remissions of their punishments But now in the declination of charity and fall of deuotion christians commonly haue an abhorrence from much sufferings notwithstanding that their sinnes are far greater then euer afore in respect wherof our holy Mother the Chnrch not ignorant of Satans crafty enterprizes lest in these delicate times * 2. Cor. 2. vt non circumueniamur à Satana he might circumuent and bring them either to despair or to forsake Christ and his Religion hath moderated the Church discipline condescending to the great weakness of her children and truly Christ did not put in the power of his Ministers dispensations of such discipline only but also * Cū Christus sit supremus Dominus Judex potest tum per se tum per ministros misericorditer relaxarepoenas debitas quoad suū Tribnnal vt costat ex cap. 21. Ioan. inuested them with authority to proceede with sinners more or less rigorously and to inflict longer or shorter punishments as in their wisdome they should thinke fitting in regard of places times persons and circumstances Neither does this great moderation cause any substantiall differences between the ancient and modern Indulgences as these so those importe remission of temporall paines not only in the ecclesiasticall but also in the diuine Court of Iustice before God (l) An Indulgence taken in the formall sense in a meer releasing of temporall paine due vnto sin wherfore it supposeth remission of the guilt which it cannot take away In consequence whereof the state of grace is of necessity required vnto obtaining the fruit or benefit of Indulgences which is the essentiall consistency of Indulgences that neuer doe remit eternall paine due to mortall offence because this is allwayes forgiuen together with the guilt thereof through the infusion of sanctifying grace which is a necessary supposall to remission of temporall paine Wherfore when Church-gouernours grant their letters of Indulgences they say expresly that they doe grant them to such * Clemens 6. extra vnige de peccat remis ait eos qui vsi sunt hoc Ecclesiae thesauro fuisse in amicitia Dei quae supponit remissionem culpae quam Indulgentia non remittit ideoque status gratiae praesupponitur ad fructū Indulgentiae percipiendū as are contrite and confessed which supposeth the state of grace as an essentiall requisite for the receiuing fruit therby neither doth it lie in the power of the supream Pastour to forgiue a sinner the temporall paines corresponding to his sinnes vnless the guilt of these be forgiuen afore for he is only the dispenser of Christ's treasure in consequence whereof he hath not absolute dominion ouer it and it is nt probable as to reason that Christ's will is that his Minister should confer the gracious benefit's which proceed meerly from his bounteous liberallity to such as be his enemies and perseuer in ingratitude towards him In regard that Indulgences doe release temporall paines wherunto a penitent sinner is liable euen in order to the diuine Court of Iustice that is to say before God when dayes Months and yeares of temporall paines are remitted in vertue of them the pains of Purgatory are remitted withall according to a meet proportion corresponding to that space of tyme for by the Church practice appeareth that the supreame Pastour granteth sometimes many more years of pardon then perhaps any soul shall remain in purgatory wherfore the said years of Indulgence are to be vnderstood and explicated in reference to those yeares which great sinners * Iob. 15. perditissimi peccatores bibunt iniquitatem sicut aquam that drink in this life iniquity as water ought to endure vnto full satisfaction for their sinn's in order (m) It was the custome of the primitiue Church to remit penances enioyned by the Churches Canons as appeares euidently by the ancient Council's namely Nicae can 10. 11. Ancyra can 5. Lardisae can 5. Carthag 4. can 75. 76. and indeed the concessions of Popes which giue faculty to grant many dayes and many year's Indulgences to those Priests which shall say Mass for peace amongst christian Princes exaltatiō of the Church c. as likewise to such as shall assist in the same Mass of necessity are meant in order to the penance inflicted by the Churches Canons in primitiue tymes for they cannot be vnderstood of common penances few whereof continue for many years or many dayes to the penitentiall Canons if they should continue aliue for so long a series of yeares for example in ertue of a thousand year's Indulgence such a quantity of the pains in purgatory is remitted as doth correspond to the paine prescribed in the penitentiall Canons yet no man can know precisely what portion of time in purgatory doth correspond to the space of one or more yeares of temporall pain 's inflicted by the said ancient Canons because laying aside diuine reuelations no man can haue a true knowledg of the proportion that is between the paines of purgatory and the afflictions of this life Howeuer it is an vndoubted truth that by a much shorter paine of this life may be released the longest paines of purgatory supposing parity in all circumstances For a man while be liueth vpon earth is in a capacity of obtaining greater measures of grace and mercy then in the next life where there is no meritorious working of blessedness The supposall of parity is added in respect of the extreme intensnesse of purgatory paines wherby they be sufficient enough in a short space of time to equall a long continuance of this lifes afflictions As concerning the sundry additionall particles or names frequently expressed in the concessions of Indulgences for example plenary more plenary most plenary and also Iubily this variety of words doth not cause any reall or substantiall difference in order to the prime effect of an Indulgence which is remission of temporall paine due to sin for he that forgiueth all excludeth nothing wherfore since a plenary Indulgence remitteth all the paine a sinner stands liable vnto there remaineth nothing of it pardonable by a more plenary or most plenary Indulgence yea or by a Iubily Howeuer these additions are prudently expressed for to take away scruple◠therby or to explicate more clearly what is granted and the weightiness of the motiues on which a plenary Indulgence is grounded yet they may be distinguished in respect of certaine priuiledges which are annexed to one Indulgence and not to an other But this is accidentall to an Indulgence which taken in the proper formall sense is remission only of temporall paine due to sin The Priuiledges are power to absolue from censures and reserued Cases liberty to make choyce of any ghostly Father approued and faculty to change vowes which priuiledges are not granted in vertue of each plenary Indulgence being proper to the Indulgence called a (n) The Name of Iubily comes of the Hebrew word Jobel which according to Saint Hierome and Saint Ifidore
in Purgatory are shortned through the fasting praying and almes deeds of the faithfull on earth and moreouer saith ser 66. in Canti that the same happy souls perceiue the prayers and sacrifices of the liuing by the mediation of Angels which comfore them to temporall punishments due to their sins committed when they liued on earth may receiue refreshment vnto shortning of their painfull accounts S. Bernard writeth in the life of S. Malachias that this holy monck had so great an abhorrence of the wicked courses which a certain sister of his own imbraced that he made a vow neuer to see her in the flesh But saies S. Bernard she being remoued out of the body he was freed from his vow and whom he detested to see in the flesh (g) S. Austin l. de cura pro mor. c. 10. assertes apparitions of souls departed Jf vve shall ansvvere saith he that such apparitions vvere false vve shall seem impudently to contradict sundry faithfull vvriters and euen the sense of such as attest they haue seen them Other ancient Fathers and S. Bede especially affirm that such apparitions haue been alwaies counted amongst diuine 〈◊〉 racles besides Moyses and Elias truly and really appeared in 〈◊〉 Transfiguration of Christ and the true Samuell 1. Reg. according to the common opinion of orthodox writers appeared to Saul whereby is euidenced the impudency and manifest weaknes of those who name such apparitions old wiues tales saw in spirit for in a dream he heard a voice that said vnto him thy sister is in the court before thy door and hath receiued nothing of nourishment for the space of thirty daies wherwith being raised from sleep he apprehended suddenly the meaning of the vision and computing the time of her want of food with the time he had omitted to offer for her the sacrifice of mass he foūd the number of daies to be the very same then he saith S. Bernard that hated the sins but not the soul of his sister began againe to offer for her refreshment the heauenly bread of the altar the sacrifice wherof he had omitted during thirty daies afore and not in vain according to the same S. Bernard for a very litle while after he saw her before the doore of the Church clothed in a mourning weed yet not suffer'd to enter in and perseuering in his great work of piety saw her afterwards in a whitish habit admitted into the Church but not admitted to touch the Altar at lenght in a third vision he saw her inuested with a faire whit garment together with sundry others