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
hereditary vice that passed from our first parent vpon (a) The Apostle Rom. 5. teacheth that as by one man sin entred into the world and death by sin soe death went ouer all men in whom all men haue sinned all mankind The preuarication of Adam did not prejudice himselfe only (b) Concil Araus 2. can 2. condemnes such as assert Adams transgression to haue preiudiced himselfe only and not his posterity This Canon is set down in the Council of Treat sess 6. but also the posterity God did not giue him originall iustice so peculiarly as that it was not intended to all others descending from him yet his diuine wisdom put in his will the cause of hauing or wanting it (c) God had constituted Adam head of all mankind as to hauing or wanting Originall Iustice in consequence of which the will of Adam he being head of all human nature contained the wills of all men taken in the morall sense as to keeping or losing Originall grace God hauing plac'd in his will the cause that might preserue or lose it yet though the will of Adam taken in the proper reall sense was the same when he sinned and when he repented howeuer it was not the same morally because he sinned as a publick and repented as a priuate person only and therfore his repentance profited himselfe alone whom he had constituted chief head of all men and his disobedient carriage depriued all of the intended grace (d) S. Anselm l. de Concep Vir. c. 26. nameth Originall sin nakednes of Justice due that is a priuation of Originall Iustice iustifying grace being due to euery man from the integrity of creation and lost by Adams preuarication the wanting where of is originall sin so named because it proceeds originally from Adam by the conveiance of * CoÌ„cil Trid. definit peccatum originale in omnes traÌ„sfundi per propagationem propagation accompanied vith carnall concupiscence as the conduit of its passage to all his race (e) S. Austin l. 3. oper imperf teaches that originall sin is not only a sin but also the pain of sin whereby t' is euident that originall sin is not the actuall personall sin that Adam committed which could not be the pain of sin for sin a fore was not come into the world Whereby plainly appeares that the actuall and personall sin of Adam that preceded propagation is not originall sin contracted by propagation Besides this passeth vpon all men and consequently is common but personall and common are diuers and inconsistent together Howeuer it is the effect of the personall sin yet so * Sap. 10. eduxit illum Adam à delicto sico that the washing away of that was not to proue a cure for this It was in Adams power to hurt but not to cure the wound He made his own peace with his Creator by the vertue of true repentance (f) S. Austin l. 3. de lib. arb saith that it were not as to equity consonant that Adam should beget children better then himselfe but could not therin include his family as he did in his fall wherfore though justifying grace had cleard him of the guilt of sin notwithstanding he begot children that were sinners Euen so pure grain sown in the ground produces corne with chaff and straw good grapes bring forth wild grapes good oliue trees wild oliue trees and circuncised Iewes vncircuncised children As originall grace is the life of the soul so is originall sin which is the priuation therof the death of the soul and therby distinct (g) S. Austin l. de pec ment remis expresly teacheth that carnall concupiscence which the Apostle calleth lex in membris remaines after baptism in consequence whereof t' is noe sin sin taken in the proper sense for baptism leaueth nothing of vncleaues in him that is baptised aright Again lib. de nup. concup and in sundry other places of his writings he declares that baptism doth not wash away concupiscence thereby distinguishing originall sin which baptism fully destroyeth from concupiscence Moreouer S. Austin l. 2. de nup. concupis plainly affirmes that the conflict or rebellion that comes of carnall concupiscence is not damnable though troublesome because of the extream vnquietnes which it foment's from carnall concupiscence which is not mortall and damnable because it doth not perfect sin though it is very troublesom because it foments disquietnes * Gal. 5. care concupiscit uduersus spiritum for it is the law in the flesh that resist's the law of the mind And albeit that baptism washeth originall sin out of the soul yet it doth not wash concupiscence out of the flesh * Aug. illa concupiscentia ex nobis ipsis inobedieÌ„tia iustissimo reciprocatu inobedientibus reddita est which is a disobedience laid vpon all flesh by just reciprocation for the disobedience of the first flesh Whereby is plainly evidenced that concupiscence (h) S. Austin l. 3. coun Iulian. teaches that concupiscence does not proceed from God but from sin wherefore S. Paul sometymes call's concupiscence sin for as much as it came of sin and inclines to sinning And indeed t is noe sin sin taken in the proper sense for à free voluntary act of transgression against the law of God Wherefore the Council of Trent hath defin'd that it is not properly a sin as it is left in the regenerated through baptism because as S. Austin teacheth concupiscence does not perfect iniquity and it is left after baptism to a good intent namely to be the seed of a spirituall warfaire vnto exercising of the soul in humility vertue and godlines is not made by God but by the sin of the flesh Howeuer the supreame prouidence lets it raign in the flesh euen after baptism that the flesh may minister matter of vertue to the spirit Though the Children of Israël Gods chosen people passed the red sea which is a Type of Christian baptism came safe to the land of promise which is a figure of sanctifying grace that baptism confers and droue away the Cananites their enemies that possessed it afore which denotates the Deuil that the Sacrament of baptism cast's out of the baptized neuertheless the supream providence left in the mids of them a Iebusaeus whereby is represented carnall concupiscence that daiiy four ented disquietnes continually quarielling fighting and prejudicing them extreaâ—ely After the same manner the desires of the flesh fight whith and sometymes ouercome the spirit not by strengh but by flattery The flesh is like the alluring Dalila that through fawning sweet enticing words mastered Sampson who exceeded her farre in strength carnall concupiscence is a faire spoken lady that tempteth the spirit as Eue did Adam and if it finde not the spirit circumspect watchfull without sleeping and extream swift in flying from its allurements as Ioseph did from the wanton lady of Egipte it will gaine the victory infallibly in consequence of which euery Christian
a perfect representation of Christ's death and Passion suffered on his Cross must precede the eating of that bread and drinking of that drink for Christ's death and Passion was (g) S. Austin l. 13. de Trinit c. 17 Epis 49. quaes 3. attestes that it is foretold in the old Testament that there should be in the law of grace a true proper outward visible sacrifice again it is foretold that in the last age of the new Law that is when Antichrist shall come the vsuall sacrifice shall cease which giue euidence enough of the continuance of som one sacrifice in the law of grace till the time of Antichrist Which cannot be meant of a Metaphoricall and invisible sacrifice being that kind of vnproper sacrifice will not cease in the dayes of Antichrist according to the holy Prophets Dan. 12. and Isaias cap. 10. a proper special sacrifice that cannot be represented perfecttly by a Sacrament but by a sacrifice wherin destruction must interuene necessarily either by death if what is offered by a liuing thing or by fraction if what is offered be a hard and drie thing as breard or by effusion if what is offered be a liquid thing as wine which experience sheweth in all the sacrifices of the law of nature and Moyses And indeed the end and innate propriety of a proper sacrifice being an externall sensible act of supream adoration is to signify God's omnipotency as to his power ouer life and death wheras a Sacrament signifieth the sanctifying of such as belieue in and serue God which is but the product or effect of Christ his bloody sacrifice If perfect representation of the sacrifice of the Cross could be attributed to any Sacrament it were to be ascribed to the Sacrament of Baptism wherby as the Apostle saith Heb. 9. Weare buried with Christ into his death Neuertheless Baptism doth not represent the death of Christ but the death and resurrection of him that is baptised Baptism signifying that he that is baptised doth die as vnto sin and rise as vnto newnes of life neither is Christ said to die in Baptism as he is belieued to be immolated in the sacrifice of the Eucharist Furthermore as * Sanguine hostiae obsignabatur vetus testamētum vt post Moysen declarat Apostolus Hebrae 1. Moyses began and dedicated the old Testament law or Religion in the blood of calfes contained in his cup saying This is the blood of the Couenant c. So Christ began and dedicated the new Testament in his own blood contained in the Chalice of his last supper saying This is the Chalice the new Testament in my blood c. Luc. 22. which the other Euangelist's more plainly expresse introducing Christ to say This is my blood of the new Testament wherby is euidently certaine that Christ's blood in the Chalice shed in an vnbloody manner was the blood of sacrifice and consequently in that sacrifice which is the sacrifice of the Eucharist consisteth the externall Religion and proper seruice of the new Testament as the outward Religion and soueraigne worship of God in the old law did consist in the sacrifices therof vnder which it was established Heb. 7. And though Christ hanging on his cross did confirme and ratify the new Testament yet he made it only at his last supper when he said This is the Chalice the new Testamēt in my blood or this is my blood of the new Testament For then Christ was free and aliue wheras on his cross he was deuested of liberty and depriued of life and consequently not in a condition to make it the making of a Testament being an act of a person free and aliue Also though Christs death and passion was the perfect sacrifice that (h) The Apostle Hebrae 1. teacheth that Christ By one oblation consummated for euer them that are sanctifyed where by one oblation is meant the sacrifice of the Cross which the Apostle there calleth sacrifice of consummation that is of generall redemption and indeed that sacred Text speak's onely of the sacrifice of the Cross not mentioning the sacrifice of application that is the sacrifice of Mass called the sacrifice of the Altar or the sacrifice of the Eucharist wherby the sacrifice of generall Redemption called the sacrifice of the Cross is particularly applyed and offered daily in all places of the Church vnto sanctification of life And indeed to affert that Christ onely once offered himselfe to God the Father were a manifest blasphemy since Scripture Testimonies shew euidently sundry oblations Christ made of himselfe For example he offered himselfe in the tyme of his conception and during his aboad on earth he made seuerall offerings in order to his own person for he offered his body his soul his life his fasting his praying his watching his sighs and teares howeuer the offering of his body in a bloody sacrifice was made once onely consummated the generall redemption or remission of all sins whatsoeuer as to sufficiency neuertheless that bloody sacrifice enduring only for a day of time could not be the externall sacrifice which the people of the new Testament might haue recourse vnto euen to the end of the world and to auerre the taking away of such externall sacrifice is to acknowledge the taking away also of externall Priesthood sacrifice and Priesthood being correlatiues and consequently the * S. Cypria de coena Dom. asserit nullam posse esse Religionem si sacrificium corporis sanguinis Christi auferatur abolishing of the new Testament for if the Priesthood and sacrifice therof be disannulled then of necessity must there be an abrogation of the law that was established vnder them Furthermore it is conuincingly manifest that it was an externall proper sacrifice which Christ offered at his last supper for the one oblation according to the order of Melchisedech which succeeded (i) That one sole sacrifice of Christs body and blood succeded in the room of many sacrifices is a catholick assertion vnanimously taught by the ancient Fathers And S. Aus l. 8. c. 27 l. 17. c. 20. de ciuit l. 3. de bap c. 19. names the sacrifice of Mass the sacrifice that sufficeth for all sacrifices which were offered in the old law for as much as the body of Christ is offered in the room of all those sacrifices in the room of all the sacrifices of the old law was that one or none was that one but that one was an externall proper sacrifice and cannot be meant of the sacrifice of the Cross that being rather after the order of Aaron since it was celebrated in reall effusion of blood then after the similitude of Melchisedech who offered no bloody oblation Besides all the necessary requisits vnto proper sacrifice are plainly obseruable in that action that Christ vsed in instituting and celebrating the Eucharist at his last supper 10. is obseruable Christ himself that is a Priest instituted by legall authority and more solemnly made then all the Priests
