Christians in as much as they dayly serue God and haue dominion ouer their concupiscenâ—es declining whatsoeuer inclineth to sin are kings in a spirituall metaphoricall signification and in as much as they daily offer themselues a liuing sacrifice holy and acceptable vnto the diuine Majesty are Preists in a spirituall metaphoricall signification their works so offered being sacrifices in a spirituall metaphoricall signification Sacrifice taken in a speciall and proper sense is (c) Catholick definition of a sacrifice taken in the proper sense an outward oblation of a sensible visible thing by lawfull authority exhibited to God only no other object interuening vnto destruction or reall change of the thing offered in recognition of his supream excellency and dominion ouer all creatures In this Catholike definition of sacrifice are obseruable seuen sundry requisits's necessarily concurring vnto the compleating of a true proper sacrifice 1. Oblation for in euery sacrifice taken in the proper sense some sensible visible thing is offered to God and consequently euery true proper sacrifice is an oblation though * Secundum S. Thomam omne sacrificium est oblatio sed non è contra euery oblation is not a sacrifice in the proper sense for many things were offered in the old law namely brass siluer gold oile which were only sacrifices improperly and metaphorically 2. Outward oblation of a sensible thing for proper sacrifice is an act of heighest worship called by (d) This vsage and practise hath continued warrantable down from the begining of Christian Religion till these tymes Quem penes arbitrium est vis sorma loquendi vse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherby God is honoured aÌ„d worshipped in respect of his supream excellency in consequence whereof proper sacrifice is the chiefest kind of adoration which consisteth of some externall thing signifying the internall esteem that such as adore haue of the thing adored 3. The sensible thing must be permanent because a proper sacrifice is an exhibition of tribute due to God as king of Heauen and earth but tribute is a permanent during thing as experience teacheth in the payment of tribute vnto temporall Princes which is not a meer locution or other action enduring only for a litle while but brass siluer gold or some other permanent thing that is not flitting as are naked words 4. Oblation instituted by lawfull authority For proper sacrifice if the will of God and his institution were excluded is not an act euen of morall vertue hauing of and in it's self no goodness worthy praise nor worthiness deseruing esteem For example in the old law the slaughter or death of Lambes sheep and calfes was not more laudable then the killing of dogs wolues and hogs nay it had been far less laudable to kill those then these if God had not instituted in the old law sacrifices of Lambs sheep and calues excluding the others Furthermore the death and passion of Christ that was the most excellent and proper sacrifice considered in it self only abstracting from the (e) According to S. John the Euangelist cap. 10. Christ after he had declared to the Pharisies his power to lay down his life immediately added This commandement haue I receiued from my Father command he had from his diuine Father to giue his life for the redemption of the world is not an action of vertue because the death of Christ participated it's goodness and worthiness from the diuine command and his own will and indeed Abraham's willingnes to kill his son Isack who was a type of Christ had been a detestable wickedness if he had not had God's warrantable authority for it who is Author of life and death 5. Exhibited by a lawfull Minister for euery man is not a proper Minister of proper sacrifice but he onely who is by lawfull authority designed ordained and consecrated for that speciall charge and * Hebrae 5. nec quisquaÌ„ sumit sibi honorem sed qui vocatur à Deo tanquam Aaron sic Christ is noÌ„ semetipsum clarificauit vt Pontisex fieret sed qui locutus est ad eum tu es Sacerdos in aeternum secuÌ„dum ordinem Melchisedech no man should take this honour vnto himself but he that is called of God as was Aaron neither did Christ take vnto himselfe the office of High-Priest For he gaue it him that said vnto him thou art a Priest for euer after the order of Melchisedech And though God declared vnto the children of Israel that if they would heare his voice and keepe his Couenant he would make them * Exod. 19. si audieritis voceÌ„ meam eritis mihi in Regnum Sacerdotale gens sancta a priestly kingdom and a holy nation neuertheless they were not all royall Priest's taken in the proper sense but (f) According to S. Hierom. in quaes Hebraicis it was a tradition amongst the ancient Iew 's that down from Noe vnto Abraham the eldest son of each family was a Priest by diuine dispensation but the family of Aaron was invested with priestly dignity long after the institution of the pascall Lamb Exod. 12. and 28. so that in order to that sacrifice the ancient priuiledge granted to the eldest son of the family continued in force only such as descended from Aaron and both Saul and * 2. Paralip 26. 