clothed in white robes which gaue euidence of her deliuerance out of the bitter afflictions which she had endured in Purgatory Wherby appeareth how much * Iacob 5. assidua iusti oratio multum valet the prayer of a just man auaileth if it be feruent truly the kingdom of God suffereth violence and the violent take it by force Mat. 11. The extream feruor of S. Malachias piety as it were by force opened the gates of Heauen to his distressed sister whoobtained through the constant violence of his prayers a speedy enjoyment of hlessednes that was before denyed to her own merits CHAR. XXVJ OF TEMPERANCE THE CONTENTS Temperance is a bridle to the flesh wherby it is hindred from formenting of disquietnes and trouble to the mind the property of temperance is to purge out of mans body the malignant humours which tend to the preiudice of his soul human flesh is the euill seruant that requireth whipps correction and employment the rebellion of the flesh comes of idlenes and disorder many good fruits proceede from abstinence which is the daughter of temperance TEmperance is a morall vertue that enableth the soul to bridle the body as a bitt is put into the mouth of an horse that he may obey the rider so temperance is the bodyes bitt vnto obeying the soul in regard it suppresseth the iust of the flesh that foments disquietnes and trouble to the mind As God through wisdome hath form'd and tempered man in measure number and weight Sap. 11. disposing sweetly the members euery one of them in the body with proportion decency and order so through temperance he hath ordered him in measure number and weight moderating all his affections therby that he be not caried about with inordinat lustes of the flesh Astrologers teach that the planet called Mercury raignes in the house of the sign named Virgo and ruleth ouer the sign Gemini the two twins temperance is like this planet for in the House of Virgo she keepeth her Court that is to say virginity is the certain token and chief habitation of temperance again she beareth rule ouer Gemini viz the senses of the body which are two eyes two eares two nostrills c. as twins borne at one birth and committed to the care iurisdiction and gouernment of temperance it being proper to this vertue to obstruct the wanton waies of wickednes wherto the senses lead The only daughter of temperance and nurce to all other morall virtues is abstinence which coueteth nothing but what is consonant to the light of reason and rejecteth all things tending to the prejudice either of the body or soul a For it driueth out malignant humours vnto keeping the body in health purgeth away the leauen of originall concupiscence vnto preseruing the soul in sanctity and as hunger forceth a wolfe out of the wood he lurks in so it chaseth the diuid out of the soul he lodgeth in although no man in Iustice can destrov his own flesh neuertheless in reason he ought to keept it vnder * Hieron nihil magis aestuaet quā iuueniles medullae vino dapibus inflamatae For when it is inflamed through much aboundance of wine and meat it is like to a wild vnruly horse and cannot be tamed but with the bridle of abstinence The flesh is the euill seruant * Eccles 33. seruo maleuolo carni tortura compedes mitte illum in operationem ne vaeet that needs whipps correction and work lest it grow idle seek liberty become insolent and breed much sorow truble and vexation the fatter any ground is the more thistles it breedeth euen so the flesh the more it is pampered vp with dilicacies the more desires it bringeth forth to the (b) Boetius saith that we haue exceeding great need of integrity and honesty because we can doe nothing out of the sight of the judge that seeth all things and S. Bernard exhorteth us to reuerence our Angell in euery corner and forbiddeth to do that thing in our Angels presence which we dare not attempt in the presence of him or any other man disquieting * S. Pet. 2. obsecro vos abstinere a carnalibus desiderijs quae militāt aduersus spiritum of the spirit He saith Salomon that delicatly bringeth vp his seruant the flesh from youth at lengh it will become disobedient Besides such as from youth be delicatly nourished celebrat
that went afore to wit with an oath by him that said vnto him Our lord hath sworne and will not repent thou art a Priest for euer according to the Order of Melchisedech 2. Outward oblation is obseruable which is expressed in the words wherby Christ consecrated his body and blood saying This is my body which is giuen for you (k) The Apostle S. Paul vseth the verbe giue in that signification when he mentioneth our redemption procured by the sacrifice of the Cross for exaÌ„ple Gal. 3. ad Tit. 2. likewise holy scripture vseth frequently the verb to shed for to Sacrifice Exod. 29. Leuit. 1.2.3 This is my blood of the new Testament which is shed for you which are the terms of proper sacrifice and were outwardly vttered in the last supper For indeed all the actions performed by Christ in celebrating the Eucharist were outward actions namly blessing of the bread giuing thanks to his diuine Father before consecration and * Christus in vltima coena manducauit corpus suum bibit sanguineÌ„ suum vna cuÌ„ Apostolis vt post s. Hiero alios Patres docet S. Thomas 3. p. q. 81. eating his own hody and drinking his own blood together with his Apostles after consecration 3. Oblation of a sensible permanent thing is obseruable vêªt videlicet Christ's body and blood which are sensible things vnder the form's of bread and wine which are sensible also 4. There is obseruable destruction or reall change in the oblation to wit by substantiall conuersion of the bread into Christ's body and wine into his blood Besides by eating and drinking therof the body and blood of Christ lose that sacramentall being they had by reproduction vnder the elements of bread and wine which is a reall change also 5. It was an oblation exhibited to God alone for Christ in celebrating the Eucharist addressed all his speeches to his diuine Father lastly there is obseruable recognition of diuine omnipotency as is plainly euidenced by the oblation it self since it succeeded not only in the room of the Pascall lamb but of all the other sacrifices of the law of Moyses and consequently ought to containe in it self the perfect morall signification essentiall to those sacrifices which is recognition of diuine omnipotency and representation of the sacrifice of the cross Nor is it inconuenient for a sacrifice going afore to be a representation or commemoration of a sacrifice comming after for all the old sacrifices went before the sacrifice of the crosse which neuertheless they represented How euer the sacrifice of the cross is only distinct from the sacrifice of the Fucharist as to the manner of offering bloodily or vnbloodily for the head-offerer is the same Christ and the thing offered the same also body and blood of Christ And albeit that Christ by one sole bloody oblation that is by once offering himself in a bloody manner consummated the generall redemption neuertheless he did not think fit to make that one generall oblation an effectuall redemption or remission of sins without the application therof for so he had entailed the kingdom of Heauen vpon euery sinner and consequently deuested himself of all power to disinherit any for what fault soeuer But the applicatiue perfection as to a sacrifice he gaue to the vnbloody oblation only which by his own institution and appointment is and shall be the externall seruice of the new Testament and the continuall application of his passion vnto sanctification As corporall remedies how perfect and sufficient soeuer doe no cure vpon a sick body that is to say are not effectuall remedies vnless they be applyed so Christ his death and passion though a spirituall remedy superabundantly sufficient to take away all the sins of the world neuertheless is not an effectuall remission of any till it be applied aright neither is the preeminent perfection of Christs death and passion a iot lessened therby application being necessarily requisit to its effect by Christ his own appointmeÌ„t And praiers which the faithfull offer to God one for an other doe not prejudice or diminish any part of the intercession which Christ himself made for his people while he liued vpon earth Io. 17. nor of those which sitting at the right hand of his diuine Father he presenteth continually Rom. 8. Heb. 7. But rather do apply the fruit therof to the effecting of the said faithfull their holy desires especially when prayers are offered by the Bishopps and Priests of the catholick Church vnto whom God hath committed the (l) God saith the Apostle 2. Cor. 5. Hath giuen vnto us the vvord of reconciliation novv then are vve Ambassadours for Christ God as it vvere exhorting by us Wherby is meant that Christ as man is the principall Minister vnto reconciling of sinners to God and for and in the room of Christ in order to the office of reconcilement the Apostles and their successors were instituted as his Vicars namely the Bishops and Priests of the Catholick Church Wherfore their absolution from sinnes by offering sacrifice and their ministring the Sacraments ought to be counted as Christs own absolution remission or pardon being the absoluing from and remitting sinnes in the room of Christ in like manner their preaching and exhorting