(c) S. Austin l. de bono coningij cap. 6. names mortall sin deadly crime and Epis 89. and in sundry other places he calleth offences which are not deadly and therfore commonly nam'd veniall sinnes litle fault 's of which the Apostle S. Iames cap. 2. in many things vve sinne all And S. Mathew cap. 6. foregiue us our treipasses c. and of veniall sinnes the Mileuitan synode interpretes these scriptures so that the iustest man that liues is liable to veniall sinnes and veniall defects and therefore counted imperfect they continue depriued of blessedness till all imperfection be purged away As a Iudg doth not punish all offences with death and as one man after that he is reconciled to another that hath iniured him demandeth some satisfaction for the iniury done for Dauid though he pardoned Absolon his offence Yet he did not suffer him * Reg. 14. Dauid condonauit filio suo Absoloni peccatum sic tamen ci placatus addit reuertatur in domum suam faciem meam non videat to abide in his sight or in his house so God though he doth not punish all sinnes with eternall death some hauing nothin g of mortall malice and though he receiueth a grieuous sinner into grace that casteth away all his mortall transgressions and turneth vnto him with a new heart neuertheless he doth not admit him to his glorious presence till he hath made full satisfaction as to the reparation of he injury done him wherby it is clear that God neither in this life nor in the next * Prouerb 23. Tu virga percuties eum animam eius de inferno liberabis Item Tob. 13. Tu flagellas saluas deducis ad inferos reducis chasteneth sinners that haue turned away from their iniquity as his enemies to destroy them but as his children to make them fit and proper for the enjoyment of their heauenly inheritance This catholick truth all antiquity acknowledgeth Councils define the approued vniuersall practice of christian Churches teacheth and authority of scriptures warranteth The second booke of the Machabees prayseth the noble Iudas (d) Judas Machabae us piously conceiu'd all or at least many of his souldiers to haue dyed godly that is in the state of grace and though they might haue coueted and detain'd some part of the siluer and gold that was on the Idols contrary to the commandement of God Deut. 7. Neuertheless we ought not to infer from thence that the same souldiers did not repent of that sin before their death or that by doing so they committed a deadly sin being they might want sufficient instruction and recogni zance in order to that law Howeuer t' is certain that Iudas Machabaeus appointed a sacrifice to be offer'd for those only which dyed godly As to the books of the Machabies S. Austin l. 18. de ciuit cap. 3. attests that though they be not contained in the Iew 's Canon or Catalogue neuertheless the catholick Church counteth them for canonicall Besides the third Council of Carthage whereof S. Austin was a member placeth he Machabies in the number of diuine scriptures who iudged that it was a holy and good thought to pray for the dead that they might be deliuered from sin and therfore sent three thousand drachmes to Iesusalem for the offering of a sin-sacrifice in regard of his souldiers that were ssaine in the holy warr belieuing that there was great fauour laid vp for those that died godly that is in the state of grace and since this action of religious piety cannot be meant in order to blessed soul's these hauing ful enioyment of blessedness nor in order to damned souls these being sentenced to eternall fire it is plainly euident that the meaning thereof is in reference to good souls which are neither in Heauen nor in Hell but in a third place suffering vnto heauenly blessedness this doctrine the Apostle teacheth * Ex scriptura 1. Cor. 3. Patres Latini in Conlio Florent PurgatariuÌ„ dari definiunt Et quod ibi Apostolus intelligat igneÌ„ PurgatoriuÌ„ testantur Orig hom 25. in Exod. Jtem Aug. in Enchyrd c. 68. l. 21. de ciuit c. 2. 26. 1. Cor. 3. where he affirmeth that after this life some souls are saued by fire saying If any man's work 's burne be shall suffer preiudice but he shall be saued himselfe yet so as it were by fire In which scripture he distinguisheth two kind's of work 's that a catholick christian constituted in the state of grace exerciseth whereof some are meritorious and in as much as they containe nothing of vncleaness or imperfection the Apostle compareth them vnto gold siluer and precious stones which can receiue no detriment through fire therby signifying that such souls as build on the foundation that is Christ and his grace works of gold siluer and pretious stones which is to say pure and holy actions without mixture of vncleaness (e) According to holy scripture fire shall trye all works yet not so as that all works and all the workers shall haue their tryall in burning flam's but because fire that is ordain'd to purge out of our works the dregs of corruption is said to trye works which haue nothing of vncleanes because the fire does not touch them in regard of their purenes Which is s. Ambroses explication in Psal 118. and after the same manner wild beasts are said to haue tryed many martyrs though they touch'd not their sacred bodyes will suffer no preiudice by fire in the day of particular or vniuersall Iudgment but there be other workes built vpon Christ as the foundation which include small defects and imperfections to wit veniall sinnes only which the Apostle nameth Wood bay or stubble that do consume in the fire wherfore such soul 's as be charged with this kinde of vncleane works doe suffer detriment in the day of particular Iudgment remaining afflicted by fire till all vncleaness be purged away and this to be the true meaning of the Apostle his own words explicated aright do clearly euidence For first that by gold siluer and pretious stones be vnderstood good work 's pure without thout staine orthodox writers vnanimously grant Secondly that by wood hay or stuble are meant veniall sinnes it is manifest enough because the Apostle expresly doth assert that the works signified by those word 's are to be burnt by the fire and neuertheless such as haue exercised them are to be saued which cannot be vnderstood of mortall offences the guilt wherof vndoubtedly damneth euery one that dyeth charged with it neither can the said word 's carry the sense of works that haue nothing of vncleaness because fire cannot preiudice those they being as gold siluer and pretious stones vncâ—mbustible wherefore of necessity wood hay or stuble doe signifie small faults which being once purged out by fire the soul that committed them is saued that is to say translated to eternall life and indeed since the Apostle
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
the sinns of the whole world joynt and seperat comprehending euen children of one daies old and such as are hardened against him * Concil Valent 3. cap. 5. Christus Iesus Daeminus noster sicut nullus homo est fuit vel erit cuius naturae in illo assumpta nō fuerit Ita nullus est c. as there is none or hath been or euer shall be any whose human nature is not assumed in Christ so there is none or hath been or shall euer be any for whome Christ hath not suffered his passion in regard whereof he is called Sauiour of all though specially of those which by baptisme are buried with him into death that is which drink of the Cup of his passion for baptism was instituted by him as an essentiall requisite for the drinking thereof vnto iustification of life and the offering the Cup of his passion had been litle conducible to the end it was offered for if necessary meanes had not been prouided to profer it an end cannot be obtained without the application of helps conuenient and conform there to and as to this point of generall prouision Christ was wanting to none for such as are baptised in him and consequently buried with him by baptism into death of sin receiue the benefit of his passions Cup which if they shall constantly keep they cannot be depriued of eternall blessednes due to their holy perseuerance in sanctity through the merits of Christs death and all those * Secundum S. Aug. qui nunquam audiuit Euangelium Chricti habet gratiam qua possit vel praeceptū naturae implere vel qua possit implorare auxilium ad praeceptū naturae implendum vnde illud psal 83. benedictionē dabit Dominus qui lege dedit who are not baptised if they are come to the yeares of discretion do infallibly participate of Gods generall grace on the same scoare of Christs death sufficiently as to the obseruation of the commandements which if they shall faithfully keep and these are written in their hearts they must certainly enioye the benefit of baptism or some other aduantage equalling that as to iustification Touching (b) According to S. Prosper l. de voca Gent. c. 23. Young children born of vnbelieuing parents might receiue meet helpe in order to their saluation if the same parents should vse well the grace that Christ through his bitter passion hath procured for euery kind of people and nation being Christ offered the Cup of his passion for all men joint and seperat excluding none on his part from the possibility of drinking of it children who die before the vse of reason without baptism though they want thereby the benefit of generall redemption and consequently are depriued of full felicity neuertheless their misfortune must not be ascribed to the wanting of a generall Redeemer (c) The Apostle 2. Cor. 5. inferreth from Christs dying for all men that all were dead in Adam saying if one Christ be dead for all from whence t is euident that Christ dyed for all which were dead in Adam and indeed otherwise the Apostle had made a very weak inference and to noe purpose wherfore since according to the Apostle all men were dead in Adam without doubt Christ dyed for all men joynt and seperat and S. Austin after the same manner inferreth from the text set down that all men were dead in Adam because Christ dyed for all and l. 6. con Iulia c. 1. makes vse of the same argument to proue against Iulian and the Pelagians that all children were dead in Adam because one Christ dyed for all and this Catholick doctrine S. Austin inculcateth vrgeth and presseth against all opposers Hanc inquit doctrinam inculco impingo refercio recusanti so that our modern Teachers say vnaduisedly that S. Austin nouer taught that Christ gaue himselfe a propitiation was crucifyed or dyed for all men joynt and seperat besides S. Austin trac 31. in Joan. saith expresly that the Iewes which murthered Christ ought not to dispaire being Christ euen for them offered his prayer and a litle after Christ saith he considered his death as offered for and not as procured by them which doctrine S. Prosper confirms l. 2. de vocat gent. Christ hauing dyed for and to redeem all excluding none on his part it is to be imputed either to the negligence of their parents who if Christians let them die without baptism if infidels help them not as they might doe by embracing * Graetia implorandi diuinum uuxilium implēdi omnia praecepta naturae omnibus hominibus adultis gratis cōcessa est proinde nemo est cui ad fidem Christi aliquis non patent accessus vnde Io. 1. erat lux veraquae illuminat omnem bominem venientem in hunc mundum Gods generall grace that leads them to the marueilous light of Christian faith Again many times it is to be ascribed to naturall secundary causes which take Children out of this life before baptism can be administred to them howeuer God is not wanting in necessary requisits or meanes as to the full happines of those Infants which by naturall causes are preuented of the application of baptism because they do not suffer preiudice for want of sufficient expedients since Christ hath instituted baptism as a most sufficient remedy vnto blessednes in order to all men and infants are depriued of the fruit for as much only as the application of it is obstructed by certaine naturall causes which God did not dispose and ordaine to that end or purpose but for a generall good of the whole vniuers which God is not bound to hinder for he doth not inuert or obstruct the order of things settled from the creation of the world he is not only generall benefactour according to mercy but also a generall prouider according to prouidence he taketh not care of one creature so as to neglect his care of another or so to benefit one as to preiudice another for example if a man should cast himselfe willfully into a hot fiery furnace God to preserue him from burning should be obliged to hinder the innate actiuity of fire which is to burne and so to work miraculously aboue nature as he did in the hot furnace of Babilon which God is not bound to doe howeuer the premises giue euidence enough to beleiue that Christ is rightly named the Redeemer and Sauiour of all Besides as a king is truly a king soueraign lord and supream Gouernor of his people though they rebell against him and will not be gouerned so Christ is truly (d) The Apostle 1. Timoth. 4. calleth Christ the Sauiour of all men but specially of the faithfull where the particle specially giues euidence enough against our modern Teachers that Christ dyed for the Redemption of all men joynt and seperat which Catholick doctrine S. Iohn the Apostle cap. 2. clearly demonstrates saying that Christ Is the propitiation for our sins and not for ours
not been depriued of wisdom nor Sampson of his mighty strength if he had taken diligent ligent heed * Mat. 10. Iuda vna cuÌ„ alijs Apostolis dixit Iesus euntes praedicare dicentes quia appropinquauit Regnum calorum infirmos curate mortuos suscitate leproses mundate demones eijcite and what auaileth Iudas his election to the high dignity of an Apostle his familiarity with Christ his society with other Apostles and the power giuen him against vnclean spirits to cast them out to heal euery sicknes and to raise vp the dead Mat. 10. seeing his good begining ended in wicked treachery to the deliuering vp of his diuine lord vnto death many begin well that end ill many depart from Egypt and come to the wildernes which do not enter into the land of promise that is many are brought to the marueilous light of Christian faith euen vnto iustification of life that come not vnto glorification he that endureth to the end shall be saued Without (e) S. Bernard Epis 29. ad Ianuenses assureth that without perseuerance neither those which fight can gain the victory nor those which ouercome obtaine the prize perseuerance neither he that striueth to get the victory nor he that ouercometh obtaines the prize And although perseuerance be a diuine gift freely giuen * Aug. I de prad SS aliqua inquit danda praeparari à Deo non orantibus vt initium fidei alia vero non nisi orantibus vt donuÌ„ persenerantiae neuertheless the feruent (f) According to S. Austin I. de dono perseu c. 6. an humble prayer can merit the gift of perseuerance merito de congruo duntaxat and he means finall perseuerance And indeed t is but meet that a friend grant assurance of his friendship to his friend that humbly intercedes for it prayer of a just man conduceth some thing to the hauing of it Hereby is plainly euident that true fortitude does not consist in the arme of flesh or in the outward gallantry of euery man but in the spirit of a just Christian that ouercometh the lusts of the flesh vnto sanctifying and glorifying the soul in consequence of which the fortitude of Mutius Sceuola of Cocles of Attilius Regulus so much renowned and extoiled by the Roman writers was but a shadow of true fortitude in regard their braue enterprises and gallant sufferings tended meerly to get a name vnto perpetuating a memoriall of their own praise that therby the remembrance of their gallantry might be as hony sweet in all mouthes for the future No man how glorious soeuer his actions or passions appeare in the sight of the world can lay claim to true fortitude when they doe not tend to the glory of the soul Many heathen Captains which haue been renowned to the ends of the earth for valiantnes are not now crowned in heauen for fortitude for though with their courage they mastred fortresses of earth vnto winning of Cities yet they did not ouercome the works of the flesh vnto the obtaining of blessednes wherin is the consistency of true fortitude CHAR. XXVIIJ OF SIN THE CONTENTS God that made all things of nothing made not sin which is nothing The deuil is the sole author of sin wherby he maketh those his seruants which he ouercom's through a voluntary condescension thereto to whomsoeuer a man giueth himselfe to obey his seruant he is exceeding great miseries accompany the seruitude of sin to be deliuered from the bondage of sin is a worke of diuine grace whereby a finner turneth to God his maker whith a penitent heart confessing his wickednes against himselfe SIn taken in the formall sense (a) God made all things and vvithout him vvas made nothing 10. 