4. Reg. 14. Osias lepra punitus Osias were seuerely reprehended and punishad for attempting to offer sacrifice to which they were not specially deputed If euery priuate man should turn Priest and minister of proper sacrifice such vnnaturall proceeding against the law of God and nature would cause as dangerous and execrable confusion in the spirituall Church-gouerment as in ciuill State-gouerment if euery priuate man should turne king affecting to rule as king howeuer euen such Priest's as assume to themselue speciall and proper priesthood and deny speciall and proper sacrifice acknowledging spirituall and metaphoricall only open a door to the said confusion giuing occasion to euery priuate man to count himselfe as lawfull a Priest as such are being by baptism designed and consecrated to offer spirituall sacrifice and consequently as to the proper function of a Priest which is to * Hebrae 5. omnis Sacerdos Pontifex institutus vt offerat dona sacrificia offer sacrifice there is no distinction between a priuate man so baptised and such Priest's afore mentioned 6. Exhibited to God only because the end and motiue of proper sacrifice which is omnipotency or supream dominion in recognition wherof sacrifice is offered is found in God only although the catholick Church (g) According to S. Austin c. 20. con Faustum c. 21. Though Altars were erected in memory and honour of Martyrs neuertheless it was not the custom to offer sacrifice to Martyrs but to the God of Martyrs erecteth Altars in memory and honour of Martyrs and other blessed Saint's neuertheless she doth not offer sacrifice but to the sole God of both Martyrs and
transgressors of it according to S. Hieroms interpretation l. 1. cap. 7. con Pelagia And that the sacred text set down speaketh of deadly sinns appear's euidently by the subsequent words for example the Apostle addeth He that said thon shalt not commit adultery said also thou shalt not kill which are deadly sinns and if thou dost none adultery but shalt kill thou art made a transgressour of the law Again no man is counted worthy eternall life and eternall death at once no man is God friend through charity and his enemy through deadly sin at the same time but euery morrall sin rendreth a man liable to euerlasting death Rom. 6. stipendia peccati mors The wages of sin is death contrarywise charity bringeth forth life and heauenly blessednes Ioan. 14. he that loueth me shall be loued of my Father and I will â—â—ue him and wilt shew my selfe to him in consequence of which as life and death so charity and mortall sin are inconsistent together neither matters it that diuine faith and diuine hope can abide in a soul desiled with deadly sin forthese two supernaturall vertues taken precisely import nothing of that vnion and friendship which is between the Creatour and the creature that being the proper product of charity neither matters it that a naturall habit is not lost by one sole contrary act though some learned Philosophers assert otherwise for there is nothing of parity between an habit naturally produced and an habit supernaturally infused vnto continuing and conseruing a naturall habit is not required that the acts that produced it continue also to the conseruing of it a man may for some tyme haue the enjoyment of a naturall habit without exercising any act at all but the conseruation of habituall charity necessarily depends of Gods speciall influence which is obstructed through deadly sin that rendereth a soul vnworthy of it CHAR. XXXIIJ OF ENVY THE CONTENTS An enuious man hath pleasure in euill and heauines in good things through enuy a man is made worse then deuills the daughter of enuy is detraction the property wherof is to report amiss and to aggrauate wicked aspersions the mouth of a detractour is a sepulcher of corruption who soeuer harkneth willingly to a detractour cooperateth to his sin ENuy is a killing plague man that God created without corruption the deuil through enuy brought to destruction * Sap. 2. inuidia diaboli mors introiuit in mundum death came into the world together with this infection and indeed men through enuy resemble deuills for as these wicked spirits so enuious men haue pleasure in euill and heauines in good things * Aug. inuidia est dolor alienae felicitatis inuidus de bono dolot de malo gaudet the prosperity that is not their own afflictes and the affliction of other men rejoyces them they be like the syrenes of the sea that lye hid in a calme mourning and exalt themselues in a storme singing while