiness should swallow him vp Cor. 2. For though it was not said to all the faithfull of the Church ioynt and seperate Whatsoeuer ye shall loose on earth shall be loosed in Heauen But to the Apostles and their successours in Priestly function such only being Christ's ministers and Vicegerents to whom the power of loosing is coÌ„mitted properly as to the iuridicall exercise of it (b) A belieuiug Christian that hath nothing of iurisdiction can by way of request or prayer obtaine for an other remission of the pain due to his sin for example a man that is bound to suffer pain or punishment may notwithstanding transfer and apply the prize of that satisfaction to the aduantage of his freind for as the Apostle saith Charitas patiens est Charity is patient wherfore a charitable man is inclinable to suffer affliction vnto profiting his Neighbour whereof the Apostle Collos 1. giues euidence euough saying Novv rejoyce I in my sufferings for you and to fulfill those things that vvant of the passions of Christ in my flesh for his bodies sake vvhich is the Church though Christs Passions were wanting in nothing as to sufficiency for he was made vnto vs iustice sanctification and redemption 1. Cor. 1. that is according to the same Apostle 1. Cor. 6. he was made the Author giuer and meritorious cause of our iustice sanctity and redemption neuertheless as to efficacy there was something wanting viz. the application of Christs merits which is made by the Sacraments of the Church vnto remitting both the guilt and pain of sin and by our own afflictions charitable offered in order to our Neighbour vnto remitting of temporall punishment due to sin remitted afore But no man can satisfye for the sin of an other as to the guilt therof for he diuine Iustice will remit no man his sin that shall not be sorry for and dereste it himselfe according to the holy scripture Luc. 13. Except yee do penance that is except ye haue in ward sorrow and detestation of your sinnes yee shall all perish Besides neither the guilt of a mortall sin nor eternall pain due thereto is forgiuen and taken away without the infusion of sanctifying grace according to the Council of Trent sess 6. c. 7. nay veniall sin according to the common opinion of Catholick Doctours is not purged out of a soul vnless grace be infused into it howeuer neither of both is remitted to those which are come to full yeares of discretion without an act of detestation and sorrow Wherfore when the Popes Bull 's whereby Indulgences are granted mention remission of sinnes they mean remission of the temporall pains due vnto them And indeed the Popes declare in their Bull 's that they grant their Indulgences to such as are contrite and truly penitent Again accordiug to holy scriptures sin is taken sometymes for the paine due thereto namely Machabae 2. neuertheless all the faithfull together with their Pastours forgiue and loose by consent desire (i) The Apostle 2. Cor. 8. in saying Let your aboundance supply their vvant that also their aboundance may supply your vvant gaue hopes to the Corinthians whom he exhorted to furnish Titus and Luke with corporall necessary's that the spirituall aboundance of the same Titus and Luke might supply and enrich their spirituall want through their good work 's prayers and corporall satisfactions And truly this sacred Text shew's euidently that not only worldly goods as Almes may be rewarded through spirtuall riches namely prayers and other holy works but that the Saincts or godly persons may as well applye their aboundant satisfactions vnto supplying the spirtuall want's of others as those which abound with worldly riches may supply with their superfluities the corporall necessities of their Neighbours commiseration outward ward good works and holy prayers offered to God
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
where God would not be adored by sacrifice this being confined to the Temple at Ierusalem Wherby followeth euidently that such as worship or adore God otherwise then he will himself be worshipped or adored doe not worship or adore him in verity or Truth Sithence God will be adored in one sole Church founded on the merits of Christ all Schismaticks and Hereticks that abandon the communion and vnity therof doe not adore God in verity vnto saluation howeuer they may flatter themselues with their mountaine of Garizim that is with their own fancied worship founded on the mountaine of pride wherfore to such worshippers may be said both according to reason and equity you adore what you know not for saluation is of one Church and such only doe pray worship and adore * Aug. in psal 130. ipse inquit in spiritu veritate orat qui in pace Ecclesiae orat in spirit and truth which pray worship and adore in peace and coÌ„munion of one catholick and apostolick Church wherunto is tyed and coÌ„fined the sacrifice worship and seruice of the new law vnto iustification of life Again though sundry Church-ceremonies be neither commanded nor mentioned (g) The Council of Trent sess 21. c. 2. declares that God hath left power vnto the Church to ordaine and institute what she shall think expedient and conducing to the reuerence of the Sacraments and the aduantages of such as receiue them wherfore Church-gouernours are called dispensers of the mysteries of God 1. Cor. 4. in the holy scriptures farther then vnto an implicite faith neuertheless they are not to be condemned for many things appertaining vnto diuine worship doe not of necessity require an express ordinance Noah built an Altar to God on which he offered a sacrifice of euery clean beast all eit he had no * Noe non iussus altare construxit vt notat S. Ambrosius warrantable authority by speciall precept Abel in like manner vnbidden offered sacrifice that was * Respexit Deus ad Abel munera eius acceptable to the diuine Majesty According to the dictates