10. where according to S. Austin by the particle nothing is meant sin which God made not and indeed sin taken in the formall sense hath nothing of a reall entity being a meer priâ—â—tion of that conformity to the law of God which ought to be in all in ward and outward human actions that is to say in all our outward deeds and inward thoughts Wherefore S. Austin l. 22. con Faustum Manichae defineth sin to be That vvich is done or said or coueted contrary to the eternall lavv so that outward deeds or sayings or inward thoughts are the acts only whereby sinnes are committed is nothing yet not that nothing of which God created all things that were very good but that nothing of which the deuil hath made all things which are very euill For example the deuil through sin ouercame man and thereby brought him into seruitude for of whomsoeuer one * 2. Pet. 2. à quouis superatus est huius seruus is ouercome euen vnto the same is he in bondage which is an euil thing because a slaue is tyed to the will of his master wherefore a sinner * S. Chris homo obligatus peccato per propriam voluntatem iaÌ„ non agit quod vult sed quod diabolus vult of necessity as it were walketh after the flesh in the lusts of vncleanes being it is the deuils will whose slaue he is that he doe so A stag that is once mastred by an other stag afterwardes resisteth him no more * Sic referuÌ„t naturales de ceruo victo but boweth down his head whensoeuer he passeth in presence of his conquerour in token of his subiection a maid that once suffereth her selfe to be deflowred will go whether it pleaseth the deflourer euen so he that is once ouercome of the deuil through voluntary condescention vnto sin afterwards is vnwilling to resist him some times it is in the power of man to make king whomsoeuer he pleases but once made he cannot vnking him at his pleasure for To whomsoeuer we giue our selues as seruants to obey his seruants we are to whom we obey whether it be of sin vnto death or of obedience vnto iustice Rom. 6. Wherfore as a seruant cannot cast of the yoke of seruitude when or as he pleaseth so neither can a sinner according to the form of morall speech (b) The Apostle in his Epistle to the Rom. cap. 7. saith Not the good things vvhich I vvould but the euill vvhich I vvould not that doe I novv if I doe that I vvould not it is no more I that do it but the sin that dvvelleth in me whereby is meant that the iustest man carryed by the violence of carnall concupiscence which he calleth sin taken in a larg sense may do or suffer many things in his outward parts or faculties without the consent of his will in consequence whereof a man put in that condition is so far from sinning sin taken in the proper sense for a voluutary act of the will that according to S. Austin he neuer need say to God forgiue us our sins for sin vnless it be voluntary contractes nothing of guilt that is ther 's no sin taken in the proper sense without a free consent of the
will free himselfe of his bondage at his pleasure As a ship that hath lost her helme cannot sail whether and as her self would but is caryed whether and as the wind will euen so a sinner that is depriued of the helme of grace cannot doe the good things which he should but the euill which he should not and as ship of it self can descend but not ascend so a man by the power of his own free will can fali into But cannot rise from sin The works of nature (c) God said by the mouth of his Prophet Ose cap. 13. Perdition is thine O Israel onely in me is thine help whereby is clearly euidenced that the euils which happen come of our own procurement in regard of the sinnes we commit which do not proceed from God who cannot be the author of euil as it is an euil worke though according to the Prophet Amos cap. 3. he is cause of punishment due to sin which is called malum poena But God punisheth in order to amendement in this life and Iustice after death so that those which amend their life need not feare the diuine iustice after death can cast him down but the works of grace only can raise him vp again that he is a seruant of sin and freed of iustice is his own free act but that he is freed of sin and a seruant vnto iustice is the work of grace through IESUS-CHRIST and indeed if the works of nature were sufficient enough to raise vp a sinner vnto iustification of life Christ had dyed * Ga. 2. so per legem iustitia ergo Christus gratis mortuus vnde Aug. infert contra Pelagi Si per naturaÌ„ tustitia ergo Christus graits moriuus ergo scandalum crucis euacuatum est without cause Furthermore besides this bondage there be sundry other euil things which the deuil hath made of sin for he that sinneth speakes * Jsa 5. va vobis qui dicitis maluÌ„ bonum bonum malum ponentes tenebras lumeÌ„ lumen tenebras poneÌ„tes amarum in dulce dulce in amaruÌ„ good of euill and euil of good puts darknes for light and light for darknes puts bitter for sweet and sweet for bitter goes far from the springs of liue waters and dyes in the waters of vnclean delights that is to say a sinner preferreth wickednes to godlines ignorance to knowledg vice to vertue and death to life for as much as he forsaketh God his creator without whom nothing can be lightened sweetened sanctified quickened know therefore says the holy Prophet Ieremy cap. 2. and Behold ô sinner that it is an euil thing and bitter that thou hast for saken God thy lord which is an infinit treasure of good things The deuil makes a couenant with euery man that sinneth which is like the league * 1. Reg. 11 Naas interpretatur serpens significat diabolum of Naas the Amonite 1. Reg. 11. on condition that he may thrust out his right eye that is his obedience to God and his loue to spirituall things which is a very ill agreement in regard it spoileth him of knowledg grace and glory a chess player by one negligent remouall or touch of his men a miss often times loseth the whole game and the whol gaine too euen so one sin destroyeth much good Eccles 9. for euen When a iust man turneth away from his iustice and committeth iniquity all his iustice that be bath done shall not be remembered but in his transgression that he hath committed and in his sin that be bath sinned in them shall be dye Ezech. 8. That is when a sinner does not cast away from him his wickednes wherby he hath taken the couenant of the deuil and turne to God with a new heart and a new spirit but die in the bitternes of his soul he shall lose all the fruit of his good works together with the glory of Heauen Neither are these all the euill things that the deuill hath made of sin for the burdens which he layes on the shoulders of him that sinneth mortally are most beauy and grieuous and albeit that for the present they seem sweet and light yet afterwards they press him down as he that in water drawes a log of wood feels not the full waight therof till he come to land so the burden of a sinner is not felt in the waters of fleshly delights and the pleasures of this life but when he shall goe out of them that is when he shall depart out of the world he will find the (d) S Iohn Apoca. 8. faith that the waters destroy many that is worldly delights which after death are made bitter water in which he delighted as bitter as wormwood and the load that sin laid on his neck so heauy that it will suppress him suddenly for as lightening descends from Heauen in the turne of an eye so a sinner will fall down into hell in * Job 21. in puncto descendune ad inferos Ex Luc. 10. videbam Satanam sicut fulgur de calo cadentem a trice which is the place of diuine execution in punishment of transgressions As earthly kings haue faire lodgings for the entertaining of the good people and dark prisons for the punishing of malefactours so the king of glory that is exalted aboue all Princes of the earth hath goodly pallaces for delighting such as do well which is Heauen and dungeons of vtter darknes for tormenting of those that doe euill which is hell where the wicked experience in bitter suffering the power of him whose mercy in bountifull gifts they haue despiced as he that walketh in iustice and shutteth his eyes from seeing euill shall dwell on high with God in full enjoyment of all good things so he that deuiateth from the waies of godlines and delighteth in the pathe of iniquity when the number of his life is cut of (e) The Prophet Isaias cap. 33. expressing the punishments which the wicked endure after their death speaketh to sinners thus Who among yee can endure to dvvell vvith the deuouring fire vvho among yee vvith euerlasting burnings Wherfore S. Gregory saith that the death of the wicked is an euerlasting death shall dwell below with the deuil in deuouring fire and euerlasting burnings which is a death without dying and sorrow without ending for death there is alwayes * S. Gregorâ—â—it miseris â—â—ors sine â—â—â—rte begining and sorrow neuer ending in reguard the deuouring fire is for euer burning and no deliuerance from hell which is a laborynth in the mids of the earth though easely entred into yet affordes no guid or thread to direct out againe and the windings and turnings therof minister nothing of pleasure for brimstone is scattered in euery walke * Job 14. vndique terrebunt eum formidines and trouble anguish feares together with dispaire and horrible confusion be on euery side hope of blessednes being rooted out of this dwelling yet
though there is no regress out of this labyrinth full of all miseries howeuer not euen the wickedest man is necessitated to enter into it for God desireth not the death of the wicked but that the wicked turne from his way and liue Ezech. 33. and when the wicked casteth from him all his transgressions that he hath committed he shall furely liue and shall not dye Ezech. 18. (f) According to S. Prosper 1. sent ex S. Aug. there is no diuine vengeance if human vengeance goe afore that is God will not aueng himselfe of us if we will do vengeance on our selueÌ„â— by fasting praying c. God ceaseth from his iust vengeance when man turneth to humble repentance if we would judge our selues we should not be judged Cor. 11. that is we should not be tormented in hell if on earth we would examine our selues acknowledg to God our infirmities punish our transgressions in the Sacrament of Pennance master fleshly lusts and abstain from the pleasures of this life vnto the exercise wherof conduceth much an often reflexion on the greiuous torments and euerlasting afflictions which the damned endure a serious thought of hell encourageth vs to fight valiantly against the deuâ—l considering that if we be ouercome of him he will lead vs captiue thither and no ransom shall be accepted for our deliuerance out of his tyranny Often serious thougts of hell unable vs to subdue the Iusts of the flesh and despise the pleasures of this world seeing that if these raign and bear rule we must of necessity giue our members as weapons of iniquity vnto sin that brings death for they be the deuils in truments whereby wickednes is committed vnto the killing of our souls in consequence of which it is manifest madnes to take a sword and fall vpon it as Saul and his armour-bearer did that is to run wilfully after vn clean delights which are the deuils swords that destroy as many souls as fall vpon them if a child of one year will refraine from the milke which it delighteth in when at weaning time vnsauoured bitternes is applied to the breasts of the nurce much rather a man come to the age of discretion ought to abstaine from wanton pleasures considering they shall make him dye in the bitternes of his soul vnto euerlasting damnation And who in reason can tast a thing * 6 NuÌ„quid potest aliquis gustare quod gustatum affert mortem which tasted bringes eternall death Moreouer often serious thoughts of Heauen strenghen vs mainly against sin for as much as nothing of vncleanes be it coueted in the heart vttered with the mouth or exercised by outward works can haue admittance there But as sin is the deuils sword that sendes souls into hell so is it Gods sword that gards the way to the tree of life Gen. 30. And suffers no sinner to enter into Heauen Wherfore if the wickedest man that breatheth vpon the earth will take Heauen into his serious consideration he must of necessity abhorre and cast away his wickednes which obstructs the passage thither that is depriues him of the Summum bonum * Aug. quid per multa vagaris ô homuncis quaerendâ— anima tuae corpori hic ama summuÌ„ bonum which is the fountain of all good things for Heauen is a glorious Citty a secure dwelling and a country that * Iudic. 18. tradit nobis locum coelaÌ„ in quo nullius rei est penuria aboundeth in all delights in Heauen the iust shall be deliuered from the bondage of corruption into the glorious liberty of the son of God Rom. 8. in Heauen the iust shall shine as the sun Mat. 13 in Heauen the iust shall be in the hand of God and no torment shall touch them Sap. 3. in Heauen the iust shall haue fullnes of joy Psal 16. and lack nothing they shall be cloathed with robes of immortallity they shall hunger no more Liue bread that descended from Heauen shall be their meat neither shall they thirst any more the water that springeth vp vnto life euerlasting shall be their drinke they shall endure no tormenting heates the wings of the almighty shall couer them They shall suffer no cold the sun of iustice shall warme them they shall desire no sleepe the bright rayes of the diuine majesty shall expell darknes from their rest the things which eye hath not seen neither eare heard neither come into mans heart God hath prepared for them that loue him 1. Cor. 20. The sins which driue away thoughts of Heauen are seauen especially named capitall vices in regard they be the heads of all others for example Pride Auarice Luxury Enuy Gluttony Anger slothfullnes or wearines in the exercise of good works CHAR. XXIX OF PRIDE THE CONTENTS Pride the first sin that came into the world Lucifer and the confederat Angels pust vp with the brightnes and excellency of their own nature became proud whereby they fell from sanctifying grace which they had receiu'd in their creation the Angelicall pride was an inordinate desire of dominion ouer all other creatures and of independence in gouernement euen of their Creator God resisteth the proud and exalteth the humble PRide is an inordinat loue * Definitur superbia inordinatus amor propriae excellentiae of selfe excellency which is the * Eccles 10. dnitium omnis pecence est superbiae vnde Chrysost tolle inquit hoc vitium vt nom velint homines hominibus praestare sine labore catera vitia resecantur Origen of all euill affections For the proud man turneth his heart from God and disdaineth to be * Luc. 18. dixit superbus Pharisaeus noÌ„ sum sicut cateri homines ergo inquit S. Bernardus sicut cateri damones counted as other men wherefore he is indeed as other Angells which puft vp with pride because of their eminency and inordinately carryed away with the greatnes * Ezech. 28. eleuatum est cortuum in decore tuo of their brightnes coueted equallity with their maker as to similitude (a) S. Cyprian 1. de ieiunio tenta Christi Ascribes the cause of the deuils ruine vnto an ambitious desire of dominion and S. Austin l. 14. de ciuit c. 11. speaketh thus in order to the faln Angels That proud Angel and therefore enuious for enuy is not properly the cause of pride but pride is the cause of enuy by the same pride turning from God to himselfe and ambitiously seeking rather to haue subjects then to be subject fell dovvn from Heauen he inordinatly coueted rule ouer all other creatures and doubtles the Angels that sell neuer went about to equall God as to diuine perfection knowing by the light of nature the impossibility of such an enterprize in order to dominion affecting as it were with tyrannicall arrogancy rule and authority ouer all things created by him and independence in gouernment euen of him their lord and therefore God gaue them vp