distressed mariners strugle with the raging waues vnto sauing their lifes they noe more endure the light of good works then owles the brightnes of the sun they haue in extream detestation such as exceed them in authority godlines dignity or wealth because they cannot equall them neither do they loue their inferiors lest they may come to be their equalls likwise they despise their equalls euen vpon the scoare of equallity The sonns of Iacob through enuy sould their brother Ioseph lest he might come to bear rule ouer them Gen. 39. Cain through enuy murdered his brother Abel Gen. 4. because he saw that God had a greater kindnes for him in regard his vertue and vprightnes had rendred him more amiable in the sight of his Creator king Saul though he coueted victories ouer his enimyes neuertheless he laid wait for Dauids blood vnto taking away his life because the glory of the batles won was ascribed * 1. Reg. percussit Saul mille Dauid decem millia Mihi dederunt mille aiebat Saul Dauid vero decem millia to the conduct and courage of Dauid wherby is plainly euidenced that enuy râ—ndreth man * S. Chrys hom 4. in Mat. inuidia reddit homines peiores diabolis NaÌ„ diabolus non vult nocere diabolâ— worse then deuils for deuils do not hurt deuils but men through enuy prejudice men which as to kind and nature are alike the enuious man sharpeneth his tongue as a serpent and adders poison is vnder his lips that is wicked detraction the innate property wherof is to report euill of others in their absence which is an impiety forebidden Leuit. 19. thou shalt not curse the deafe that is thou shalt not detract from the absent that cannotheare what is objected against him Again the naturall property of detraction is to augment or aggraâ—at euil reportes and to trauell after the hearing therof as a woman that is about to bring forth a child which is a wickednes forbidden Eccles 19. If shou hast heard a word against they neighbour let it dye with the furthermore the innate property of detraction is to darken the luster of good works though neuer so clear and manifest to extenuate their greatnes or steal away the right pertaining thereto wherby plainly appeares that a detractour is an abomination to God and the worst * S. Ambrâ— asserit tolerabiliores esse fures queÌ„ vespes alia bona nostra diripiuÌ„t quam fures qui famam nostram lacerant seed of theifes for example other robbers spoile and carrie away temporall goods onely namely gold siluer and garments wheras a detracter taketh away spirituall enjoyments that is our good name which is to be chosen aboue great riches Prouerb 22. and he that detracteth is * Bâ—siliuâ— coÌ„parat detractatorem muscae quae sanam carnem percutit vlceri incidit ibi figit rostruÌ„ like a fly that makes a would in whole flesh where none was afore sitteth on and fixeth its nib in it for a detracter striues to wound such as for innocency and purity of life shine without reproofe He is like a butchers dog that lyes wait for blood and hath his lips alwaies bloody for nothing of cleanes is in the mouth of a detracter whose throat is an open sepulcher of corruption he is like a spider that turneth sweet sauours into poison conuerting good into euill he is like a swine that entering into a garden where in one quarter are beds of sweet flowers and in another part therof dunghills hasteneth from the odoriferous plants to the stinking durt which is his pleasure for a detractour passeth ouer the flowry beds of vertues and hasteneth to dunghills that is to the sinns of other men wherin is the consistency of his delight in sum he is like * Eccles 10. qui famam alterius occultè laedit similis est serpeÌ„ti mordeâ—ti in sidentâ—o a serpent that windeth and turneth about craftely carrieth fair before and stingeth behind secretly for a detractour speakes
deuotion wheras the feruour and humility in the vnlearned doe compence euen the want of an exact and distinct vnderstanding howeuer it is very expedient that euery belieuer say our lords prayer in the tongue he knowes for it is not enough to vnderstand confusedly that the petitions therin contained are good and profitable but likewise to know them distinctly Wherfore sundry constitutions set forth by Synods of Bishops require vnderstanding of words and sense as to our lords prayer CHAR. III. OF MELCHISEDECH THE CONTENTS Melchisedech a type of Christ by diuine dispensation invested in holy Priesthood offered a proper sacrifice of thanksgiuing in bread and wine Melchisedech's sacrifice figured the sacrifice Christ offered of his body and blood vnder the elements of bread and wine Christs vnbloody sacrifice sulfilled the figuratiue of Melchisedech Those which deny that Christ appointed Priests as his Vicars to offer in his room daily sacrifice of his body and blood vnder the forms of bread and wine of necessity destroy his