in stead of Christ is as if it were Christ's own preaching and exhorting the office of Bishops and Priests being the Vicarship of Christ So that when the same Apostle saith Hebrae 8. that Christ onely is the Priest of the new law or Testament his meaning is that Christ is the chief Priest that is the Prince of Priests to whom as to his Ambassadours he hath committed the ministery of reconciliation In the old law according to the Apostle Hebrae 7. there was a series of many chief Priests succeeding one an other in that function for none of all them was of perpetuall durance But in our new law there is but one chief Priest or Bishop that shall endure for euer and all other Priests are his Vicars onely who in his room exercise Priestly function visibly wherfore Christ is chief Priest for euer and exerciseth his Priesthood by his substitute Ministers or Vicars which execute the office of reconciliation for him and in his room ministery of reconciliation for and vnder Christ who is the high Priest and chief Minister according to his humanity of mans reconcilement to God the others exercise Christs vicarshipp only These pray and minister sacrifice and Sacraments in Christs stead both vnto remission of sins and the verifying his For euer Priesthood according to the order of Melchisedech so that Christ is a Priest for euer after the right order and similitude of Melchisedech for as much as he dayly doth and shall to the end of the world offer by the Priests of the new law as his Vicars the vnbloody sacrifice of his own body and blood vnder the form's of bread and wine called by vse which is the arbitratour of words and language sacrifice of the
wherof is the spirituall treasure laid vp in the Churches spirituall Treasurie and by her supream Pastour dispensed The end for which God ordained the mistery of the Incarnation was not to remit sin only but the pain of it also wherfore Christ did not giue the great price of his suffering's for sin alone but likewise for the paine corresponding thereunto in consequence of which t' is necessary that (b) According to the definition of Pope Leo the tenth that condemned Luther the Church of God possesses a spirituall Treasure of Indulgences consisting of the aboundant satisfactions of Christ and the blessed Saincts and this catholick assertion is set down in the Councils of Constance ses 8. and of Trent ses 21. c. 9. where Indulgence are named Celestiall Treasure likewise this latter Council declares that Christ hath giuen to his Church Indulgences and power to grant them when the price or satisfaction is abundant and exceedeth the greatness of the debt contracted something of it remaine vnexhausted and vnapplyed but the satisfaction of Christ was so aboundant that in respect of the infinite dignity thereof it was sufficient enough to redeeme the sins of all men joynt and seperate if it had been applyed * 1. Cor. 5. Christus mortuus pro omnibus 1. Jo. 2. ipse Christus est propitiatio pro peccatis nostris c. for Christ died for all 1. Cor. 5. and was a full propitiation for our sins and not for our sins only but also for the sins of the whole world 1. Io. 2. Wherfore something of Christ's satisfaction still remain's to shew in Ages to come the exceeding riches of his suffering's which are the spirituall Treasure reserued in the Treasury of his holy spouse the Church to the benefit of her and her children and truly the aboundant goods that a louing Husband purchaseth he leaues to the vse of his wife and children in consequence whereof Christ bath left all his aboundant and vndisposed riches of his aboundant satisfaction to the Church * Legatione pro Christo fungimur inquit Apostolus Paulus and the dispensation thereof to the supream Minister for him on earth Although all Christ's sufferings considered as merits precisely * Luc. 4. Nonne bac oportuit ChristuÌ„ pati sic intrare in regnum suum Et Philip. 2. humiliauit semetipsum vsque ad merteÌ„ mortem autem Crucis propter quod Deus exaltauit illum deâ—it ill◠〈◊〉 quod est super â—mne nomen were rewarded in the glory of his body (c) According to the holy scripture Philip. 2. Christ humbled himselfe and became obedient vnto death euen the death of the cross wherfore God exalted him and gaue him a name aboue euery name and the exaltation of his holy name neuertheless they did not receiue a full reward therby for as concerning the body's glory of necessity it doth accompany the blessedness of the soul which by naturall consequence is deriued into it if no hindrance interuene wherfore since Christ did not merit the glory of his soul that had full enjoyment of the beatificall vision in the first moment of it's assumption the glory of his body cannot be the reward of his merits neither could the exaltation of his name exhaust all his merit's since one action of Christ alone was sufficient to deserue both the exaltation and the glory of his body wherby is plainly euident that many meritorious actions exercised by Christ are laid vp in the spirituall Treasury of the Church Howeuer though it were granted that the glory of Christ's body and the exaltation of his name did equall all his actions joynt and seperate considered as meritorious to a full reward yet it cannot be said shat his satisfactory actions are exhausted therby For satisfaction is only ordained to remit temporall paine due vnto sin which was inconsistent with Christ's impeccability and sithence all the sins of the world were not sufficient enough to exhaust his satisfactions they containing an intrinsecall infinity of worth and dignity for as much as they were the products (d) The infinit prize of Christ satisfaction proceeded from the infinite dignity of his diuine person that was intrinsecally annex'd vnto it for as S. Thomas teacheth actiones sunt suppositorum But if there were an infinite vnworthines or deformity in the sinnes of all men ioynt and seperat t is extrinsicall onely because it comes meerly of the object which is extrinsicall namely God whom a sinner offendes in consequence whereof the infinite valour or worthiness of Christ's satisfaction far exceeds the vnworthiness of sin taken in it's whole possible latitude of his diuine person doubtlesse some part of these satisfactions doe remain still in the Churches Treasury to be dispensed for the benefit of the faithfull vnto remission of temporall paines due to their sins which was the sole end and motiue of all his actions considered as satisfactory because it is proper to satisfaction only to remit temporall punishment's due to sins Neither is it inconuenient that one and the same action exercised by Christ should haue somthing of merit and somthing of satisfaction for by his bitter passion he merited the exaltation of his name and the glory of his body Luk 24. Philip 2. yet other scripture-testimonies plainly declare that he suffered for us and satisfyed for our sins 2. Cor. 4 and indeed euident experience sheweth different effects to proceede from one and the same indiuiduall cause for doubtless he that charitably prayeth for his enemies by one and the same prayer may obtaine somthing of aduantage in order to them and something of reward in order to himselfe as appeareth by the promises which God hath made to such as loue their enemies and wheras the sufferings of the blessed Saints (e) A good worke is counted meritorious for as much as it proceed's from a man inuested with sanctifying grace which is the ground of merit howeuer a meritorious work is satisfactory also when it is perform'd with pain and labour had something of merit and something of satisfaction for they were meritorious in as much as they proceeded from them through sanctifying grace which is the root and prime cause of good merits and in as much as the exercise therof was laborious and painefnll they were satisfactory it followeth clearly that though God hath rewarded them with blessedness * Deus praemiat vltra dignitatem euen beyond what they did merit and consequently all their merits are fully exhausted yet because remission of temporall pain due to sin is the reward of satisfaction painfull suffering as satisfactory had no full reward in the persons of sundry blessed Saint's and therfore remained vnrewarded and vnexhausted in order to them For (f) The Council of Trent defineth that the Virgin Mary neuer committed mortall or veniall sin example the Mother of God had not the least guilt of sinne yet * Et tuam ipsius inquit S. Lucas