sweetly and praiseth thee to thy face but at last turneth his tale and sharpeneth his tongue to hurt thy good name and indeed the tongue of a slanderer is a venemous serpent that killeth three saies S. Bernard with one sole blast of his mouth namely the slanderer himselfe the party slandered and likwise him that willingly inclines his eares to a slandering tongue * Rom. 1. digni sunt morte non solum qui peccata faciunt sed etiam qui consentiunt facientibus not such only as commit wickednes are worthy of death but also those that countenance and fauour such as commit it Rom. 1. whosoeuer harkeneth willingly to a slanderer cooperateth vnto his sin either directly if he induceth him therto as a taleteller that soweth strife or indirectly if he can and doth not hinder him from detracting Wherfore the holy writer Eccles 28. exhort's us to hedge our eares with thornes and make doores and barres for our mouth that is to stoppe our eares against wicked tongues and put away from us slandering lips But there would be no need of doores or barres if the heart of the hearer were not inclined to euill for as the north wind driueth away raine so an angry countenance dissipateth the slandering tongue â—râ—nerb 25. no man will tell a story to an other that abhorres to hear it * S. Bernardus detrahere aut detrahentem audire quid borum damnabilius sit non facilè dixerim Whether to detract or to harken to a detracter be the more grieuous crime cannot easily be decided each of them is an abomination to God for as much as he that harkeneth to a slandering tongue consenteth to the euill it bringeth The soueraigne remedy against destraction is to eschew enuy * S. Basilius hom 11. v ar arg inuidiam inquit fugiamus pugnae in Deum magistram homicidij matrem naturae confusionem amicitiae familiaritaetis expertem that kindleth strife teacheth rebellion against God causeth murders disordereth nature and destroyeth familiarity together with friendship and to fly from enuy is to set light by earthly enjoyments to tread vnder foot the goods of the world and to aspire vnto the treasures of Heauen whosoeuer regulateth his life so shall sooner be moued to pitty then enuy when he beholdes other men more honoured more eminent and more rich then himself * S. Gregor l. 5. mor. c. 34. plena inquit mors inuidiae est perfectus amor aeternitatis a perfect loue to heauenly blessednes extinguisheth the fire of onuy and suppresseth the lust of detraction CHAR. XXXIV OF ANGER THE CONTENTS Of Anger comes much euill as water that is troubled wanteth light to cast a shadow so an angry man wanteth light to vnderstand reason it is better to conuerse with sauage beasts then with men that cannot rule their passions anger is an abominable thing and the sinfull man is subject thereto ANger is an inordinate * Hugo de S. Vict. definit iram irrationabilem mentis perturbationem truble of the minde destructiue of reason in as much as it hideth the soul of man from vnderstanding aright As troubled water cannot cast forth a shadow or as a trubled eye cannot see clearly so whosoeuer is carried away with an inordinate passion of anger cannot * Psal 6. turbatus est à furora oculus meus know himselfe or God his maker Anger is blind and as the crafty fisherman trubleth the waters that the fishes at vnawarres may run into his nots so the deuil stirreth us vp vnto anger that we may fall into his snares which trubled with wrath we do not perceiue a thiefe when he entereth into a house shutteth the windows and extinguisheth light lest he may be seen Euery man that euill doth hateth the light lest his deeds should appear Io. 30. so the deuil when he hath got possession of a soul dimmeth the light of its vnderstanding through anger that he may rule it at his pleasure and as the Philistians after they had pulled out Sampsons eyes put him to vile and base offices namely to grind in their prison house Iudic. 16. so the deuil after he hath extinguished in a soul the light of reason through anger bringeth it to much villany that is to vile and wicked enterprises Anger openeth a doore to all vices for he that inclineth to indignation aboundeth in transgression Prouerb 49. Anger giues the deuil full dominion ouer us vnto obeying him in all wicked and barbarous villany for a man in * S. Thâ— 2.2 q. 158. definit iram esse vitium animae ad appetitum vindictae inclinans id est mentem humanam ad quiduis audendum vindictae desiderio praecipitat Ex hoc vitio nascuntur septem alia neÌ„pe in dignatio tumor mentis clamor contumelia blasphemia opprobtium rixa his wrath neither spareth seruant wife nor child but like a killing serpent breatheth deuouring fire out of his mouth so that T' is better to meet a bear robbed of her whelpes then the wicked man in his anger Prouerb 17. When Herod saw that he was mocked of the royall Sages in order to the babe IESUS for whose blood he laid wait became exceeding angry and in his wrath slew all the male children that were in Bethleem and all the coasts therof from two yeares old and vnder Theodosius the Emperor at solonique in Macedonia transported with inordinate anger to see * Nicepho l. 12. his Eccles l. 40. Baron ad an 309. one of his own courtiers killed in a popular tumult assembled the people of that citty vnto a certain place vnder a specious pretext of some solemneshew or play there to be exhibited but when the said people were come together to the number of 7000. souls * Prenerb 26. qui ad indignaÌ„dum facilis est erit ad peccaÌ„dum procliuior he commanded that each of them should be murdered for which vile inhuman action S. Ambrose excommunicated this Emperour kept him out of the Church and pardoned him not till he did publick penance in the sight of all his people rehearsing in teares and sobs while he laid prostrate with his face towards the ground the 118. Pslme of the royall Prophet My soul cleaueth 〈◊〉 the pauement c no sin hath so great a measure of brutall distemper as anger Wherefore though euery man be euery mans neighbour and vpon that scoare euery man is bound to loue euery man neuertheless no man as to prudence ought to entertaine * S. Chrys hom 49. ad popul Antio praestat inquit cum bestia Syluestri habitatare quam cum homine iracundo qui nescit affestus suos regere Nihil inquit peius nihil periculosius nibil horribilius homine iracundo familiarity with an angry man that wanteth ability to command his affections lest he receiue preiudice by his euill conuersation Howeuer anger taken precisely hath nothing of wickednes t is like a dog that
and offered at his last supper vnder the form's of bread and wine according to the Order of Melchisedech and that the Eucharist as it was instituted and celebrated was not only a Sacrament but also a sacrifice is plainly euidenced out of the words expressing the action that Christ vsed in the instituting and celebrating therof for example (c) The three Euangelists S. Mathew S. Mark and S. Luke express the words Christ vsed in the instituting and celebrating of the Eucharist in the present Tense for example IS GIVEN IS shed likewise S. Paul as to Christs body 1. Cor. 11. is broken Besides the French and Latin Bibles of Caluinists haue IS giuen for you IS shed for you But according to the Latin vulgar translation the particles giuen shed broken are expressed in the future Tence namely shall be giuen shall be shed shall be broken Howeuer Howeuer whether they be expounded in the present or future Tense it matters not since the sense is the same for although is giuen is shed carry the signification of the present Tense neuertheless the subsequent particles namely Do this in remembrance of me vntil our lord shall come to judge the quick and the dead 1. Cor. 11. imply the future Tense The Greek Church hath alwais vsed the future Tense in their Liturgies namely S. Iames. S. Clement S. Basil S. Chrysostome to proue that Christ offered the sacrifice of his body and blood when he was present with his Apostles at his last supper and indeed Christ himselfe paue euidence enough of this Catholick assertion by saying Hic Calix Sanguinis mei This Cup of my blood And the Latin Church vseth the future Tense shall be giuen shall be shed to shew plainly that Christ spoke not of his body and blood onely then at his last supper offered but of the same sacrifice that was to be offered for the future till he should come again to judge the quick and the dead This is my body which is giuen for you Luk 22. which S. Paul expresseth in other term's viz This is my body which is broken for you 1. Cor. 11. This is my blood of the new Testament which is shed for many Mar 14. This is my blood the new Testament that is shed for many vnto remission of Sins Math. 26. All which sentences import sacrificing since they containe the proper words of sacrifice as it is plainly deducible out of other euident Scripture-testimonies in consequence whereof the Eucharist instituted and celebrated by Christ in his last supper is not a Sacrament only but a sacrifice also Again the afore said Verbs namely to giue to break to shed are vttered in the present tense after the Greek Translation signifying that Christ did did not only offer sacrifice in a bloody manner on the Crosse but in an vnbloody also at his last supper (d) S. Luke cap. 22. expresseth the action that Christ vsed in the institution of the Eucharist as to his body vnder the elements of bread and wine in these words This is my body vvhich is giuen for you which S. Paul 1. Cor. 11. deliuers thus This is my body vvhich is broken for you and 1. Cor. 10. he saith The bread which we break is it not the participation of the body of our lord S. Chrysostome expounding this sacred Text demandes why S. Paul added to the words of the Euangelist vvhich vve break and answer's to his own question saying This is done in the Eucharist and not on the Cross vvhere no bone of him vvas broken Io. 19. According to S. Chrysostome as likewise Theodoret and Occumenius who were versed in the Greek tongue Christ suffered himselfe to be broken in the Eucharist vnder the form of bread vnto filling of all which he did not suffer to be done saith S. Chrysostome on the Cross vnto redeeming of all and indeed Calvin in his Commentary vpon the 11. Chapter set down noteth that the particles Is Broken signify is offered or is sacrificed whereby appear's that the Apostles intent and aime was to shew that Christs body was truly broken in the vnbloody oblation offered at his last supper for as much as the species of the consecrated bread were then truly broken Besides as the words of the action which Christ vsed in instituting and celebrating the Eucharist viz This is my body which is giuen for you This is my blood shed for many vnto remission of sins doe euidently import (e) The sacrifice of the Euchariste in as much as it appeaseth God rendereth him propitious and procureth diuine grace vnto remission of sin◠is truly a propitiotary sacrifice taken in the proper sense according to the ancient Fathers S. Gyprian S. Basil S. Chrysostome S. Ambrose S. Austin and the Council of Trent assertes this Catholick doctrine and addeth withall The sacrifice of the Eucharist according to Apostolicall tradition is not onely offeréd for sinnes pains satisfactions and other necessities but likevvisa for such as are dead in the state of grace and not sufficiently purged as yet a propitiatory sacrifice for blood to be shed is to be sacrificed for propitiation or pardon of sins so the words of precept which follow This is my body giuen for you namely doe this in remembrance of me That is in memory of my death and passion doe signify a commemoratiue sacrifice and consequently plainly demonstrate the Eucharist not to be a Sacrament only but (f) The ancient Fathers S. Cypr. Ep. 63. and Caeci Orig. in cap. 16. Mat. and others also compare the sacrifice Christ offered of his body and blood at his last supper vnto the sacrifice of the paschall Lambe and other sacrifices of the old law wherby appears that the sacrifice Christ offered at his last supper was a sacrifice taken in the proper sense wherfore S. Gregor Nyssen Ora. 1. de Resur saith expresly that Christ in celebrating the Euchariste at his last supper sacrificed himselfe before he was sacrificed vpon the Cross a sacrified also For otherwise it would not be a liuely and perfect commemoration or representation of the sacrifice offered on the Cross such as Christ requireth Luk. 22. for as a Sacrament cannot be perfectly represented but by an other Sacrament 〈◊〉 a sacrifice cannot be liuely represented but by another sacrifice there is necessarily required similitude and proportion between the thing that representeth and the thing represented for a man cannot represent an horse or an horse a man nor the saying of the Apostle 1. Cor. 11. as often as you shall eat of this bread and drink of this drink you shall shew the death of our Lord doth infirm the strength of this argument * Patres antiqui in tribus oecumenicis Concilijs puta Ephesino Calcedo Constantinop vt constat ex praefatione Ephesi sic interpretati sunt verbae Apostoli quotiescunque māducabitis mortem Domini annunciabitis For the true sense and meaning therof is that the sacrifice of the Eucharist which is
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