euerlasting Priesthood according to the order of Melchisedech the practice of Priestly blessing MElchisedech was king of * Fuit salem vrbs terrae Chananaeae vt constat ex historia Genesis quae fuit filijs Israel à Deo promissa iam dicta Iudaea Palestina seu terra sanctae salem that it by interpretation of iustice and Peace (a) According to holy scriptures Melchisedech was a Priest priesthood taken in the proper sense for he is called the Priest of God most high Gen. 1. and Hebrae 7. and this catholick assertion the ancient Fathers haue vnanimously taught as likewise Philo Iudae l. de Abraham a Priest of God most high counted without Father and mother without kindred without beginning of daies or end of life the holy Scriptures no where making mention of his genealogic He met the great Patriarch Abraham as be returned from the slaughter of the kings brought forth bread and wine which he (b) All the ancient Fathers that florish'd in the years 100.200.300.400 namely S. Irenaeus S. Hypolitus S. Chrysostomus S. Ambrose S. Hierom S. Austin c. teach that Melchisedech offered a sacrifice of bread and wine and S. Cyprian Epis 63. ad Caecil saith expresly that Melchisedech Priest of God most high made an offering of bread and wine and in an other place he calleth the sacrifice of Melchisedech the Image of Christs sacrifice offered vnder the forms of bread and wine so that according to S. Cyprian Melchisedech said Mass figuratiuely his sacrifice being a Type or figure of the sacrifice of the Eucharist and doubtless Melchisedech brought forth bread and wine with an intent to offer a sacrifice of thanksgiuing for the great victory Abraham had won and not precisely to refresh the souldiers who needed no meat hauing refresh'd themselues afore Gen 14. Howeuer t' is probable that Melchisedech did distribute amongst the souldiers of Abraham the bread and wine which he had consecrated in representation of the sacrifice Christ offered at his last supper wherin he consecrated bread and wine and after gaue them to his Apostles and indeed Clemens Alexand. l. 4. stroma Calleth the meat Melchisedech distributed sanctifyed nourishment and S. Epipha ser 55. affirmes that Melchisedech gaue to Abraham and his souldiers consecrated bread and wine offered in sacrifice to giue thanks to him whose Priest he was for the obtained victory and afterward blessed him which shews his excellency aboue Abraham who was a Priest also and consequently aboue Leui and all the Priests of the old law that came out of the loyns of Abrahā (c) S. Paul Hebrae 7. saith that without all contradiction the less is blessed of the better signifying therby that Melchisedech was a greater Priest then Abraham whom he blessed moreouer the Scripture Text teacheth that to bless after a sacred manner is proper to Priestly function in consequence of which without all contradiction a Priest is greater in dignity then any temporall Prince that wanteth authority to giue sacred benediction As Melchisedech blessed Abraham so Priests num 6. were commanded to bless the people and Christ Mark 10. blessed young children and his Disciples Luk 24. and after the same manner the Bishops and Priests of the catholick Church bless lay-people and other creatures namely Agnus Dei bead's Crosses medal's candles Ashes Palmes Belles new shippes c. all which creatures are sanctifyed by the word of God and prayer for so the Church blesseth all such things by express invocation of God alwaise vsing this preface Adiutorium nostrum in nomine Domini Our helpe is in the name of our lord and so beseecheth God to bless consecrate and sanctifie his creatures in vertue of his passion and death suffered on the Cross that so they may be deliuered from the power of Satan and become beneficiall to men and the Church concludes all benedictions Per Christum Dominum nostrum For it is the prerogatiue of the greatest Priest to blesse the lesser besid's Abraham gaue him tithe which doth euidence the others exceeding dignity yet in these excellencies Melchisedech was a type only of Christ in whom the reall verity was contained Melchisedech as king of iustice and peace by interpretation was but a shadow of Christ who was and is actually and indeed king and Authour of both for he came into the world * Zachar. 