of nature God is to be worshipped Priesthood to be instituted Hosts to be immolated ministers to be deputed for exhibition of diuine scruice and speciall ornaments are to be ordained and appointed as holy signes to distinguish them from the rest of the people moreouer works of speciall commande euen executed aright are not so pleasing in the sight of God as works * Vulgare apud Theologos est dictum Deus imperat minora de maioribus dat consilium counselled only if they be done according to the rule of a discreet zeale A good work that is done in and for as much as God doth counsell the doing therof is more laudable and noble then a commanded worke because of a greater alacrity and promptitude that is required to the performance of a good work vnbidden Christ * Hierom. l. 1. con Iouia ait Christum plus amare Virgines quia sponte tribuunt quod jis non fuit imperatum bears a more speciall affection to Virgins that doe consecrate vnto him their virginity without a speciall command and indeed it is a more noble action in a man to giue an almes which he is not obliged vnto then to giue it vpon the score of an obligation Furthermore Church-ceremonies ought not to be counted * Augus Epis 40. quaes 3. dicit non esse câ—nsenduÌ„ superstitiosum omne quod christiani cum infidelibus quomodocunque habent communâ— superstitious though Pagans and other Infidells doe vse the same or the like vnto superstition for according to that argument christians should condemne vowed chastity because the Pagans had their vestall Virgins that did binde themselues by vow to a single chast life Christians should pull down Churches because Pagans built Churches christians should abolish sacrifice because Pagans offered sacrifice christians should despise all manner of prayers because Pagans vsed prayers christians should not reuerence honour and worship one true God because Pagans reuerenced honoured and worshipped many false Gods To conclude christians should not weare breeches because the Turks which be Infidells weare breeches howeuer truly according to Tertullian it is an * Pudeat inquit Tertullianus insulsos christianos quod ab Ethinicis IdoloruÌ„ suorum solemni pompa religioso gestu officio superentur exceeding great shame vnto Christians to vse less solemn pompe less ceremony and less reuerence in the seruice of the true God then is vsed by the Heathens in the worship of Idols CHAR. VI. OF BAPTISM THE CONTENTS Baptism is the sole door that openeth a passage into the Church of God The kingdom of Heauen is for euer shut against the vnbaptized that is no man can come to the clear sight of God that is not washt sacramentally afore with naturall water vnder an express invocation of the blessed Trinity de facto or in desire The sanctity of holy faithfull parents cannot render their children that dye without Baptism Heirs of Heauen coheirs and brothers of Christ Through diuine mercy those which dye without Baptism and haue nothing of any other guilt are not punisht with sensible pain after their death they are banisht the court of Heauen onely S. Austins opinion as to this point cleard Baptism ministred aright imprinteth an indelible character or marke in the soul of the baptised Anabaptism confuted Ceremonies pertaining to sacramentall baptism set down and explicated BAptism is a Sacrament of new birth or regeneration vnto iustification of life through the washing of (a) Sensible naturall water is the proper remote matter of necessity requisit to the Sacrament of baptism and accordingly the Council of Lateran haith defin'd it out of the third Chapter of S. Iohn Except that a man be born again of vvater c. and from thence is named a Sacrament of regeneration which is conform to the doctrine deliuered by the Apostle ad Tit c. 3. where he calleth baptism the vvashing of a nevv birth and indeed washing is the immediate and water the remote matter onely so that neither yee hail or snow vnless they be made fluid and thereby proper to wash are a sufficient matter of baptism naturall water vnder an expresse invocation of (b) The true form of sacramentall baptism is I baptise thee in the name of the Father son and holy Ghost which is cut out of Christs own words Mat. 28. Where is required a distinct inuocation of all the three diuine persons Wherefore Pelagius the Pope dis 4. can multi de consecra reiectes baptism administred in the name of Christ only And S. Cyprian Epis 73. ad Jubaia affirmes that the Apostles neuer baptised de facto in the sole name of Christ howeuer he grant's that S. Peter and the other Apostles named Iesus-Christ in the conferring of baptism together with the other diuine persons For example saying J baptise thee in the name of the Father and Jesus-Christ his son
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
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
According to S. Austin l. de bono coniug c. 24. euery marriage is in order to generation but christian marriage onely is inuested with the dignity of a Sacrament haue nothing of a Sacrament taken in the proper sense viz for an outward practicall sign of sanctifying grace that is for a sensible ceremony that in vertue of it's institution can effectually sanctify which is an effect proper only to the Sacrament's of the new law wherof Baptism is the doore howeuer they be ciuill contracts conformable to the law of nature and by no diuine law forbidden and therfore lawfull * 2. Cor. 6. Nolite ducere iugum cū infidelibus yet the marriage of a christian belieuer with an infidell of what kinde soeuer when there appeareth danger of subuersion therby is against the dictates of nature which oblige euery one to auoide whatsoeuer tendes to his ruine in consequence whereof such marriages be vnlawfull in respect wherof the Apostle 2. Cor. 6. forbiddeth the Corinthians conuerted to the faith of Christ to beare