portransibit gladius she endured grieuous afflictions and painefull sorrows S. Iohn Baptist who exceeded in sanctity all others of his sex by Christ's owne testimony did practice extream penance and the calamities that holy Iob suffered were greater then his sin 's required as himself witnesseth in the sixt Chapter of his book saying Oh that my sins were weighed wherby I haue desernad wrath and my miseries together in the ballance as the sand of the sea this would appeare heauier in like manner it may be turly said of the passions endured by other blessed Saint's wherfore since the supream prouidence doth reward euery good work beyond what it deserueth vndoubtedly he hath assigned reward 's suitable thereto that is both in order to merit and satisfaction according to that of S. Luke cap. 21. There shall not an hair of your heads perish Wherby Christ promiseth a recompence to each good work how litle soeuer it be But if the works of blessed Saint's as meritorious only and not as satisfactory should receiue reward many baires of their head 's would perish that is many of their good works as they are satisfactory should not be recompenced which is contrary to Christ's promise Sithence the coÌ„dition of satisfaction is such that it is applyable by him that satisfyes for others distinct from himselfe as appears by S. Paul that wished to be Anathema for his bretheren and by Moses that beseeched God to blot him out of the book of life for the conseruation of the Israëlites it is conformable to reason and diuine iustice which hath a reward for euery good work that the aboundant and exceeding satisfactions of blessed Saints that remaine vprecompenced be laid vp in the Treasury of the Church vnto the remission of temporall paine due to sin which is the reward that good works as satisfaction specially challenge and vndoubtedly * 2. Cor. 12. Ego autem libentissimè impendam super impendam ego ipse pro aniâ—â—bus vestris Et S. Timoth. 2. omnia sustineo propter electos the saints themselues now departed in as much as they were inuested with the grace of charity when they did exercise their voluntary satisfactions and endured their violent passions had at least a virtuall intention to assist and profit therby the rest of the faithfull the law of charity requiring that * Vnum inquit Paulus corpus in Christo sumus Et Gal. 6. alter alterius onera portate all members of the holy catholick Church concurre mutually to the perfecting of the whole body one bearing anothers burthen and one satisfying for an other applying a meer price for temporall paine due to sinne * In Bulla Pij 5. damnatur propositio Michaelis Baij diceÌ„tis per passiones sanctorum coÌ„municatas Jndulgentijs non propriè redimi debita which is the consistency of Communio Sanctorum that christians profess in the Nicene Creed and the Apostle practiced saying Now reioyce I in my suffering's for you and fulfill the rest of the afflictions of Christs in my flesh for his bodies sake which is the Church Neither hence ought any man to infer the saint's to be our Redeemers because their satisfactions for others in order to remission of temporall punishment's if Christ's satisfactions were to be laid aside would signifie nothing being founded therin (g) Though the blood of Christ be sufficient enough to olenst a soul from both the guilt and the pain of sin neuertheless it does not procure that deliuerance vnless it be applyed by the Churches Sacraments or by acts of faith and contrition and indeed euen sectaries assert a necessity of saith and contrition vnto remission of sinnes In consequence wherof wheras Christ is said Hebra 10. with one oblation to haue consummated foreuer them that are sanctifyed it is meant as to sufficiency being that one oblation without the application thereof doth not sanctify indeed and effectually and he alone is properly our Redeemer in and by whose proper merit 's through the effusion of his blood was purchased our redemption vnto forgiueness of sinnes Collos 1. And that was Christ only One mediator of God and man and as no man ought to be said his own Redeemer according to the form of proper speech for as much as through good works of painfull satisfaction he payeth a ransome for temporall punishment's corresponding to his sins or for as much as he exerciseth an act of perfect contrition whereby his sin 's are remitted so the blessed saint's ought not to be called the Redeemers of such as receiue remission of temporall paines due to sinn's through the application of their satisfactions Neither hereby are Christ's satisfaction 's preiudiced For as the prayer that one belieuer on earth maketh for another doth nothing at all diminish the dignity of Christ's dayly praying for vs at the right hand of his diuine Father * Rom. 8. quotidie interpellat pro nobis Rom. S. since the efficacy of it is founded in the merit 's of his death and passion so the satisfactions of the blessed saint's applyed for the remission of paine due to sin doe dot lessen the infinite valour of Christ's satisfactions being they receiue from them all their worthiness and efficacy And doubtless Christ's own will was to haue it so to the end that his faithfull on earth might exercise reciprocall works of charity towards one an other and exhibit honour to such as he had translated to his kingdom of eternall blessedness being the honour done to a seruant doth redound to his lord and Master Power to dispence this spirituall Treasure of Indulgences or pardons is committed to the Catholick Church as appeareth euidently by Christ's own word's Mat. 16. saying And I will giue vnto thee the key 's of the kingdome of Heauen and whatsoeuer thou shalt binde vpon earth shall be bound also in Heauen and whatsoeuer thou shalt * Quoad verba Christi quodcuÌ„que solueris nomine solutionis non intelligitur sola absolutio iudiciaria sed etiam omnis dispeÌ„satio imo omnis fauor gratia ex vi illius potestatis facta proinde Indulgentia concessa pro extensa ad defunctum à summo Pontifice eius enim solius est dare Indulgentias per defunctis infallibiliter prodest defuncto per modum suffragij id est pro modum auxilij adiutorij Ecclesiastici eidem defuncto applicata si caetera sint paria puta si Jndulgentia fiat ex rationabili causa sique defunctus existat in gratia c. his suppositis Indulgentia applicata defuncto alicui semper est valida rata apud Deum luxta tamen Caâ—etanum Henricum Indulgentia non babes infallibilem effectuâ— respectu animae defuncti sed liberum est Deo eam acceptare vel non acceptare loose an earth shall be loosed also in Heauen wherby Christ promiseth to S. Peter and his successors in Church-gouernment authority and power for the remouing of all
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
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
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
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
can sacro-sancta the Apostolicall sea did not receiue supremacy and preeminence from the Apostles but from our Sauiour himselfe and indeed Christ founded and built his Church vpon S. Peter Mat. 16. Thou art Peter and on this rock I vvill build my Church .... and J vvill giue vnto the the keys of the kingdome of heauen Again Christ praid especially for S. Peter and after his resurrection appointed him to feed all his sheepe and lambs Moreouer S. Peter as head and Prince of the other Apostles called the first Councill which was celebrated between the Ascention and Pentecost And in the second Council mentioned act 15. spoke first and decided the matter in debate Bishop of Rome as lawfull successour of S. Peter in suprem authority and there is not any except the Roman Church that hath published and planted the one holy apostolicall faith from the rising of the sun to the goeing down therof which denoteth its vniuersality an order to place there is not any except the Roman Church that can rockon pastours and Teachers in a continuall line of succession down from S. Peter to the present times which sheweth its vniuersality in order to time there is not any Church-Gouernour saue the Bishop of Rome to whose definitiue sentence of iudgment (x) S. Anaclete Epis 1. commanded that euery hard question should be referd to the sea Apostolick because saith he the Apostles so appointed by speciall command from Christ Wherefore Tertullian calleth the Pope king of the world and stiles Rome the Chief and Apostolicall seat whether saith he wee ought to recur in all doubtfull matters relating to faith Besids S. Austin that was a member of the African Church Epis 9. addressing himselfe to Pope Innocent in order to the Pelagians whom he impugned writeth thus ... that errour and impiety of the Pelagians the authority of the sea apostolick must anathematize Again the Council of Alexandria cals Pope Felix prophanarum haresium depositor the deposer of prophan heresies hard controuersies of faith haue been referred in all ages Furthermore it is essentiall to the true Church to begett children in Iesus-Christ through the Gospell 1. Cor. 4 that is to say to bring whole countries out of darkness of infidelity into the maruelous light of Christian faith which not any except the Roman Church hath performed Sectaries like partriges haue gathered children * Ieremiae cap. 17. perdix fouet seu congregat quae non peperit Vnde S. Aug. assimilat haereticos perdici which they haue not brought forth but the Roman Church hath begotten vnto Christ a world of children both in the primatiue times for the first 500. yeares and since For Germans Bauarians Vandals Polans Sweds Danes Noruegians Hungarians Normans English and sundry other Countryes since the yeare 600. were begotten in Iesus-Christ through the Gospell by Priests and Bishops of the Roman Church as plainly appears by the ancient and modern histories written of each people respectiuely And as touching our country of Englād that embraced the catholick faith through the preaching of S. Austin a Priest and Bishop of the Roman Church after its conuersion which happened in the reign of S. Ethelbert for near a thousand yeares continued obedient to the Bishop of Rome and constant in the profession of the catholick religion as do euidence our ancient Cronicles laws common