9. Ecce Rex tuus venit iustus Saluator a just and peaceable king that * 1. Cor. 1. qui factus est nobis iustitia sanctificatio redemptio justified and reconciled man to God and his Angells Melchisedech as Priest of God that offered a sacrifice of bread and wine was a figure of Christ the son of God who being anointed Priest by the holy ghost offered (d) S. Austin in psal 33. saith that Christ instituted a sacrifice of his body and blood according to the Order of Melchisedech that is vnder the forms of bread and wine And l. 6. de ciuit c. 22. speaking of Melchisedech's sacrifice therin saith he first appeared the sacrifice which Christians offer to God and therby is fulfilled the propheticall saying Thou art a Priest according to the Order of Melchisedech a sacrifice of his own body and blood vnder the forms of bread and wine at his last supper Melchisedech as Priest without beginning of daies or end of life signifieth the continuance of Christ his Priesthood for euer in as much as Priests instituted by and substituted vnder Christ as his proper Vicars shall continually offer to the end of the world the vnbloody sacrifice that Christ himselfe celebrated in his last supper neither can any man in reason deny but that Christ euen then offered an vnbloody sacrifice for that were to auerre that Christ did not fullfill the figuratiue sacrifice of Melchisedech and consequently that he was no Priest according to his order or similitude since it cannot be proued that Christ at any other time did offer a
debt liable to satisfaction Neither doth this preiudice Christ's satisfaction for though in order to it 's own value and efficacy it is more then abundantly sufficient to ransome all sins whatsoeuer ioynt and seperate neuertheless it causeth remission only according to the disposition of the subject to which it is applyed after the similitude of naturall causes which how potent and actiue soeuer they are themselues yet the subjects on which they worke put bound's to their actiuity and efficacy in working wherfore as it doth not argue insufficiency in naturall causes though they doe not produce effect's proportionable to their efficacy through the indisposition of the subjects so neither doth it argue imperfection in Christ's satisfaction to the preiudice therof although sin's are remitted thereby as to their malice and eternall paine the temporall paine remaining vnremitted through remissnes of a penitent's contrition By the premises euidently appeares the extream weakness of modern sectaries that acknowledg inward penance only which is a detestation of sin together with a purpose of amendment (b) S. Cyprian l. de lapsis treating of Confession in order to secret sinnes mentions expresly satisfaction as a part of true penance Et confiteantur ait singuli delictum suum dum adhuc qui delinquit in saeculo est dum admitti confessio eius potest dum satisfactio remissio per Sacerdotem grata est apud Dominum and a litle after exhort's sinners to turne to God with their whole heart and to appease his wrath through fasting praying weeping and wailing and according to S. Ambrose trac ad Virginem lapsam cap. 8 if a sinner shall not be indulgent to himselfe God will shew him indulgence that is if he shall punish himselfe God will not punish him and reiect outward penance which is called satisfaction belicuing that God * Concil Trid. sess 6. can 30. si quis post acceptam iustificationis gratiaÌ„ cuilibet peccatori poenitenti it a culpam remitti reatum aternae poenadeleri dixerit vt nullus remaneat reatus poenae temporalis exoluenda vel in hoc saeculo vel in futuro in purgatorio antequaÌ„ ad regna caeloruÌ„ aditus patere possit anathema sit doth neuer inflict temporall punishment's for sin's whose mortall malice and eternall paine due thereto is pardoned afore for the scripture-testimonies alledged doe plainly demonstrate the contrary Besides although the malice or deformity of sin be the sole cause of temporall paine neuertheless it is no formall or materiall cause it is but the efficient morall cause only which is not allwaies in being together with it's effect as clear experience teacheth in things physicall and morall and therfore no man ought to infer from the remission of the malice of sin the remission of all paine corresponding thereto Again albeit that remission of eternall paine be a greater thing and far more difficult then is the remission of temporall paine neuertheless that doth not of necessity infer this for an outward Court of Iustice often times doth spare a malefactours life that deserueth death enioyning him a penalty that is a lesser thing To forgiue a greater punishment is not to forgiue a lesser that hath noessentiall connection with the greater and indeed though eternall pain be inconsistent with the remission of the deformity and malice of mortall sin in as much as sanctifying grace wherby such remission is purchased doth constitute a sinner a child of God Heir of Heauen and coheir of Christ howeuer sanctity and temporall paine are not incompatible together God tooke to mercy again the children of Israel that had made them God's of gold which they adored being pacified by the prayer of Moyses for their Idolatry Exod. 32 (i) Exod. 32. Our lord therfore plagu'd the people for the fault in order to the calfe that Aaron had made Where the particles Therfore for the fault giue euidence that the sole reason which mou'd