he carryed himselfe in his own hands while giuing his body he said This is my body But truly he had not done what no other could doe if he had carried in his hands a meer figure or sign of his body onely Again S. Cyril Hieros Catech. mysti affirmes that the wine is as truly chang'd into the blood of Christ as water was conuerted into wine in Cana-Galilaea Moreouer S. Cyprian ser de Domi. coena asserts that the bread Christ gaue vnto his Disciples is chang'd saith he not as to the form or figure that is as to the accidents thereof but as to the nature that is as to substance through the Omnipotent power of the worde that was made flesh plainly and euidently otherwise the mystery established vnto saluation might leade into errour and damnation since a thing deliuered in Tropes and figures is subiect vnto vncertainty and intricacies Again the words afore mentioned set down by three Euangelists and one Apostle importe the new Testament made by Christ himselfe the night before his passion and it is vncredible that a Testatour expecting death suddenly should say in express tearmes what he meaned not In regard whereof the ancient Fathers doe vnanimously declare that the cited words of institution vêªt videlicet This is my body This is the blood of the new Testament ought to be taken in their proper sense that no man according to reason might doubt of the â—â—all and substantiall presence of Christs reall and substantiall body and blood in the Sacrament of the Eucharist Christ the diuine Testatour expressing himselfe therein plainly and clearly Wherfore it is an infallible Article of christian faith that vnder the elements of bread and wine is contained Christs true reall and substantiall body and blood through a maruelous transubstantiation that is to say substantiall (h) Transsubstantiation signifies conuersion of one substance into an other conuersion of the bread into his body and the wine into his blood in vertue of the word that was made flesh which the word made that made all thinges of nothing Gen. 1. In vertue of the word that changed Lots wife into a piller of salt Gen. 19. that turned Moyses rod into a serpent Exod. 4. that conuerted the riuers and fountaines of Egypt into blood Exod. 7. that made wine of water Io. 2. that created man of the dust of the ground and breathed in his face breath of life Gen. 1. In vertue of the word that was God Io. 10. Wherfore since the omnipotency of the word can work such marueilous effects it is euidently plain that Christ who is this omnipotent word to wit the son of God can conuert bread into his flesh and wine into his blood and the diuine omnipotency as to transmutation of one created substance into an other in like manner created the Deuil did acknowledg when he said vnto Christ If thou be the son of God command that these stones may be made bread Mat. 4. Wherfore such as deny transubstantiation in the Sacrament of Christs body and blood as an action impossible are worse then Deuills and doe not consider the infinite power of God according to the innate vertue therof Besides if the nutritiue faculty of nature can turne bread into the substance of him that eateth it and change wine into the blood of him that drinketh it if art can make Iron of earth and glass of ashes why cannot God that is aboue nature and art conuert bread into Christs body and wine into his blood Christs body and blood being created substances Furthermore it is extream weakness in a Christian that ought in the mysteries of christian doctrine to be ruled by faith which is a conuiction of thinges not seen to think that he cannot receiue in the Sacrament with his corporall mouth the true reall and substantiall body and blood of Christ because he doth not see them for indeed he might as to reason think as well that there are not three persons in God and one substance two natures in Christ and one person or that there was neuer such a man as Salomon or any such as are called his great Grand-Fathers and Grand-mothers because he hath not seen them or to thinke he is not endued with an immortall soul which quickneth each part of his body because he cannot see it and t' is as great weakness to think that if all the belieuers had eaten of Christs reall body from the first age for 1662. it would haue been wasted and spent long agoe though it had been as big as a great mountaine for Christ's (i) T is no strange thing for the substance of Christs body to exist after an indiuisibie manner since according to true Philosophy the substance or essence of euery real thing hath an indiuisible existency body by diuine dispeÌ„sation is spiritually cloathed in the Sacrament being inuisible indiuisible and incorruptible and consequently deuested of outward extension in order to place and therfore not subiect to naturall alterations which doe accompany common bodies As Heate brightness of fire sweet odour of a rose doe not suffer prejudice for as much as they be communicated to many and as the pot of meale and vessel of oile did not faile or diminish though the widow of Sareptha and her family did eat thereof continually while the Heauens were shut froÌ„ rayning through the prayers of Elias 30. Regum so the body of Christ in the Sacrament is not wasted spent or prejudiced albeit that the whole Church doth dayly feed thereof Likewise t is extream weaknesse to think that Christ cannot be in * Chrys l. de Sacerd. ait qui Christus cum patro sursum sedet in illo ipso temporis momeÌ„to omnium manibus pertractatur Heauen and in the Sacrament at once in as much as one body is not capable according to Philosophy to possess two places together for God is not confined to Aristotles principles The diuine omnipotency transcend's Philosophy her Rules and all the works of nature God made all thinges of nothing contrarie to the maxime of Aristotle Nothing is made of nothing Furthermore in Christ are two natures and one sole person Christ was conceiued of the Virgin Mary without prejudice to her virginity and in the day of his Ascension penetrated the Heauens which are solid bodies without boring into them and other effects which vnto Philosophy are impossible to God are possible Howeuer one body and many places are not inconsistent together as to naturall Philosophy especially when a body is in many places after the manner of a spirituall substance deuested of outward extension in order to the places that containe it and so Christs body is in many consecrated Hosts at once or when one body is in one place with it's quantity extended outwardly thereunto and in another depriued therof at the same time and so Christs body is in Heauen and in the Sacrament together all which according to naturall Philosophy ought not to seem thinges
autem contritio actus voluntatis non appetitus sensitiui a bitter griese and detestation that a penitent sinner voluntarily conceiues to the punishing of his sin as an offence against God together with a full purpose to confess satisfy and neuer to sin again As the innate heat of new wine put into a close vessel makes to boile the whole substance therof and thereby purgeth out the dregs so the fire of contrition kindled in a penitent soul makes it seeth in teares of bitter sorrow * Psal 50. cor cōtritum humiliatum Deus nō despiciet proinde peccator eliciens contritionem perfectam Deo reconciliatur wherby the filth and vncleanesse of sin together with the ill affection inclining thereto purge away As the heate of the sun doth disperse the black clouds which obstruct its brightnesse so the warmeness of a contrite heart dissipates sins which are the dark clouds obstructing the light therof But there (a) Loue that proceed's from the motiue of charity precisely is perfect and called Amor amicitrae the loue of friendship which imports remission of sinns Loue that comes of the motiue of Gods iustice or feare of him is named Amor benevolentiae loue of good will which is imperfect An example of remission of sinnes by perfect loue or perfect contrition which includes perfect loue without the Sacrament or penance is set down Deut. 4. Jf thou seek our lord God thou shalt finde him if thou seeks him vvithall thine heart and vvith all thy soul be two kinds of contrition the one perfect in as much as a penitent sinner grieueth for and detesteth his sin in regard precisely that he loueth God with all his heart that is maketh Gods own goodness the chief motiue of his loue and in respect therof preferreth him before all earthly enjoyments The other is imperfect and by vsage of speech named Attrition proceeding from a motiue far inferiour to that of a full loue to God For example a sinner conceiueth an act of imperfect contrition or attrition when he grieueth to haue sinned and purposeth amendmēt in regard meerly of the deformity of sin which is it's formall essēce or feare of eternall fire which is the proper effect therof if mortall Perfect contrition was of absolute necessity vnto remission of sins in all times before the establishment of the new law No man euen in the old law did finde God that did not seek him with all his heart and with full tribulation of his soul Deut. 8. which imports perfect contrition notwihstanding the Sacraments and sacrifices thereof they being poor beggerly elements and no effectuall instruments of grace and life Yet in the new law of Christ which is not a law of bondage but of grace not of beggery but of plenty and consequently abounding with sauing priuiledges and prerogatiues aboue the other by diuine dispensation attrition (b) The Council of Trent fess 14. declar's that imperfect contrition called attrition though it be grounded in the feare of Hell or in a serious reflexion on the deformity of sin neuertheless if it exclude an affection to sinning is Donum Dei a gift of God and a motion of the holy Ghost And notwithstanding faith the Council that attrition of it selfe cannot bring a sinner vnto iustification of life howeuer in the Sacrament of Penance it disposeth him thereto Whereby euidently appears that attrition is not the same disposition seperate from that it is ioynt vnto the Sacrament in consequence of which the meaning of the Council is that seeing it is a remote disposition vnto iustification without sacramentall penance ioynt thereto is made an immediate disposition that of necessity procures iustifying grace that of it self is not sufficient enough to bring a sinner vnto iustification of life ioyned to and supported by the Sacrament of penance is an effectuall expedient for the obtaining it and indeed Christians vnder the new law were in a worse condition then the Israëlits vnder the old law if beside perfect contrition God should exact of them as a necessary requisit to remission of sins Confession since he required of the Israëlites perfect contrition only Deut. 4. Wherfore that the trouble implyed in confession of sins might be compensed by taking away the absolute necessity of hearing the other burthen implyed in perfect Contrition Christ hath so instituted the Sacrament of penance in his new law that as water which albeit according to its own naturall propriety hath nothing of heate yet made hot with fire can produce heate so Attrition which though in order to it 's owne vertue is no effectuall instrument of grace to the quickning a dead soul howeuer together with the help of the Sacrament can deliuer out of the lawes of death and restore it to newnesse of life Again if perfect Contrition were of absolute necessity penance ought not to lay claime * Poenitētia est Sacramētum mortuorum nam id ad quod est primo per se institutum est prima gratia sanctificans seu hominem baptizatum in peccata laepsum reconciliare Ita docet Trid. sess 14. can 1. to the Title of Sacramentum mortuorum that is Christ did not institute it for an effectuall help of such (c) The chiefe effect of sacramentall penance is to reconeile vnto God such as haue sinned after their baptism and because mortall sin is the death of the soul sacramentall penance that is specially instituted to confer the first sanctifying grace vnto remitting of deadly offences is called Sacramentum mortuorum a Sacrament of the dead as are dead in sin because it would presuppose allwayes the remission therof perfect Contrition including a full loue of God which is inconsistent with deadly sin and therby would plainly follow that the sacramentall Absolution of a Priest were a meer declaration of sins remitted afore In consequence of which sacramentall penance should not produce the effect which it signifyes to wit remission of sins which is contrary to the nature (d) It is an Article of catholick faith that the Sacraments of the new law produce sanctifying grace ex opere operato that is by the efficacy of their working after the manner of naturall causes which employe their whole actiuity while they worke so that the Sacrament of penance produces ex opere operato a greater or lesser measure of grace according to the greater or lesser dispositions of those which receiue it As to the form of speaking ex opere operato taken in the passiue signification it is ancient Pope Innocentius the third vsed it and the catholick Church in the Council of Trent receiu'd it which makes it a matter of faith of the Sacraments of the new law they being by vertue of their institution practicall Rites or signes for the effecting of sanctifying grace which indeed they signifie and to say that perfect contrition includeth a desire of the Sacrament of penance hath nothing of weight with it to weaken this
catholick doctrine For if perfect contrition together with the said desire shall allwaies be necessarily required vnto remission of sins and that before the outward working of the Sacrament it is evidently plain that the grace wherby a sinner is iustifyed ought neuer to to counted the product of the said Sacraments immediate working which inference if it were granted would prejudice catholick faith it teaching that the Sacraments of the new law in vertue of their institution do confer sanctifying grace ex opere operato that is through their own outward immediat working and efficacy For example the outward sensible washing of water in baptism together with the outward sensible vttering of certaine words viêªt videlicet I baptise thee doe actually produce grace and life if no impediment interuene being sensible actions instituted by Christ himselfe for that intent and purpose wherby is clearly manifest again that if * Facultas Parisiensis An. 1638. die Iulij 1. notauit censura banc propositioneÌ„ Attritione de peccatis insufficientem esse pro accipiedae remissione peccatoruÌ„ in Sacramento poenitentiae contritionem ex perfecta charitate ad id necessariaÌ„ esse cum hac altara propositione ex priori sequeÌ„te Absolutionem SacrameÌ„talem nihil aâ—â—ud esse quaÌ„ declarationem iuridicam peccati iam ramissi perfect contrition proceeding from a full loue of God which is inconsistent with deadly sin were of absolute necessity at all times the Sacrament of penance at no tyme should produce sanctifying grace by it's own outward working and efficacy because it would allwaies be preuented by perfect contrition which is opus operantis onely that is to say an action or working of a penitent sinner through an actuall motion of the Holy Ghost which of necessity would bring with it sanctifying grace before the sacramentall absolution and consequently before the perfecting of the Sacrament of penance sacramentall absolution being the sole form thereof Wherfore though contrition as it doth abstract from perfect and imperfect be an essentiall part of the Sacrament of penance yet perfect contrition is not because imperfect contrition or attrition as it is a supernaturall motion of God ioyned to the Sacrament (e) S. Austin l. de Catech. rudibus cap. 17. expresly affirm's that attrition which through speciall assistance of diuine grace is procur'd by the feare of Hell or by a desire of eternall life ioyn'd to the Sacrament of Baptism is a sufficient expedient vnto obtaining remission of deadly sinnes in order to those which are grown vp to full yeares of discretion But if attrition be a sufficient disposition to procure sanctifying grace in the Sacrament of baptism it must likewise be a sufficient disposition vnto producing the same effect in the Sacrament of penance being there is full parity between the one and the other Sacrament for both baptism and penance haue power by their institution to confer the first sanctifying grace vnto remitting of mortall sinnes and therefore be named Sacramenta mortuorum Sacrament's of the dead is a sufficient disposition vnto the obtaining remission of sins in so much that a penitent who is attrite only in vertue of the Sacrament is * Est axiâ—ma apud Theologos Attritus per Sacramentum sit contritus made contrite that is is enabled to receiue grace of iustification which is the proper effect of perfect contrition Wherfore a meer act