laws ordinances Records foundations of Bishopricks Cathedrall Churches vniuersities colleges and hospitalls which remain monuments of these dayes to beare clear witnes of catholick religion wherfore it is a wonder how English Magistrats come to look with so enuious an eye vpon their catholick subiects as to persecute them for conforming their conscience to the full and constant profession of all their christian progenitours CHAR. XX. OF TRADITIONS THE CONTENTS Down from the Apostles to these times the true Church of God hath been directed and gouernd by the written and vnwritten word as by laws and customs doctrines necessary to saluation which the Apostles receiued either from the mouth of Christ or from the holy Ghost by inspiration were deliuered to the faithfull of those dayes partly in written and partly in vnritten traditions if the Churches authority and vnwritten traditions were laid a side scriptures would haue nothing of waight with them vnto euincing christian religion Answeres vnto seuerall obiections propounded against the Churches traditions TRaditions are vnwrtten doctrines deliuered by the mouth of Christ or his Apostles and committed vnto the keeping of the Church (a) 1. Cor. 11. as I haue deliuered vnto you saith S. Paul keep my precepts From this sacred Text Theophilact infers that both S. Paul and the other Apostles deliuered many things which they did not set down in writing called traditions not because they are not at all written but in regard there is no express mention thereof in the holy scriptures for t is certaine that the traditions receiued from the Apostles and deliuered as it were from hand to hand for sundry ages are now written as precepts of faith and generall manners necessary vnto saluation Though the whole scripture is giuen by inspiration of God and is profitable to teach to conuince to correct and to instruct in iustice 2. Tim. 3. Yet it is not the same thing to be a profitable guide in the way of iustce and saluation and to be the sole expedient necessary therunto for a head is both profitable and necessary to preserue a man aliue neuertheless it alone without the society and ministery of the body is not sufficient enough to continue him aliue likewise the Sacrament of Eucharist conduceth to the purchase of eternall blessedness yet cannot effect it without the help of baptism and faith and the Chapter set down expresly asserteth that euen the old scriptures instruct to saluation and notwithstanding the Apostle requireth of Timothy perseuerance in the doctrines which he had heard of him besides what he had learned from them wherin he had been versed from (b) By the particles from his infancy euidently appeares that the Apostle spoke of these scriptures which Timothy had learned in his youth that is he meant the old testament being the new scriptures were not written when Timothy was a youth Wherefore when the Apostle writ vnto him that all scripture is profitable c. he could not vnderstand the whole body thereof as some sectaries vnaduisedly interprete him translating whole for all And indeed when the Apostle writ that Epistle to Timothy the whole body of scripture was not composed S. Iohn had not then put forth his Gosple and his Apocallps he writ after the death of S. Paul him infancy again albeit the scriptures be a great light neuertheless they doe not giue light to all a en within the house of God whose written doctrines they are vnless they be put vpon the candlestick of the Churches definitions and vnwritten traditions for setting these aside scriptures are but a light shining in a dark place 2.
Pet. 10. in order to many diuine ordinances in regard they doe not shew plainly clearly and euidently all the mysterious precepts of Christian faith that require necessary obseruance wherefore it is an extream weakness to infer from the light of the written a negation of light in the vnwritten word of God as to instruction in iustice and saluation and indeed down from the begining of the Church christian religion hath in all times * Trid sess 4. cap. 1. declarat veritatem disciplinä Ecclesiae contineri in libris scriptis sine scripto traditionibus qua ex ipsius Christi ore ab Apostolic acceptae aut ab ipsis Apostolis Spiritu sancto dictāte quasi per manus traditae ad nos vsque peruenerūt huiusmodi traditionū contemptoros anathemati subiecit Sectarij vero communiter reijciuns eruditiones apostolicas affirmantes omnia qua sine dispendio sulutis possunt ignorari apertè contineri in scripturis been directed and gouerned by both of the said lights that is by the written and vnwritten word as by laws and customs which kind of gouerment is common alike to euery common wealth instituted aright That this double light (c) According to S. Irenaens p. 3. con haer c. 3. 4. Tertull. l. de coro militum cap. 3. S. Basil l. ad Amphilochium de Spiritu sancto cap. 29. S. Austin Epis ad Janua there is full parity between traditions ad scriptures warrantable authority being common alike to the one and the other Wherefore S. Chrys hom 4. in 2. ad Thess saith Est traditio nihil quaras amplius T' is tradition seeke no further of written and vnwritten Traditions is of necessary and perpetuall vse in the Church appeareth by the second Epistie to the Thesalonians where S. Paul enioyneth the keeping of both saying stand fast keepe the Traditions which you haue been taught either by word or our Epistle All the doctrines necessary to saluation which the Apostles receiued either from the mouth of Iesus-Christ or by inspiration of the holy Ghost they deliuered to the faithfull of those dayes partly in written and partly in vnwritten traditions which down from the primatiue Church to the present times haue passed as from hand to hand in a continuall line of priestly succession Moreouer it appeareth clearly by the second Chapter of S. Iohns canonicall Epistle that the Apostles thought it not expedient to set forth in writing all matters of christian religion necessary to saluation for he expresly saith although I had many things to write vnto you yet would I not write with paper and inck for I trust to come vnto you and speak mouth to mouth that your ioy may bee full which he repeateth in the end of his third canonicall Epistle saying I haue many things to write but I will not with ynck and pen write vnto thee and doubtless as Christ when he said to his Disciples Io. 16. I haue yet many things to say vnto you but ye cannot beare them now meant of many mysteries of faith distinct from those he had already taught them so S. Iohns meaning was that he had other doctrines of christian faith or manners to deliuer by word of mouth then those he had written with ynck and pen and truly the particles That your ioy may be full doe import as much being meant of spirituall ioy such as faithfull christians commonly receiue when they are instructed in things pertaining to iustice and saluation and it is not in reason probable that S. Iohn should vnderstand temperall ioy in order to wordly aduantages the intent of his Epistle being to stir vp a Mother and her son vnto a vertuous life in Iesus-Christ neither is it as to reason credible that so many things which S. Iohn purposely omitted to write were set down in writing either by himself afterward or by the other Apostles afore there being no scripture testimony wheron to ground those coniectures inuented meerly by the aduersaries of vnwritten traditions Besids it is plainly euident that sundry vnwritten doctrines of christian religion which are not contained expresly in any part of the new or old Testament are of necessary credence For example we must belieue with diuine faith the receiued catalogue or canon of both Testaments to be the true and vncorrupted word of God For otherwise those holy writings would haue nothing of weight with vs as theron to relie our saluation notwithstanding not any part of either Testament expresseth the receiued catalogue or canon for example we must belieue that the true sense of the written letter is a necessary and essentiall requisit to faith because in the sense that giueth life and not in the letter that bringeth death the true word of God consists but the true sense of the written letter that is to say how (d) The Caluinists in a publick disputation with the Antytrinitarians in the presence of Iohn the second elected king of Hungary engag'd to proue by scripture the mystery of the B. Trinity but failing in their engagement the king of a Caluinist became an Anti-trinitarian the written letter ought to be taken whether in a proper or figuratiue signification is not known but by the interpretation and tradition of the Church Again we must belieue that in one God there is a Trinity of diuine persons which be really distinct one from an other and no more yet not any writing of the Apostles or Euangelists (e) According to S. Chrys hom 4. operum imperf as in Heauen so in scripture God lies hid vnseen Wherefore as all men behold this corporall Heauen and not God that dwels within it so though many read the holy scriptures neuertheless they perceiue not the God of truth that lies hid in the inward seuse thereof expresly assertes a reall distinction or excludeth expresly a quaternity of persons and truly though S. Iohn saith in his canonicall Epistle cap. 4. that there be three which beare testimony in Heauen the Father the word and the holy Ghost neuertheless he doth not say expresly * Simplex affirmatio ternarij in aliquo non excludit vel negat ibi esse aliquod quartum cū in quaternario includatur ternarium qui asserit esse tres vbi sun◠quatuor non falsum dicit three only or that these three are really distinct one from an other for he addeth these three are one in so much that the great Sabellian heretick Praxeas taught that God was but one sole person that carried three distinct names in order to three seuerall effects naming him Father in as much as he createth all things son because be was borne of the Virgin Mary inuested with human nature and holy Ghost in regard he sanctifieth all creatures Wherfore if the Apostles had not deliuer'd to the faithfull of those days by word of mouth a reall distinction in God as to personality and a reall identity as to nature and substance and the Church