God to punish them again that is after the prayer of Moses had appeas'd him was the sin of Idolatry afore pardoned as to the guilt thereof neither does Caluin deny in his Comment on the same Chap. of Exod. but that the fault was remitted afore yet afterward he did visit that very sin vpon them with temporall punishment's as doth euidence the same Chapter To conclude all primitiue Fathers of the new lawe doe not exhorte Christians only to turne vnto God with inward contrition of heart * S. Cypria ser 5. de lapsiâ— Oportet inquit orare impensius rogare diemluctu transigere vigilâ—â—s fletibus noctes ducere tempus omne lacrymosis lamentationibus óccupare but also with praying fasting mourning weeping Almes-deed's and other painfull afflictions Wherfore it is meer foolishness to belieue that God is pacified by inward penance which is detestation of sin and not by outward penance which is satisfaction for temporall paine due thereto together with reparation of the injury which God suffereth by sin Neither doth the saying of S. Paul Ephes 5. viz. No man euer ye hateth his own flesh but nourisheth and cherisheth it infirme this christian doctrine for the same Apostle 1. Cor. 9. confesseth that himself punished his flesh saying I beat down my body and bring it into subiection Though no man can hate his flesh out of hatred to his flesh precisely yet he may punish his flesh out of hatred to the many miseries the rebellion therof brings to the soul and indeed God * Apo. 3. ego quos amo arguo castigo chasteneth the flesh of as many as he loueth CHAR. XIV OF INDVLGENCES THE CONTENTS The Church of God inheriteth the aboundant satisfactions of Christ and his Saincts vnto remitting of temporall paines due to sinnes pardoned afore as to the guilt thereof which is the consistency of the Churches Indulgences or pardons the dispensing whereof is proper to the Church-gouernours which vse less or more moderation in the releasing of temporall punishment's according to tymes places and persons greater-penances and fewer pardons agreed with primitiue christians that carryed about the dying mortifications of their crucified Lord there is nothing of substantiall difference between ancient and modern Indulgences as those so these import remission of temporall pains not onely in the Ecclesiasticall before men but likewise in the diuine Court of Iustice in the sight of God sundry kinds of Indulgences set down The state of grace necessarily required vnto the gaining of them INdulgences are remission of temporall pain due to sins pardoned afore through the application of the (a) Pope Clement the sixt Extra vnigenitus Tit. de poenit calleth the prize of Christ and the Saincts satisfaction 2 Treasure taken in spirituall signification after the similitude of a corporall Treasure laid vp and conseru'd for the common vses of a community or common wealth without being propriated to any particular person aboundant satisfactions of the blessed Saintes and Christ's specially the value and worth
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.
no definition was past and that vpon notice of any he should be most ready to embrace the sense and defend the sentence of the Church which testimony giueth euidence enough to belieue that Pope Iohn neuer defined the said controuersy As the Catholick Church guided by the holy Ghost asserteth the Saints reigning with Christ to haue actuall enioyment of blessedness so likwise declareth them to be our Aduocats mediatours and intercessours in the sight of God Although the office of aduocation mediation and intercession (g) Although Rom. S. Christ is said to make intercession for vs neuertheless the Churches custom is not to say Christ pray for vs but Christ haue mercy of vs. Thereby preferring his diuine before his human nature that is we pray vnto him as God and not as man and this Church practice taketh away the occasion of erring with the Arians which denyed the diuinity of our Sauiour Christ is proper to Christ alone as to the most excellent manner thereof for as much as he only without the helpe of man or of any Angel through the proper merits of his own passion and death on the crosle payed the full ransom or price of all sins whereby he reconciled vs to God in respect of which the Apostle calleth him the * Est vnicus mediator Christus ratione scilicet ac medio redemptionis qui proprio sanguine in cruce effuso nos ab inferno à diabolo ira Dei Patris redemit eidem nos reconciliauitâ—â—â— est aut◠〈◊〉 solus mediator ratioue medio intercessionis precum onely mediatour between God and man 1. Cor. 2. that is the sole singular mediatour taken in the singular sence of redemption after which sort also he is our sole Aduocate and Patron that by himselfe alone procured for vs mercy in the sight of his diuine Father and truly noe Christian asketh or obtaineth