of attrition founded * Isaiae 26. oculi Domini super metuentes eum in timoretuo Domine concepimus parturiuimus peperimus spirituÌ„ salutis Et Aug. ser 1. timor qui coÌ„cipit poeniteÌ„tiam parit compunctionem cordis quae importat remissionem peccati either in hope of eternall life or in feare of eternall death or in abhorrence of sin in respect of it's filthinesse being by the power of the Sacrament inuested with the power of perfect contrition draweth from the heart of a penitent the poyson of sin and as physick doth first afflict and afterward heale a diseased body so attrition made a soueraingn medecine in vertue of the Sacrament doth first trouble a soul sick of sin with bitternesse of grief and afterward worketh a perfect cure on it So that a sinner is truly reconciled to God that for feare of his iustice detesteth sin and turneth to penance (f) According to S. Austin ser 10. de tempore to confesse and not to abstain from sin is rather to excuse our faults then to amende them neither are our soul 's heal'd thereby Wherfore the holy scriptures commande sinners to cast from them their iniquities and neuer to returne to them again Iohn 5. Behold thou art made vvhole sinne no more lest a vvorse thing come vnto thee And Ioan. 8. goe and sinne no more confessing against himselfe his wicked ness together with a full purpose to make him a new heart and a new spirit for the future casting away all affection to his former transgressions and truly t' is impossible for a sinner to put on the new * Aug. trac de poenitentia nemo fue libero arbitrio potest inchoare nouam vitam nisi de priori se poeniteat huc spectat illud Ezech. c 18. si impius egerit poenitentiam ab omnibus peccatis suis quae operatus est omnium iniquitatum eius non recordabor hac est prudentia leonis qui ne inveniatur à venatoribus cauda sua vestigia operit without putting of the old man with his workes he must for sake the old wayes of death if he will enter into newnesse of life Howeuer acts of sorrow and detestation in order to sin euen ioyned to the Sacrament are drie vnlesse they be moystned * Psal 6. lauo per singulas noctes lectum meum lacrymis psal 118. ab oculis meis fluxerunt magni aquae riuuli quia non custodierunt legem tuam with teares which in as much as they flow from a heart truly penitent be Gods speciall delight (g) According to S. Gregory tears shed for our sinnes procure diuine mercy and according to S. Bernard the tear's of a Penitent soul are Angels wine which reioyce ouer a sinner doing penance the Angells wine and vndoubted tokens of a sinners renewed alliance with Heauen Philo the prime Historian among the Iewes relateth that Dauid and Ionathas did so passionatly loue eath other that at one tyme in their reciprocall embracements they shed tears in such plenteous measure that they were receiued in vessels and reserued as pledges of that vehement freindship mutuall expressed The hearty teares of a penitent sinner heauenly Angells receiue preserue and offer as the gratefullest libations to God wittnessing thereby that he hath cast away from him all his transgressions and made him a new heart and a new spirit and indeed no repentance that doth not bring with it newness of life is of any value or consequence as to eternall blessednesse Antiochus 2. Machab. 9. although he came to the
of sacramentall confession to purge out the leauen therof wherby he is cured For as a wounded body cannot be healed while the arrow that gaue the wound continues therin so neither a wounded soul can be cured whiles sin remaines that wounded it Wherfore as an impostume that breaks not outwardly causeth corporall death so sin's that stay within the soul * S. Aug qui inconfessus lates inconfessus condemnaberis vnconfessed cause eternall death Wherby euidently appears the greatness of the hazard that sinners run which (g) S. Cyprian l. de lapsis writeth thus Let euery man confess his sinnes while he is aliue while his confession may be accepted while his satisfaction and remission giuen by a Priest is gratefull in the sight of God defer confession of their sins till great sickness sieze on them and such be like vnto malefactors that confesse their wickednes at the gallowes when they can sin no more being depriued of further opportunity to sinne so that their sins do rather leaue them then they their sins Besides this kinde of slow-negligent penitents seldome confesse vnto iustification of life retaining for the most part an affection to their former transgressious in consequence of which they die in their wickednesse for loue to and remission of sin are inconsistent together Furthermore as a man that is afflicted with many grieuous wounds cannot performe any hard work so a penitent oppressed with many deadly sins togegether with violent sickness cannot * Psalm 14. dereliquit me virtus mea stand against the difficult assaultes of the deuill CHAR. XIIJ. OF SATISFACTION THE CONTENTS The integrity of sacramentall penance requireth sacramentall satisfaction the propriety wherof is to discharge the debt of temporall punishments which euen after the pardoning of sin as to the guilt thereof oft remaines behind vnsatisfyed satisfaction hath nothing of weight with it vnlesse the penitent that satisfyes be in state of grace God scourgeth euery son whom he receiueth neither holy scriptures nor ancient Fathers exhorte sinners to turne to God with inward penance only outward penance is required namely fasting praying Almes deeds and other painfull afflictions outward penance doth not preiudice the satisfaction of Christ from the merits whereof proceed's whatsoeuer it hath as conducing to heauenly blessedness SAtisfaction is a painfull and laborious exercise of some one or more outward good works namely fasting praying or giuing of Almes c. which a Penitent (a) Satisfaction consistes in the exercise of painfull works appointed and enjoyned by a Ghostly-Father in manner of commande and indeed if such works were required by way of counsell onely the Penitent might choose whether he would receiue the whole entire Sacrament of Penance or not being satisfaction pertaines to the integrity fhereof by command of his Ghostly-father * Satisfactio debet esse actus voluntarius nam qui inuitus poenanae sustinct dicitur potius satispati quam satisfacere voluntarily embraceth for the remitting of temporall paine due to his sins as offences against God together with full purpose to sin no more The prime propriety of satisfaction is to discharge the debt of temporall punishment which after pardon of sin in order to it 's mortall malice and eternall paine if the sin be mortall often times (b) The Council of Trent fess 6. cap. 14. declar's that satisfaction is one part of sacramentall penance enjoyn'd to the remitting of temporall paine which according to holy scriptures is not all waies taken away wholy together with the guilt of sin and the Council of Trent fess 14. cap. 8. expresly teacheth and cap. 12. defineth Sub Anathemate that often tymes God remitteth the guilt of sin vvithout foregiuing the temporall pain due thereto and vponthis catholick assertion is grounded christian faith in order to Indulgences and Purgatory the fire whereof purgeth away temporall pains due to sinnes afore remitted remaines behind vnpaid Although a penitent sinner by a perfect act of contrition or reall receiuing of the Sacrament of Penance finde grace again in the sight of his Creatour Neuertheless he is not alwaise deliuered from temporall afflictions For example God as soon as he saw Dauid's contrition and detestation of the adultery which he had committed with Bersebe and the Murther that the had exercised on Vrias her husband remitted the guilt of those sins and receiued him into fauour again yet notwithstanding his happy reconciliation he was left to endure many temporall calamities euen in order to the offences pardoned afore For afterward God raised euill against him in a great measure The child that was borne vnto him died the sword neuer departed from his own house sundry of his seed were violently slain and his people rebelled against him In like manner although Moyses and Aaron long before their death 's got remission of the guilt of their incredulity contracted * Num. 20. Moyses Aaron Deo contradicebant non loquentes ad Petram in conspectu filiorum Israel quod tamen Deus praeceperat illis at the waters of contradiction Num. 20. belieuing not God to sanctify them in the presence of the children of Israël (c) According to S. Anstin l. 16. con Faus Manich. c. 16. Moses and Aarons sin of incredulity was remitted them long afore their death yet in punishment of that very fault committed afore they were not suffered to conduct his people into the land of promise which was the thing they passionately coueted Again (d) S. Chrysostom hom 80. ad popul Antich discoursing vpon those words Math. 12. The men of Niniue did penance at the preaching of Ionas writes thus Euery where sack-cloath euery where Ashes euery where Teares and the king of Niniue himselfe left his Throne laid aside his Royall Robes put on a hair shirt and powdered his head with ashes whereby the Town was deliuered from destruction the people of Nineue at the preaching of Ionas the Prophet belieued in God Ionas 3. and turned vnto him in tribulation of soul wherby doubtless they procured pardon of their transgressions in order to the guilt therof Neuertheless they voluntarily afterward exercised works of satisfaction for they proclaimed a fast of three dayes put on sack cloath euen from the greatest to the least of them and turned from their euill wayes in bitternesse of sorrow Besid's S. Iohn Baptist Mat. 3. after he had seuerly reproached the Iewes to whom he preached saluation for their grieuous sinnes and exhorted them to penance he inferred vpon it thus do therfore fruits * S. Hierâ—â— nymus in 2. Joells per fructus dignos poenitentiae intellig in ieiunium orationes eleemosynas id ganus alia worthy penance thereby distinguishing penance that is to say inward contrition and detestation of sins comitted from outward good works thence proceeding as obserueth S. Gregory hom 20. in Euangelia And indeed a sinner that is really penitent detesteth and abhorreth his sinnes and turneth to the
exercise of good works opposite therto namely fasting praying Alms deeds c. S. Iohn did not require of the sinfull Iewes inward detestation of their transgressions only but exacted likewise the exercise of painfull works outwardly as to compensation or satisfaction thereof wherefore as fruit's do suppose the Tree that produceth them so good work 's which be fruites of penance suppose sinnes pardoned afore through penance taken in the sense mentioned in consequence whereof they suppose somthing of temporall paine due therunto otherwise they ought not to be called fruit's worthy of penance since after the remission of sinn's in order to the guilt thereof nothing remaineth that requireth fruit's worthy of penance if temporall pain be laid aside for the malice of sin which is it's mortall guilt cannot be taken away in part to wit partly by contrition and partly by painfull works outwardly exercised being indiuisible and without parts so that to exclude temporall punishments as due to sins remitted afore is to ascribe nothing to outward works of satisfaction in reference to penance which is contrary to the word 's vttered by S. Iohn Do fruites worthy of penance And hereby is required besid's meer works of penance proportion between the works and the sin 's committed as plainly shew's the word worthy * S. Grego hom 20. non debet inquit esse par fructus boni operis eius qui minus eius qui amplius peccauit For example one that sinneth little is liable to less satisfaction then another that sinneth much Caeteris paribus and although sacramentall satisfaction be proper only to the new law established by Christ yet taken in the generall sense in order to temporall paine that remain's after the guilt of sin is blotted out was in all times a necessary requisite for the obtaining eternall life as doe clearly euidence the scripture-testimonies sett down Howeuer no satisfaction is worthy vnless the Penitent that satisfyes be in the state of grace and therby incorporated into Christ for satisfaction is made worthy only through the merits of his death and passion the application wherof is an effect of his supernaturall friendship which is not between him and a sinner continuing in the state of mortall sin in consequence of which outward works worthy penance do suppose sanctifying grace in him that worketh worthily vnto remission of temporall paine Furthermore this catholick doctrine is euen agreable to the dictates of naturall reason for as much as amongst men it is not enough that he who wound 's the honour of his neigh hour conceiue inward griefe of that offence only but he ought also to exercise an outward action to the restoring of the honour taken away which hath something of satisfaction in order to the party offended and something of pain in order to him that offendeth so (e) According to S. Leo. ser 7. de Epiph. Domini No man is so clens'd from sin as that neither iustice can findein him what to condemne nor mercy what to pardon it is expedient for him that is a penitent besids an act of inward detestation of his sins to endure something to the satisfying of God as to the dishonour done him therby and as by sinning he hath vsed ill the creatures of God taking inordinate delight therin so he ought to suffer from creatures something of affliction to the repairing of the injury that God suffereth on that score the diuine iustice exacting that satisfaction of penitent sinners whom he chasteneth after their admittance into his fauour God scourgeth euery son Hebrae 12. whom be receiueth for his better correction and amendment Again since euery sin how great and malicious soeuer is remitted as to the guilt therof by (f) Contrition necessary to iustification requires not any certain degree of intensness or certain endurance of tyme for contrition how remiss soeuer it be and how litle soeuer it endures is either formally and indeed an act of perfect charity or importes as much in consequence of which the least measure or degree of true contrition that includes the loue of God aboue all things is inconsistent with deadly-sin euery contrition how litle-soeuer contained within the bound of true contrition and since most sin's haue an * Haecinaequalitatis ratio deprōpta est ex Concil Trid. quod sic ait qui non peccarunt per ignorantiā quique semel a peccari daemonis seruitute liberati accepto Spiritus sancti dono sciētes Templum Dei violare Spiritum sanctum cōtristare non formidarūt minori venia indulgentia digni sunt vnequiall and different malice one being greater then an other reason requires in conformity to diuine equity and iustice that a sinner who through lesser contrition is reconciled to God and becom's Heire of blessedness doth so receiue remission of sins that neuertheless he suffer withall something of affliction to compense the remissnes of his contrition In respect of this painfull satisfaction endured after the remission of the guilt of sins the Sacrament of penance is called by holy Father 's a Laborious baptism whereby it is distinguished from the Sacrament of baptism which washeth away at once both the pain and guilt of sinns as often as it is worthily receiued and the reason of difference in order to their effects respectiuely beside the will of God that hath invested these two Sacrament's with an vnequall power of working is because such as after the receiuing of sanctifying grace through baptism whereby they be deliuered out of the seruitude of sin and the diuell doe knowingly and by a voluntary act of their own will sinne again pollute the Temple of God which is their soul and grieue the Holy Ghost as far as lyeth in their reach deserue less pardon and indulgence in consequence whereof the application of Christ's merits made in the Sacrament of penance ought to be less perfect in order to remission then the application of the same merits made in the Sacrament of haptism yet it would not be less as to perfection if meer contrition or the meer Sacrament of penance should at all tymes procure full remission in order to the guilt eternall and temporall paine of sins committed after baptism (g) S. Chrysos hom 5. in Epis ad Hebrae makes this difference between the wicked that receiue from God in this life riches dignities c. and the good which endure miseries and afflictions to wit God so carries himself toward 's the wicked that albeit he let 's them haue full enjoyment of worldly fortunes neuertheless will punish them in the next life But during the present life God is wont to punish the good that deliuer'd thereby from the vncleaness of sin they may depart out of the world without reproach Wherefore the Sacrament of penance doth not so remit sins but that in remitting the eternall pain corresponding to the malice of them it changeth eternall into temporall paine that remaines behinde as a iust