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
hereticall interpretations Howeuer an answer shall of Mr. Whits proofes To wit nor is it saith he infrequent among the pious when they name a Saint or Martyr to adde whose glory God increase Hereby Mr. white either means essentiall or accidentall glory if he vnderstand an increase of essentiall glory in order to the intensnes therof he teacheth an heresy for the Church of God ascribes such an increase of blessednes * Concil Flor. in dee vnionis desinit animas beatorū videre clarè Deum sicut◠est sed alian◠alia perfectius pro diuersitate meritorum Et definitum est sess 6. can 32. iustificatum bonis operibus augmētum gratiae mereri ita profit entur veteres Patres Et ratio distributiua iustitiae exigit vt plus merenti maior reddatur morces to the Saints own merits and not to the prayers of their friends according to that saying of the Apostle 2. Cor. 9. He that soweth sparingly reapes alsoe sparingly and he that soweth liberally shall reap also liberally and indeed it is the proprietie of distributiue iustice to better the reward in order to such as deserue better and God compenseth the merits of his faithfull according to destributiue iustice but if Mr. White vnderstand an increase of accidentall glory either in order to speciall reuelations of mysteries whereof the Saints were ignorant afore or in order to a greater measure of honour and reuerence from the faithfull aliue that makes nothing to his purpose and in that sense may be meant that saying (n) According to the Roman Catholick Church a Priest preparing himselfe to say Mass prayeth thus I vill say Muss and offer in saecrifice the body and blood of our lord Iesus Christ to the prayse of God and the vvhole triumphant Court Now if by praying soe he prayeth for the blessed he prayeth for God also being he promiseth therby to offer sacrifice to the praise of both in cosequence of which S. Paul likwise 1. Tim. 1. prayed for God when he said vnto the king of vvorlds immortall inuisible sole God be bonour and glory for euer and euer amen But were it not an extream madness to think that S. Paul by praying so conceiued that he might bring vnto God an encrease of glorie Howeuer Mr. White will needs haue the words of the prayers set down in the Roman lyturgie after the offertorie Receiue vvhat vve offer to the honour of thy Saints c. to proue it lawfull to pray for Saints that thereby they may find mercy and encrease of glory But S. Thomas 3. p. q. 71. art 8. in resp ad 1. obiec saith that when we celebrate the feasts of Saints their glory is not augmented by that solemnity but we receiue greate benefit thereby and euen so saith he when we giue praise to God we and not God receiue benefit thereby from the premises clearly appeares how vnaduisedly Mr. White in the 3. account of the midle state of souls alleageth S. Greg. to proue that the blessed receiue encrease of glory through the prayers of the faithfull liuing Sed mira sunt qua docet Albius noua sunt mira stupemus noua cauemus Aug. l. 3. con Iulia. Whose glory God encrease and after that sense Christians pray Glory be to the Father to the son and to the holy Ghost Amen CHAR. XXIJ. OF FOVNDAMENTALL AND NOT foundamentall Articles of faith T' Is a moderne distinction that was ingeniously contriu'd by (a) Marke Anthony de Dominis Arch-Bishop of Spalatto became an Apostate fled out of Italy into England in the Reign of king Iames of happy memory and taught that a Christian might be saued in any sect professing the foundamentall Articles of Christian faith as for example said he euery one may attaine vnto saluation either by adhering to S. Thomas doctrine or the doctrine of Scotus Marke Anthony de Dominis Arsh-Bishop of Spalatto and brought into the Protestant Church in order to the said Churches claim vnto as to foundamentall and disclaim from the Roman Church as to not foundamentall Articles of faith that is as to errours in order to such Articles of faith as may be denyed without hurt of faith and loss of saluation though sufficiently propounded in regard whereof they beare the name of not foundamentall * Protestātes communiter constituunt hocdiscrimen inter fundamentales non fundamentales quod scilicet damnabile sit ab illis dissentire cū sufficienter proponūtur non item dissentire à nō fundamentalibus dum sufficienter proponūtur vt vniuersalitatem amplitudinē suae Ecclesiae estendant as disinct frō foundamētals which cā not be reiected without incurring both loss of faith and saluation in consequence wherof Protestans of theses dayes commonly represent the Roman Church as a naturall body that is partly sound and partly vnsound infected with sundry soares and vlcers which is to say that although the Roman Church hath continued alwaies sound at heart hauing neuer deuiated from the true doctrin of Christ as to foundamentall requisits vnto saluation neuertheless she still retaines sundry errours in order to not foundamentall requisits which they pretend to haue purged away and therby make their Church to be the same with the Roman Church as to the sound part therof Marke Antony de Dominis saw a necessity of inuesting the Protestant Church with visible existence least it might appeare to haue perished afore and with perpetuall succession of Pastors and Teachers these being of necessary vse in the gouernment therof for as much as they be essentially required to the professing of faith preaching the diuine word instructing the illiterat and administring the Sacraments which functions could neuer haue been performed if the Church of God wherof these be necessary markes had been inuisible and therby destitute of Pastors for the work of the ministery wherfore to fit vnto the Protestant Church visible existence and a series of Pastors and Teachers in a continuall line of succession down from the Apostls he aduiced such as carried on the Protestant Reformation not to quitte all claim to the Roman Church without which visible existence and perpetuall succession of their Church had been impossible since no one society of Christian belieuers appeared vpon earth when the Protestant Reformation begun that was seperated from the Church of Rome Again he saw that by asserting the Romā Church to haue in all times reserued necessary requisits vnto saluation that is foundamentall Articles of faith it might seem as to reason consonant that the Protestants departure from it had been without cause and thereby they as to reason might be counted guilty * Secundum Aug. l. 1. con Epis Parm. cap. 4. schisma omnia scelera supergreditur of deadly schism for going out from and breaking vnity and communion with a Church wherin if they had continued they might haue attained vnto saluation therfore to escape this rock he aduiced again that Protestants should represent the Roman Church
not the least sound that way teaching nothing that hath any relation to truth or antiquity In the pursuance of his ambition he makes proselytes of such as hauing their eares itching doe after their own lusts seek Masters of new notions * Scientia iuquit Apostolus Paulus inflat vbi charitas non aedificat quam sententiam frequeÌ„ter vsurpat S. Aug. As science without charity begetteth pride and pride Teachers of Nouelties so want of science without sobernes bringeth forth curiosity which maketh itching cares in order to new Masters The (c) Vincen. Lyrinen 2. p. tom 5. Bid. vit S. Patr. addresseth himselfe to Priests and Teachers in order to auoiding of Nouelties thus O Priest ô Doctor if the aiuine povver hath furnish'd thee vvith vvitt and abilities fit for exercise out out faithfully the precious stones of diuine doctrine deck and set them forth vvisely adde splendour grace and comliness but so teach vvhat thou hast learn'd that vvhile thou speak'st after a nevv method thou deliuer nothing of nevv doctrine singularity of one Doctour planteth a sect and the curiosity of many encreaseth it In the compleating of his ambition he doth not only equall but exceed the ambition * Volaterranus l. 15. Anthrop Erostratus inquit TeÌ„plum Diana Ephestae incendit nominis famae libidine of Erostratus that to perpetuate his name set on fire the Temple of Diana at Ephesus counted one of the seauen wonders of the world for the ambition of Erostratus destroyed one Temple only but the pride of a singular Teacher ruines * 2. Cor. 6. vos estis teÌ„plum Dei 1. Cor. 3. TempluÌ„ Dei estis Spiritus saÌ„ctus habitat in