grace in this life or glory in the next but in vertue of his merits neuertheless the Apostles and Saints in Heauen and the faithfull on earth that deale with God by intercession and mediate with Christ by prayer also vnto procuring for vs saluation lay clame rightly to the office of an Aduocate and mediatour taken in a more large sense according to the common vsage of speech and the scriptures euidence as much which attribute the name of mediatour to Moyses Ieremy the Apostles and others as clearly proueth S. Cytill l. 12. Thom. cap. 10. also they giue the name of Sauiour and redemer to meer creatures Iud. 3.92 (h) S. Bernard ser that begins Signum magnum apparuit Teacheth that there is need of a mediatour to the mediatour Christ neither is there any better or more profitable then the Virgin Mary The obedient Virgin Mary saith he is made the aduocate of the inobedient Virgin Eue wherefore the holy Church calleth the Virgin Mary our Aduocate besids S. Greg. Nazian ora ad Grego Nysse asserts that Martyrs are mediatours between vs and God and so teacheth also S. Chrysostome in psal 50. and S. Hierom Epis ad Vigilant cap. 3. if the Apostles saith this great Doctour of the Church and Martyrs inuested with their bodyes did pray for others when they ought to haue been solicitous for themselues they pray rather for vs now being deliuered from their bodyes after their victories crownes and triumphs Again S. Austin Epis ad Paulinum calleth Bishops the peoples Aduocates in as much as they giue them their benediction Esdras 9.27 Act. 7.35 Wherefore Christ is our Aduocate after a far nobler manner then the Saints are Christ maketh intercession for vs in as much as he representeth to his diuine Father his own merits in our fauour The Saints in as much as they offer for vs their prayers through the merits of Christ Christ exhibiteth for vs what is his own Saints offer for vs what is Christs and therfore are but inferiour and secundary intercessours which neuer ask or obtaine any grace for vs but through Christ our lord which is the close of all Church prayers addressed to the blessed Saints in consequence of which the greatness of Christs glory suffereth nothing of preiudice but rather is illustrated thereby since through the immensity of his merits he did not procure only that his own prayers should be graciously heard and accepted in the sight of his diuine Father but likwise the prayers of euery one offered in his name aright in regard wherof the Apostles Martyrs and other Saints that reigne in Heauen hauing here on earth * S. Cypria magnus charoruÌ„ numerus nos in coelo exspectant .... de sua salute securi pro nostra soliciti espoused the generall interests of their neighbours and after the imitation of Christ their head promote by intercession the spirituall aduantages of all notwithstanding that their own concernments might haue exacted of them their whole employment in the behalfe of themselues being not then certain of heauenly blessedness doubtles whereas now they enioy a full assurance of the crownes of iustice which their victories haue merited their desires to aduance the spirituall interests of their friends on earth abound more and their charity soliciteth more for our admittance into Heauen to be partakers of their inheritance in the light of glory Coloss 1. * Tom. 1. Conciliorum Epis 1. S. Clemens in initio S. Clement in his Epistle to S. Iames called the brother of our lord auerreth that S. Peter encouraging him to accept after his death the gouerment of the Church promised that after his departure he would not cease to make intercession for him and his flock therby to ease him of his pastorall charge Likwise * Ser. 3. in anniuersario die assumptionis S. Leo the great that succeeded in the Church-gouerment ascribeth the good administration therof to the prayers of S. Peter to whom Christ said before his passion and thou being conuerted confirme thy brethren and after his resurrection feed my sheepe my lambs And indeed S. Peter himselfe saith in the first Chap. of his second Epistle that he would endeauour after his decease that the Christians of those dayes might haue frequent remembrance of the things which he had taught them wherby it is euident enough that the Saints departed haue * S. Grego l. 4. dial ca. 33. quid est quod ibi nesciunt vbi scientem omnia sciunt Loquitur de sanctis in caelo Deum clarè intuentibus vnderstanding and memory and in earnest otherwise the comparison Christ made Math. 22. to wit the Saints are as the angels in Heauen had been very impertinent for * Euseb l. 6. cap. 4. refert Potamiena cum iret ad maatyrium promisisse se post mortem suam impetraturam à Deo misericordiam pro Basilide qui fuit vnus ex militibus qui ducebant illaÌ„ ad locuÌ„ supplicij the heauenly Angels (i) It appears euidently by Christs owne words Luc. 15. how