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
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
signifies remission or fulnes of rest Iubilie which word Church-gouernours haue translated from the Hebrews to signifie full remission For in the times of the ancient Hebrews euery fifty yeare was named the yeare of Iubilie and holy vnto them for as much as each man did returne to his possession Gratis seruants were deliuered out of bondage and all inhabitants left their land vnlaboured enjoying full rest After the like manner in vertue of a christian Iubilie those temporall aduantages are supplyed by spirituall benefits namely rest from worldly delights employments and also deliuerance out of sin both in order to it's guilt and temporall pain corresponding therto for though the Iuâ—ilie it self be a releasing only of temporall paine yet through (o) According to the Popes intention the benefit of a Iubily cannot be obtain'd except confession of our sinnes goe afore and truly confession is required as a worke enjoynd and communion also according to the common opinion of catholick writers confession and contrition which ought to accompany it euen the guilt of sin is remitted in so much that a sinner which confesseth and detesteth his wickedness in compliance to the Iubily returneth to his possession of sanctifying grace lost afore The vsage of christian Iubilies was anciently practised though Pope Boniface the eight of that name about the year after Christ's Incarnation 1300. by an express written ordinance did institute that they should be celebrated in euery hundred yeare as appeareth by * In Extra de poenit remiss quae condita Juit anno 1630. iuxta Nauar notab 7. dicitur Antiquorum babet fida relatio quod accedentibus ad bonorabilem Basilicam principis Apostolorum in vrbe concessae fuerint magnae remissiones Indulgentiae peccatorum the Extra Antiquorum de poenitentijs remissionibus neuertheless they lay claim to a higher antiquity as doth plainly euidence the same extrauagant made in the yeare 1300. Wherefore it is an extream weakness in such as assert Iubilies to be new inuentions yet the Popes that succeeded in Church-gouernment afterward altered the institution of Boniface Clement the sixth reduced Iubilies to euery fifty yeare Vrban the second to euery thirty three yeare in memory honour and reuerence of the yeares Christ liued on earth again Paul the second and Sixtus the fourth contracted them to euery twenty fiue years and so they haue continued euer since CHAR. XV. OF PVRGATORY THE CONTENTS The soul 's of belieuing christians that remoue out of their bodyes in the state of grace and be not fully clensed from the dregs of sin endure punishment's in the lower part 's of the earth till they become fit for the enjoyment of their heauenly heritage which is inconsistent with vncleanes though some soul 's as soon as they depart out of their earthly Tabernacleâ— receiue the reward of faith and good works yet others are sent to prison Purgatory whence there is no deliuerance till the last sardin be paid God oft forgiues sin as to the mortall guilt thereof without remitting the veniall defects or temporall pains such soul 's onely goe to Purgatory as are liable to veniall fault 's or temporall satisfactions from which there is deliuerance before the generall Resurrection through the sacrifices suffrages fastings alms-deeds which the faithfull aliue offer to God to that intent and purpose The fire that by diuine dispensation tormentes good soul's in Purgatory is not imaginary or metaphoricall but true reall and corporall fire PVrgatory is a receptacle of soul 's deuested of their bodies which stand in need of the holy Churches suffrages and sacrifices for their deliuerance out of satisfactory pain 's due to the sinnes they committed when they were inuested with their bodyes Besides the receptacle of blessed souls which is the * CoeluÌ„ empyrcum est locus beatorum aterna vita fruentium highest Heauen (a) S. Austin in Psal 85. and Epis 99. calleth the receptacle of damned souls the Hell of Hell and according to the common opinion of diuin's Purgatory is not situated far from thence towards the Center of the earth Wherefore the holy Church sing's in the office of the Dead Deliuer o lord the souls of the faithfull departed from the pains of Hell that is from the pains of Purgatory So that S. Austin Epis 99. ad Euod expound's the scripture Act. 2. vvhom God rais'd vp loosing the sorrovves of Hell of Christ's discent into Hell that is into the lower parts of the earth which doubtless were not the Receptacle of damned souls whereby appears that the Hell of the damned was not the sole Receptacle of souls remou'd out of their bodyes and indeed holy scripture giues euidence enough of this catholick truth for Ecclesiasticus c. 24. personating Christ saith thus J vvill penetrate all the lovver part 's of the earth and vvill beholde all that sleepe and vvill enlighten all that hope in our lord From whence is plainly infer'd a Receptacle vnder earth different from the Hell of the damned in which soul's hope not in but blaspheme onr lord As to Christ's descending into the lower parts of the earth it is an article of christian faith and so euident a truth that S. Austin Epis 99. ad Euod expresly saith Who but an Jnfidel vvill deny that Christ descended into Hell and with intent according to the ancient Fathers to deliuer the Patriarchs and iust men which were detain'd there as Prisoners till his death and Resurrection and the receptacle of damned soul's which is the lowest Hell There is a third receptacle vnder earth of souls suffering vnto blessednes called Purgatory because the fire therof which is an instrument of the diuine Iustice purgeth out the leauen of veniall sinnes and weareth away temporall pains which euen iust men sometimes die liable vnto Though small faults and gentle debt's doe not vndoe the knott of reciprocall friendship that is once tyed between God and a sinner in vertue of perfect contrition or attrition with the helpe of sacramentall penance neuertheless they obstruct his passage to the kingdom of Heauen till they be fully compensed and satisfied for either in this life through voluntary act 's of sorrow and corporall afflictions or in the next through purgatiue fire wherby is meant Purgatory which is the (b) By the prison mention'd Mat. 4. the ancient Fathers vnderstand Purgatory for example S. Cyprian Epis 52. ad Antonia teacheth that some soul 's suddenly after their remouing out of their bodyes receiue the reward of faith and good works and a crown from our lord but others are sent to prison from which is no deliuerance till the last farthing be paid prison out of which there is no deliuerance till the vtmost farthing be paid Math. 5. for eternall life hath nothing of imperfection and consequently is inconsistent with all sort's of defects Wherefore since the soul 's euen of iust men after the quitting of their bodyes sometymes be lyable to satisfactory punishments
speaketh of sauing after death it is clear that he meaneth eternall saluation therby Thirdly that by the words The day of the lord shall declare it is vnderstood the day of each souls particular judgment is manifest likewise according to that saying Math. 24. Watch therfore for ye know not what howre the son of man will come that is to say what hower ye shall die and be iudged Again the same Apostle 2. Timoth 4. sayth that there was laid vp for him a crown of Iustice which At that day our lord would giue him a iust Iudg. Yet doubtless he obtained that reward instantly after his death as to essentiall blessedness Lastly that by the word (f) According to S Austin l. de fide operibus the fire of hell is euerlasting against the errour of Origin and the Latin Father 's in the Council's of Florence assert true fire in Purgatory and speake after the same manner of it as of Hell fire and the Current of catholick Doctours teach that the fire of Hell is true corporall fire fire true and reall fire is meant appear's by the Apostles saying That if any mans work burneth for to burne is proper to true fire and as concerning the particles * Jo. 1. vidimus gloriam eius quast gloriam vnigeniti à Patre vbi quasi non est particula diminuens aut faciens comparationem inter veram metaphoricam gloriam sed potius explicat veritatem vt notant S. Patres sic loquendo de Rege dicimus incedit quasi Rex id est vt Regem decet de vâ—ro iusto venit vt vir iustus id est vt decet virum iustum as it were they doe rather affirme then infirme the reality of fire for when S. Iohn sayeth of Christ cap. 1. we saw the glory of him as it were of the only begotten of the Father the particles as it were doe not deny Christ to be the true and naturall son of God the Father but rather affirme that vndoubted truth as all catholick writers doe obserue in their Commentaries vpon that scripture Hereby it is cleare (g) S. Cyprian Epis 52. ad Antonia writes thus T' is not the same thing to be sent to prison and there to remain till the last farthing be pay'd t' is not the same thing to receiue suddenly the reward of faith and vertue and to be clens'd and purg'd by fire after long suffering of grieuous sorrovves for sinnes committed afore that the Apostle held purgation of some soules after they were deuested of their bodies and before their translation vnto eternall life and this the catholick Church calleth Purgatory which name though it be no vsed in holy scripture no more then the words Trinity person and sundry others which are receiued and allowed of by all writers in order to a clearer explicating some misteries of christian Religion howeuer the name Purgatory taken in the sense afore mentioned layeth claime to a large series of Antiquity But seeing that scriptures and * S. Cyprian Epis tota 52. ad Anton Orig. hom 6. in Exod. cum inquit venitur si quis multa opera bona parum aliquid iniquitatis attulerit illud parum tanquaÌ„ pluÌ„bum resoluitur purgatur totum remanet aurum purum .... Hilar. in illud Psal 118. concupiuit anima mea purgatorium vocat indefessum ignem in quo grania sustinentur supplicia per quae animae à peccatis expiantur Aug. l. 2. 1. de ciuit c. 24. ait constare quod spiritus aliquorum fidelium poenas aliquas temporales post mortem patiantur primitiue Fathers doe assert the thing signifyed by the name of Purgatory vêªt videlicet purgation of some souls by suffering of temporall paines in the next life * Aug. quando de re constat de nomine non est conteÌ„ndendum no man can contend about that name without incurring a censure of manifest weakness yet in regard of two states only to which God promiseth eternall life or eternall death that is beatitude or damnation for Purgatory shall cease after the day of generall Iudgment is past both the scripture and the Fathers sometimes doe mention only after death the Paradise of the blessed and the Hell of the damned * De locis seu statibus perpetuis intelliguntur hae scripturae Eccles 11. si ceciderit lignum ad Austrum aut Aquilonem in quocunque loco inciderit sbi erit Item Mat. 25 Jte maledicti in ignem aternuÌ„ venite benedicti possidere RegnuÌ„ which be the two euerlasting states of soules but hence no man can argue an absolute negation of a third place or state in reference to temporall afflictions after death without preiudicing both scriptur's and Fathers as is sufficiently enough proued and though S. Austin Ser. 14. de verbis Domini lib. 10. de peccatorum meritis remissione cap. 20. doth expresly affirme that the catholick faith acknowledgeth two places only vat an eternall kingdome of Heauen or Hell eternall neuertheless by his other writings appeareth plainly that he held the Purgatory of some faithfull soul 's after death and in the cited writing's he denyeth only that the Catholick Church does acknowledge such a third place as Pelagius contended for who taught that children dying without baptism should be saued though they were not admitted into the kingdome of Heauen which errour S. Austin confuteth By the premises is euident that such souls only goe to Purgatory as are liable either to veniall sins or temporall satisfactions corresponding to their sins pardoned in this life as to the guilt thereof both of them importing defects that are inconsistent with the perfection of heauenly blessdeness yet these suffering souls while they endure their painfull afflictions haue something of comfort and refreshment (b) Pope Leo the tenth in his condemnation of Luther's 26. article hath defined that soul 's in Purgatory are assured of their saluation for they know that there is fauour laid vp for them they are certaine of their saluation they loue God with all their power conforming themselues in the bitterness of their afflictions to his diuine will of Iustice they haue confidence in the suffrages and sacrifices of the faithfull vpon earth in order to their deliuerance and are visited by their good Angells that cheare them vp Neither doth it hence follow that their paines are less grieuous for the intensest sorrow is not incompatible with the said refreshments as appeareth by Christ whose grief abounded and exceeded others in intensness notwithstanding the assurance of glory the comfort flowing from his God-head the conformity to the will of his diuine Father and the extream willingness to suffer his death and passion for the Redemption of the world and indeed it is a certaine truth that the anguish and tribulation which a soul endureth in Purgatory * Docent S. Aug. l de euva pro mortuis agenda c. 16. S.