nobis as many temples as the Christians which by crafty dealings he seduceth and bringeth into errour euery Christian being a temple of the liuing God and the habitation of the holy Ghost and consequently as the God of Christians surpasseth in worthines Diana of the Ephesians and as a spirituall exceÌ„edeth a materiall temple so a destroyer of Christian soules goes beyond Erostratus in wickednes In like manner he exceedeth the Regicide * Ioan. Sarisburiensis polycratio Pausanias inquit cum Hermaclea percunctatus esset quò nam modò clarus euadere posset subito atqueÌ„ hic respondisset si occidisset aliquem virum clarum continuo Philippam interemit Pausanias that made his way to an euerlasting memoriall of a wicked enterprise thorow the Royall blood of Philip of Macedo which ambitiously he spilt for a singular Teacher murthereth as many * Secundum Bedam l. 3 in cap. 10. lucae quos Lucas appellat Reges matthaeus vocat iustos ipsi sunt ait ille Reges magni qui tentationuÌ„ suatum motibus non consentieÌ„do succumbere sed regendo praeesse nouernÌ„t kings as there are just men which he peruerteth and draweth from the truth Howeuer a singular Teacher will not profess openly the malice of his ambition as did Erostratus who affraid as it were to lose the renowning of his name himselfe diuulged his * Hier. l. con Heluidium cap. 8. mullo inquit prodente sacrilegium fertur ipse Erostratus in medium processisse clamitas sese incendium subiecisse sacrilegious crime for though a singular teacher is inwardly a rauenous wolfe yet outwardly for the most part he appeareth in sheep's clothing And indeed his ambition is a subtile inordinate desire of glory a secret poyson an occult plague author of crafty dealings and mother of hypocricy A singular Teacher neuer publisheth his wicked affection lest the effects therof might be therby obstructed he is like vnto a white tombe which appeares beautifull outward but within is full of filthines Howeuer that such teachers should rise euen of Christians Apostolicall prophecies giue euidence enough to beleiue so When S. Paul said 1. Cor. 11. There must be heresies euen among you he pointed at singularity of doctrine for the word heresy taken in the precise sense for a choosing and adhering vnto a peculiar opinion imports as much When the same Apostle said as is related Act. 20. I know of your own selues shall men rise speaking peruerse things to draw disciples after them he foretolde the ambition of a singular Teacher When S. Mathew said Beware of salse Prophets which come vnto you in sheeps clothing he hinted at the hypocrisy of singular Teachers which disguise their malice with a visard of outward sanctity and thereby craftily circunuent and bring into errour such as through weaknes or wauering in faith or through itching eares are giuen to nouelties (d) Vincen. Lirinen writeth of Origine that he might haue been of great authority if an exemplar life had been sufficient enough to haue made him so for he was a person of singular integrity purity learning industry c. but that gallant person saith he in regard he insolently abused the grace of God confiding in his own abilities and despising the simplicity of Christian Religion presumed that he knew more then all other men and interpreted holy Scriptures after a new mode deseru'd that the Church of God should say of him Non audies verba prophetaeillius thou shalt not hearken to the words of that Prophet Baronius in his Ecclesiasticall History An. 449. after he had said much of Eutiches the Heretick in order to his outward sanctity aduiseth the reader to learn from him that other Hereticks so comport themselues as if they breathed forth purity of faith and sanctity of manners The same Baronius writeth in his Eccles Hist An. 428. that the Arch-Heretick Nestorius with his sordide clothing pale face and lean body wherby he was counted a person of great abstinence and mortification drew many followers after him Again An. 411. of his Eccles History he relateth that Paulinus in an Epistle to S. Austin extolleth Pelagius the Heretick for great sanctity of life who notwithstanding as Baronius attesteth was a rauenous wolfe cloth'd in a Monasticall habit a new Proteus that according to place time and persons with whom he conuersed chang'd his discourse Moreouer Wicleff the first English heretick through his sordide clothing and affected humility bewitched and infected nany with his pernicious nouelties Vnder a false shew and disguise of outward holines singular Teachers in all times of the Christian Church haue spread their pernicious Doctrins as do plainly euidence the Ecclesiasticall Annals of each age respectiuely and indeed Origines Nestorius Pelagius Eutiches to say nothing of sundry others while they wantonly presumâ—d of their own witts and insolently despised the ancient plainess and lownes of Christian religion together with the generall practice therof affected outward piety thinking therby to get authority and credence to their new notions wanting ordinary Mission to preach them The actiuity of their own witts caused wantonnes wantonnes pride and pride a preferring themselues before all other Teachers of those daies yet though the end of such teachers be euill the end for which the supream
prouidence permitteth them is good for God suffereth them to be that the approu'd as gold in the fire tryed may be manifested and discouered from the holow hearted members of the Church The supream prouidence suffereth them to be that the carnall thereby may be stird vp to seek and the spirituall to clear the truth the supream prouidence tolerateth them to the end that many may be raised out of their sleep to see the day of God and be glad therof S. Aug. c. 8. de verae religione the supream prouidence suffereth them to be choosing rather to draw good out of euill then to permit no euill at all But woe to such as through their fault commit the euill that God suffereth to be CHAR. XV. OF CHRISTIAN HOPE THE CONTENTS Good works supported by diuine promises haue a good claim to the glory of Heauen which is the consistency of Christian hope God by promising maketh himselfe mans debter the assurance that man hath that God cannot faile of his promise doth not render him sure of the thing promised till he shall performe the condition of the promise made which is full perseuerance in the exercise of good works whereof no man can be certain the death of Christ brought forth Hope of life CHristian Hope is a certaine * S. August vocat Christianā spem certam exspectationem gloriae futurae expectation of future glory supported by diuine promises and perseuerance in good works the condition of the promises proceeding from diuine grace through the merits of Christ And as God cannot faile of his promise who is * 2. Thessal 3. fidelis autem Deus est faithfull in all he promiseth or falsify his word who is the eternall truth so works done a right cannot be frustrated of the reward promised being * Bona opera quae procedunt ex gratia sunt quasi pignora arahae regni caelestis pledges of full assurance which render God their (a) According to Tertull. l. depenit a good worke makes God mans debter likewise S. Austin ser 31. de verbis Domini Saith that God vnder his hand-writing hath giuen us an engagement of his promises debter not because God owes any thing that is not his own who is lord of all things and good works themselues are his (b) According to S. Austin in Enchir. c. 107. good works are the gifts of God and God by crowning our works crownes but his own gifts and indeed euery good worke conducing to heauenly blessednes proceedes from druine grace which is Gods free liberall gift gifts deriued from his grace that make them good but because the reward that his goodnes gratis and frankly promises justice performes * Hebrae 6. non enim iniustus Deus vt obliuiscatur operis vestri dilectionis quā ostendistis in nomine ipsius qui ministrastis sāctis ministratis for God is not vnjust to forget the worke and labour of loue shewn towards his name Holy Ioh hauing this full assurance of diuine promises shut vp in the cabinet of his heart was not a more illustrious king sitting in his Regall Throne then he was glorious lying on his dunghill where he rejoyced and gloried in the assurance of promised glory through Christ his Redeemer though he (c) Though I vvere saith holy Iob c. 9. perfect neuerthess my soul is ignorant therof and Salomon Prouerb 20. Who can say my heart is clean I am clean from sin and the Apostle 1. Cor. 4. durst nost pronounce him selfe iustifyed albeit his conscience was not guilty of euill Again S. Austin l. 1. de ciuit c. 12. teacheth that though we can be certain of the reward of perseuerance neuertheless we cannot besure of perseuerance it selfe since no man can know certainly without a speciall reuclatiō that he shall cōtinue in the exercise of good works till the end of his life was not sure of saluation nor yet or his own iustification Hence euidently appeares the eminency of diuine Hope aboue any human expectation for this is like dust that is blown away with the wind or like the smoake that is dispersed here and there with a tempest to the confusion of him that placeth his trust in the arme of flesh but diuine Hope doth not make ashamed it is the ancre of the soul and holds it firme and stedfast in the greatest storme of