the yoake with Infidells which is meant in regard of the danger as to subuersion and indeed no diuine ordinance making such marriages vnlawfull appeares either by the old or new Testament for Salomon euen at that time when the old scripture reported him to be loued of God and to walk in all the commandements of his Father Dauid married the daughter of Pharao and though God Exod. 34. prohibited Moses to make any compact with the Amorites and the Cananites which adored false Gods or to take wiues of their daughters for his sons (i) S. Austin l. de fide operibus c. 19. treating of marriages between Catholick's and Hereticks affirm's that in his dayes they were not counted as sinnes because in the new Testament nothing is commanded in Order to such marriages neuerthelesse that diuine prohibition according to the precise form of speech was in reference only to the danger of subuersion which by the law of nature euery man is obliged to auoide for God maketh the eminent danger of their ruine to be the ground of his prohibition adding these words Lest their daughters goe a fornicating after their Gods and make thy sons goe a fornicating after their Gods neither doth the new Testament expresse any speciall law that prohibiteth christians to marry with Infidells Besides in the primitiue times (k) Clodoueus king of France was conuerted to the faith of Christ by the means of his Queen that was a christian Again S. Monica S. Austins Mother preuail'd with her husband and S. Cicily with her spouse Valerianus to embrace the christian Religion which verifies what the Apostle saith 1. Cor. 7. The vnbelieuing husband is sanctifyed by a belieuing wife sundry gallant women for vertue and sanctity were yoked with vnbelieuing husbands and the supream prouidence blessed their marriages with happy success vsing them as a means to bring their said husbands to the marueilous light of christian faith Notwithstanding the catholick Church wisely considering that many spirituall subuersions and other great inconueniences arose from such marriages hath euen anciently prohibited and annulled them that is hath disenabled christians to beare the yoke with Infidells wherby is euident that the marriage of a Catholick with an Heretick is vnlawfull in respect of an ecclesiasticall constitution only * Ex cap. ex literis extra de consuetudine talis cōsuetudo quae est in Polonia aequipollet legi sed lex posterior potest abrogare priorē which in Poland and germany seemeth to be abrogated by a contrary custome introduced with the tacite consent at least of the Churches chief Pastor the Churches consent express or tacite being a necessary requisite to the introducing of a Custome vnto the abrogating of an ecclesiasticall law in regard of Catholicks and hereticks promiscuous liuing together and the toleration of them both (l) As to the marriages of Catholicks with Hereticks that matter of controuersy was at sundry tymes disputed before Pope Clement the 8. by many learned Cardinalls and other famous diuin's which with one accord declar'd that his Holines might lawfully grant leaue vnto a Catholick to marry with an Heretick or Infidel and in Poland and Germany where there is toleration of one and the other profession and where Catholicks and Hereticks liue promiscuously together such marriages are vsuall and common either in regard in those countryes it is a Custome introduced through a tacite consent of the sea Apostolick which hath abrogated the ecclesiasticall law that forbiddeth such marriages and they be forbidden in the Councils Laodis sub Syluestro Carthag 3. and others or because in those Countries which giue freedom in the exercise of euery Christian profession there is no morall apparent danger of subuersion as to to Catholicks And it matters not that when a catholick man or woman marrying with an Heretick knowes that the party he or she that marryes will minister and receiue the Sacrament vnworthily for the marriage thereby no more ceases to be a Sacrament then Baptism ceaseth to be a Sacrament vnworthily receiu'd neither doth the Catholick sinne therby because Vtitur iure suo duntaxat For example a man that through necessity borrow's money of an vsurer whom he knows morally will exact vnlawfull lucre doth not offend because he vseth but his own right and the vsurer if he would might cōmit no sin being in his power to pleasure his neighbour in an vrgent necessity without exacting or expecting gain for the loan of his money which probably taketh away eminent dāgerof subuersion in order to a Catholick man or woman so marrying and his or her children howeuer it doth not lie in the Churches power to loose the knot of christian marriage after consummation hath tied it vpon any occasion whatsoeuer either for adultery or any other enormous crime so as to giue leaue to the innocent party to marry again whiles the other liueth for no humane authority can put a sunder that which God coupled together wherfore the Apostle saies 1. Cor. 7. And to the married I command not I but our lord let not the wife depart from her husband where he expresseth a double departure the one vniust forbidden by the words set downe the other iust in respect of a lawfull cause namely fornication which he alloweth vpon condition only adding But if she depart let her remain vnmarried or he reconciled vnto her husband signifying therby the bond of marriage to be vndissoluble Again Christ Math. 5 reuoking the bill of diuorcement that God had granted to the Iews during the old law because of the hardness of their hearts and reducing marriage to the institution it had in the begining of creation said to the Pharisies Whosoeuer shall put away his wife except for * Nomine adulterij siue formeationis intelligitur omnis copula illicita violans sidem matrimonij per diuisionē carnis cōtra illud erūt duo in carne vna fornication