tribulation and affliction And as the ancre of a ship doth not fix in water but in the firm earth below (d) The Apostle Hebr. 6. assures us that Christian Hope entereth into those parts which are within the vail that is Sanctum Sanctorum which is an allegory taken from the ancient Tabernacle or Temple of the Iews the inward part whereof was called Sanctum Sanctorum which the interposition of a vail seperated from that part where the people assembled together This inward part was a type of the diuine Tabernacle and represented euerlasting blessednes wherasthe other part was a figure only of enjoyments proper to the present life so Christian Hope doth not stay at the porch or entry of the vaile of the Tabernacle which misteriously represents the floating waters of transitory and visible enjoyments but passeth into the inward parts therof which is Sanctum Sanctorum the holiest place mysteriously shewing the throne of the inuisible God whether is entred the fore-runner for all true beleiues IESUS-CHRIST the author of diuine Hope Christ came into the world as a great Phisician to heal the infirmities of man and he made of his own blood * Aug. sanguis medici factus est medicamentum phraenetici the phisick that healed him wherby he begot him vnto a full assurance of Hope so that it would be impossibile that he should hate him as to perdition for whom he hath shed his blood as to saluation Thus Christs death was made the Hope of life which his resurrection confirm'd Christ rising did perfect what dying he had merited and gloriously risen he entred into the inward parts of the vaile that is of his heauenly kingdom making way for all such (e) The Apostle Rom. 2. ascribes iustification to the doers not to the hearers of the law whereby is euident that not faith alone but the keeping of Gods commandements is of necessity required vnto obtaining heauenly blessednes as shall obserue his commandements to follow and to receiue the reward of eternall life that his death hath merited CHAR. XVJ. OF CHRISTIAN CHARITY TOWARD GOD THE CONTENTS God will not be lou'd for a reward that is not himselfe in the exhibition of loue God exacteth all the loue of God and the loue of the world are iuconsistent together whosoeuer loueth God a right keepeth his commandements where there is deadly transgression there is nothing of iustification as water extinguisbeth fire so each mortall sin driueth away charity out of the soul CHarity towards God is a supernaturall loue wherewith the soul being inuested loues God
new law namely outward Rite or sign promise of sanctifying grace and the institution of Christ The outward Rite or ligh as to the Sacrament of Penance is the sensible absolution of a Priest The promise of grace appears by the words of Christ Ioan. 20. Whose sinnes you shall forgiue they are forgiuen them and the institution of Christ is expres'd in the precedent words of the same Chapter As my Father sent me so send I you Wherfore the ancient Fathers treating of sacramentall Penance in order to such as are baptized teach that Christ giues power vnto a Priest to remit thereby euen occult sinnes in consequence of which they appropriate to Penance the name of a Sacrament as much as to baptism Tertull. l. de praescript adversus Haeret Ambros l. de poenit c. 7. and S. Austin l. 5. hom c. 5. compareth this Sacrament ministred by a Priest to the raising yp of Lazarus by Christ and to the vntying of his cords by the Apostles Sacrament of the new law taken in the proper sense vnto remission of sius committed after baptism and therefore named * Hieron ad Demetr vocat Sacramentum poenitentia secundam tabulam post naufragium the second spirituall boord or plank of a souls spirituall wrack Grace giuen by baptism restoreth sanctity that Originall sin tooke away grace receiued through Penance recouereth that sanctity being lost again through actuall sin A christians life on earth is a warfare against flesh and blood against principalities against powers against worldly Gouernours the Princes of the darknesse of this world and against all spirituall wickednesses which are the assaults of the deuill And for as much as humane nature is infirm and the power of this aduersary great it is impossible for any whomsoeuer to escape vnwounded without armour of extraordinary protection In regard whereof Christ hath prouided a soueraigne remedy as an effectuall cure for all the personall wound a christian might receiue in this warfare exercised after baptism and this is the Sacrament of Penance instituted by Christ himselfe (b) Christ Mat. 18. saying to his Apostles Whatsoeuer ye shall binde on earth shall be bound in Heauen and vvhatsoeuer ye shall loose on earth shall be loosed in Heauen only promised them and their successors in Priestly function authoritie and power to forgiue sinnes and inuested them in it Ioan. 20. saying vnto them Receiue the holy Ghosâ— vvhose sinnes you shall forgiue are forgiuen them Neither hath Christ left less power vnto Priest's to loose then to binde as S. Ambrose asserted against Nouatianus who taught that Priests had power to bind but not to loose 10.20 when he said to his Apostles Receiue the holy Ghost whosoeuers sius ye shall remit they are remitted and whosoeuers sins ye shall retain they are retained Although Christ alone had the * Apoc. 3. qui habet clauem Dauid c. key of Dauid which openeth and no man shutteth and shutteth and no man openeth Apocal. 30. as to supream excellency and power of remitting and retaining sins being enabled in vertue of his diuinity to open to and shut against sinners the kingdome of Heauen without help of a Sacrament neuertheless the same power as to participation and outward Ministery therof he communicated to his said Apostles and their successors in priestly function committing to them the Word of reconciliation 1. Cor. 5. That is to say the * Aug. accedit verbuÌ„ ad elementum fit Sacramentum ElemeÌ„tum seu materia proxima Sacramenti poenitentiae est confessio contritio word of sacramentall power implyed in the form of sacramentall absolution vêªt videlicet I absolue thee which ioyned to the elements contrition confession and actuall satisfaction makes the Sacrament of Penance these acts being the materiall parts therof And although Christ did not appoint this form in express tearmes neuertheless for as much as he instituted this Sacrament (c) Great is the dignity of a Priest saith S. Chrysostome hom 85. in Joan. For vvhose sinnes they shall remit are remitted to them and hom 5. de verbis Isa Vidi Dominum Speaking of the Sacrament of Penance writeth thus Heaven takes from the earth chief povver for the Iudge sitteth in earth our lord follovv's the seruant and vvhatsoeuer he shall judge here belovv God approu's aboue By the judge that sitteth in earth is meant a Priest whose judgment or sentence goes before and the sentence of God comes after In consequence of which seeing that a sentence meer declaratory cannot goe before but of necessity must follow it is euident that a Priest sacramentally absoluing a penitent is a judge taken in the proper sense wherefore S. Cyprian Epis 73. ad Iubaian S. Ambrose lapsis de poenit c. 1. 2. S. Austin l. 2. con Epis parmeni c. 11. and S. Chrysostome l. 3. de Sacerdot expound the particles vvhose sinnes ye shall forgiue of power and authority giuen vnto the Apostles as judges in order to remitting of sinnes after the similitude of an outward iudicatory Court or Tribunall wherin the penitent acts the accused and the witnesses too and the Priest supplies the part of the (d) The Council of Trent declares that no man can be restored by the Sacrament of Penance to that sanctity and integrity which he receiu'd by baptism without bitter tears and painfull labours judge in the room of Christ it is euidence enough to proue it As in an outward Court of iustice the judg giueth sentence and therby absolueth or condemneth the accused So Christ did thinke fit that a Priest as lawfull judg should pronounce sentence of absolution vnto remission of sins committed after baptisme for Christ in saying Whosoeuers sins ye shall remit are remitted substituted the Apostles * 1. Cor. 5. vbi dixisset Apostol is dedit nobis ministerium reconciliationis subiungit pro Christo ergo legatione fuÌ„givnur id est Sacardotes succedunt in munus seu ministerium reconciliationis eo modo quo Christus reconciliauit homines Deo ramitteÌ„do paccata corum vt constat av citato Textu Et Chryso hom 11. inâ—llam 2. Epis Pauli sic scribit quod igitur pro Christo legatioue fungimur idem est ac si dixisset Christi vice nos enim ipsius muneri successimus his speciall Legats to reconcile sinners to God neither is it of necessity required to the forme of a Sacrament that it be expresly set down in holy scripture the vniuersall tradition of the Church being testimony enough to proue it and euen Caluinists and sundry other sectaries doe vse in baptism the words I baptise thee for which they cannot alleadge any scripture-euidence Besides Caluin in his fourth book of institutions chapter 3. 5. 6. treating of imposition of hands exercised in the ordination of Church-minister's deriueth that ceremony from Church tradition and practice only and confesseth withall that it ought to be counted in lieu of a precept By the premises plainly
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