what the vniuersall Church practiseth constant and vniuersall practice that agreeth with so warrantable and euident testimonies as are set down Howeuer he produces but weake and incoÌ„sequent proof's for the establishing of his nouell doctrine for example from these words Maccab. For if he had not hoped that they which were slaine would rise again it had been superfluous and vain to pray for the dead he doth infer that the soul 's in Purgatory are not freed of their sufferings till the generall Resurrection and this inference he proueth only saying For if soul 's were released out of their pains through the prayers of the liuing before the Resurrection it would be extreame profit able to pray for the dead though no Resurrection should follow But where is the connection between the Scripture-Text and Mr. Whites inference shall it follow that good soul's must be imprisoned till the generall Resurrection because the noble and godly Iudas according to the profession of his Religion did belieue in the immortality of soul's and the Resurrection of their bodyes and indeed the true meaning of this scripture afore alledged according to all Orthodox writers is this viêªt videlicet if Iudas Maccabaeus had belieued soul 's to be mortall and to die with their bodyes which consequently should neuer rise again it had been superfluous and vain to pray for them and therfore religiously thinking of the Resurrection and fearing that the souls of his souldiers that were slaine in battell might be punished in the next life in respect of some sinnes they had committed vpon earth he commanded that prayers and sacrifice should be offered for their deliuerance from sin that is to say from temporall punishment due to their sinnes whence doubtlesse no wise and indicious man can infer the imprisonment of soul 's in Purgatory till the generall Resurrection which would neuer haue happened if souls had been mortall and died together with their bodies After the same manner he abuseth the new Testament Let the new iustrument saith he keepe time and harmony with the old let S. Paul be heard preaching to the same effect 1. Cor. 15. what shall they doe which are (n) by baptism for he dead the Apostle may mean water of tribulation and persecution wherewith primitiue Christians seem'd as it were baptised again may vnderstand voluntary afflictions for example praying fasting giuing of Almes c. which the liuing offer to God for the comfort and benefit of the dead moreouer the Apostle may mean the baptising of such as defer'd their baptism till the hower of death which Custome was vsuall in the primitiue Church and the Apostles sense is then if souls be mortall and in consequence therof no resurrection of the dead those which are baptised dying that is at the hower of their death reapo nothing of aduantage by their baptism baptised for the dead if the dead doe not rise at all From this holy text he inferreth that no benefit is obtained by baptism for the dead before the Resurrection not by so doing can soul 's till then be released But in earnest this is a pitifull deduction like vnto this God is in Heauen therfore Mr. Thomas White is at Roterdam for indeed there is nothing of connection between the antecedent and consequence and Mr. Whit's inference for it does not follow that soul's obtain nothing of profit before the Resurrection because S. Paul saith What shall they doe which are baptised for the dead meaning thereby to what purpose shall Christians pray fast giue Almes or suffer tribulation for Christ's sake if the dead rise not again Besides if Mr. Whit's inference were warrantable and vnquestionable the Apostle himself is not as yet in a capacity to obtaine that eminent benefit of being deliuered before the Resurrection For in the same Chapter he addeth to the word 's set down Why are we Apostles in icopardy euery hower if the dead rise not at all what aduantageth it me to haue prayed fasted endnred great persecution if the dead be not raised vp let us eat and drink for to morrow wee shall die that is if there be no Resurrection after death why doe wee giue our selues to any thing el's saue to eating and drinking Wherfore S. Paul himself according to Mr. White is but in the way to his blessed crowne for if his soul were already translated into Heauen his sufferings would haue aduantaged euen though no Resurrection should follow But it seemeth a strange thing that Mr. White should presume to gather from the words set downe that good souls shall not be released of the paines which they sufferin Purgatory before the generall Resurrection the said words not carrying the least sound that way for they neither speake of pain 's in order to the next life nor of releasing souls out of Purgatory and indeed the Apostles sole intent in the Chapter alledged is to proue the Resurrection of the dead and to that purpose brings sundry argument's The first whereof is that Christ our head is raised vp and therfore we his members shall rise again in regard of the fast connection that is between the head and the members thereof And what Mr. White alledgeth for the imprisonment of souls to the day of Iudgment is a secondary argument which S. Paul vseth only as a confirmation of his first argument to demonstrate the Resurrection of bodyes signifying therby that he himselfe together with the rest of the Apostles and primitiue Christians of those day 's had suffered in vain afflictions and tribulations if sou'ls had been mortall and consequently neuer to rise again for t' is clear by the very forme of the Apostles speech that he supposed the false opinion that teacheth souls to be mortall whence of necessity would follow that there should be no Resurrection at all and truly if the Apostle had not made that supposall he would haue concluded nothing for supposing souls to be immortall good works of this life would haue much aduantaged him for the obtaining of Heauenly blessedness though no Resurrection at all had followed And the same supposall is made by the holy writer of the Macchabies signisying therby if the dead were not to rise again it would follow that soul 's were mortall in consequence of which all prayers offered for them would be in vain where is obseruable that the Iewish sectaryes to wit Sadducies held that the soul 's were mortall and consequently denied the Resurrection of Bodies other Iewes which belieued aright professed immortality together with the Resurrection there being in each soul an innate desire to resume the body wherof it was the true form once and as to reason it is most consonant that God who createth nothing in vain will not frustrate that desire hence it was that the ancient Iew 's spoak of the immortality of souls and the Resurrection of bodyes alike and our Sauiour Christ Math. 22. to proue to the Sadducies the Resurrection of bodies infer's it from the
dari non debeat nisi infirmo de cuius morte timetur ideo Patres Trident. vocant sacram vnctionem exeuntium Sacrameutū danger of death in respect of extream sickness or other inward infirmity is strengthned through holy vnction against the assaults of deuills and purged of veniall sin 's together with mortall offences vnwittingly forgotten afore and therfore named Extrem-vnction being administred only in extremity of sickness Albeit that the common enemy seeketh occasion at all times to deuour our souls yet then especially he employeth his greatest subtilities and craftiest dealings to bring vs into despaire of Gods sauing mercy when he seeth vs at the point of drawing our last breath of life Christ after his Resurrection instituted and S. Iames his Apostle promulgated this Sacrament to the catholick Church in the fist Chapter of his catholick epistle saying If any be sick among you let him bring in the Priests of the Church and let them pray ouer him anointing him with * Nomine olei absolusè simpliciter positi sēper intelli gitut oleum oliuarum id est liquor ex baccis oliuarum expressus alij autam humores pingues vt nucum id genus alij nō nisi eum addito dicūtur osea oile in the name of our lord and the prayer of faith shall saue the sick and our lord shall raise him vp and if he hath committed sinnes they shall be forgiuen him wherby he expresseth the necessary requisit's to a Sacrament of the new law First the outward sign or ceremony is signified by the words anointing with oile which declare the proper sensible matter of Extrem-vnction viz oile made of Oliues for that only challengeth the name of oile taken in the proper sense as wine of the vine the name of wine Secondly the sensible sacramentall form (b) According to S. Austin the making vp of a Sacrament is the putting together of the sacramentall word and the sacramentall element or matter Accedit saith he Verbum ad clementum fit Sacramentum And the sacramentall word trac 8. in Joan. he calleth the word of faith vttered together with vnction is expressed by the words Let them pray ouer him anointing him with oile which in as much as they be ioyned together with the matter do make the Sacrament Thirdly diuine institution is plainly declared by the particles in the name of our lord for the true meaning of these words let them pray ouer him anointing him with oile in the name of our lord is this let them pronounce ouer him the form of this Sacrament which is after the manner of a prayer and anoint him with oile (c) A Priest in dispensing the Sacraments supplies the room of Christ The Sacrament of Extrem-vnction is dispensable onely in order to the faithfull of Christ wherefore the Apostle vseth the particles if any be sick amongst you that is among you faithfull baptised for he direct's his Epistle to the faithfull onely in regard wherof t' is called the Catholick Epistle of S. Iames. in the room of Christ that is in vertue of the power and authority deriued vnto them from Christ which import's diuine institution and doubtlesse the Apostle meant that the whole entire action to wit vnction together with prayer of faith ought to be performed by a Priest as the rightfull Minister of Christ For in that sense he vsed the said particles In the name of our lord in the same Chapter speaking of the Prophets who haue spoken say's he in the name of our lord that is which were inuested with power and authority to speake in the room of our lord and indeed the holy Prophets were our lord's Minister's prophecying in vertue of his speciall inspiration and commission In the same sense the Apostle S. Paul 1. Cor. 5. vseth the particles in the name of our lord to signify that he excommunicated the incestuous Corinthian in the person of our lord Iesus-Christ saying I haue iudged him in the name of our lord Iesus-Christ to be deliuered vnto Satan for the destruction of the flesh c. Fourthly the effect of this Sacrament viz sanctifying grace these words do clearly express And our lord shall raise him vp and if he hath committed sins they shall be forgiuen him for sins are not remitted but by the infusion of sanctifying grace wherby also the diuine institution of this Sacrament is euident enough because Christ only in the new law by his speciall institution hath cloathed outward sensible rites or ceremonies with power to produce grace and remission of sins effectually And it matters not that the Apostle addeth to vnction the particles and the prayer of faith shall saue the sick for he doth not ascribe the effect of that ceremony to the prayer as if it alone were sufficient enough to cause it for therby it would euidently follow that he mentioneth and requireth vnction in vaine and to no purpose at all besid's he maketh vse of no particle that excludeth vnction but plainly signifie's by saying let them praey ouer him the sick anointing him with oyle that he attribute's grace and remission of sins to the whole entire action as it consisteth of vnction and orall prayer proceeding from and relying on the faith if not of the Minister himself which is not necessary to the effect of the Sacrament at least of the Church whose person the minister supplyeth in the administration therof and truly in the Sacraments of the new law the verball form doth more plainly and determinatly express the sacramentall effect then doth the sacramentall matter and therfore the Apostle by adding and the prayer of faith c. will signify only that the sacramentall form of this Sacrament lies claim to the best and noblest part of causality in the production of sanctifying grace but not to all the parts therof Fiftly by these words let him bring in the (d) S. Iames in the Chapter set down vseth the name Presbyter S. Luke Act. 15. S. Peter cap. 5. and S. Iohn Epis 1.2.3 vse the name Senior but both the names carry the same meaning they signify those which by holy ordination are inuested with priestly dignity and authority vnto dispensing the mysteries of God for as S. Hierom assert's Epis 85. and Euag. in the scripture-Text's set down those are meant which are Priests as to office dignity and function Besid's the Fathers in the Council of Trent and all catholick writers vnderstand per presbyteros Ecclesiae such onely as are Priests rightly ordain'd whether they be Bishops or meer Priests and according to the scripture custome in the name Presbyteri Bishops are comprehended Priests the ministers of the Sacrament are declared and determinated namely such only as are actually promoted in vertue of holy ordination vnto Episcopall or Priestly function and truly the new Testament when speaking of Church Ministers vseth the word Presbyter or Senior meaneth therby one inuested with Priestly dignity besides the Apostle could not mean
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
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
not desert before himselfe be deserted and that is to say God doth not refuse his (c) Mat. 7. If ye that aere euil can giue to your children good gifts hovv much more shall your Father that is in Heauen giue good things to them vvhich aske him This sacred text evidently shew's Gods willingnes to furnish all expedients necessary for the sauing of euery soul if asked aright and indeed by good things are meant all spirituall meet helps of diuine grace plenteous measure of grace that brings effectually vnto iustification of life if man doth not refuse Gods call vnto it neither doth God cease * Apoco 3. ecce sto ad ostium pulso Et Luc. 11. pulsate aperietur vobis to call though man neuer comply with or consent to Gods calling and as the whole aire is said to be darkened in the absence of the sun notwithstanding that stars remaine in the firmament which furnish an inferior light so man is said to be hardened through obstinate * Aug. l. 1. ad Simplicianum Noluit Esau non cucurrit sed si voluisset cucurrisset Dei adiutorio peruenisset qui velle currere vocando prâ—staret nisi vocatione contempta reprebus fieret resisting of the diuine mercy although he doth not want sufficient grace to call him to Gods plenteous grace who obstructs the way of correction to none and giues power of doing well euen to euery one though hardened against him (d) According to S. Austin l. 3. de lib. arb c. 19. euery man hath power to know to seek profitably what vnprofitably he know's not l. de cor gra c. 17. teacheth expresly that in the day of generall judgment it may be answered to a damned soul that shall plead want of perseuerance in grace that he might haue perseuered if he would himselfe and therefore in an other place ascribes the hardnes of Pharaohs heart to his own fault being he resisted Gods mercifull grace whereby he might haue cast from him his transgressions Likewise S. Austins Disciple S. Prosper in his answere to Vincentius questions auerres that God depriu's no man of power to do well nor obstructs his way vnto correction Pharao as well as Nabuchodonosor might haue obtained plenteous grace of true repentance vnto iustification of life if he had not contemned gods call vnto it it was in his mercifully called as well as in the others power to embrace the diuine call vnto amendement Gods plenteous grace (e) In order to the royall dinner mentioned Mat. 22. S. Austin l. 38. quaes 68. expresseth his sentiment thus To that supper vvhich our lord saith vvas prepared neither all those vvhich vvere inuited vvould goe neither those vvhich vvent could haue gone vnless they had been called in consequence of which saith this greatest Doctor of grace neither these that vvent ought to ascribe their going to themselues nor those vvhich refused to goe ought to impute their not going to any other then themselues since it vvas in their ovvn povver to goe being they vvere inuited is like the plentifull nuptiall dinner prepared by the king mentioned in the Gospell at the mariage of his son of which many of his subjects made themselues vnworthy because being bidden they did not only refuse to goe but also sharply treated those that bid them Pharao was like these vnworthy bidden guests for he did not only contemn Gods call to plenteous grace of repentance but also made light of the callers and therefore God made him an example of his iust wrath multiplving his miracles and wonders in the land of Egypt euen to the desolation of him and his kingdom Hereby may be illustrated what is inserted in the said Gospell to witt Many called few chosen God calleth as he is a mercifull bountifull benefactor and is said to call many because he calleth all for his calling is an act of his first will which is (f) According to S. Chrysostome hom in ep ad Eph. Gods first will is that euen those which haue sinned against him may not perish but his second will is to let the wicked perish For this subsequent or secundary will of God is called the will of his iustice because as to this will rewardsare decreed sutable to the merits of each one God rendereth the enjoyments of Heauen for good and inflicteth the punishments of hell for euil works his will of mercy to saue all hauing made none vnto damnation but God chooseth to his glory as he is a iust rewarder And this his choosing is an act of his second will which is the will of his iustice to reward euery one according to his works and he is said to choose few because in respect of the many ill works which God finds deseruing damnation (g) S. Chrysostome hom 30. in act Apos teacheth that Gods preordination to glory supposeth his fore knowledge of good works in regard whereof he preordaineth and predâ—stinateth to glory effectually in consequence whereof the sole way to obtaine eternall blessednes is to abstaine from sin and perseuer in good works he finds few good works to choose worthy glorification CHAR. XXIJ. OF CHRISTS CHARITY TO MAN THE CONTENTS Christ came into the world to destroy sin and death and accordingly offered the Cup of his passion for as many as were liable thereto that is for the deliuerance of all men the elect and reprobat the whole world joynt and seperat except the Virgin Mary had sinned and perished in Adam Christs murderers had no reason to dispaire being Christ euen for them offered his prayer CHrists charity to man is the Cup of his passion made (a) According to the Apostle 2. Cor. 13. Christ was crucifyed as infirm that is according to the infirmity of human nature which he had assum'd in regard where of S. Prosper nameth Christs charity towards mankind the Cup of his passion made of human infirmity which is conform to Christs own words set down in S. Matthews Gospel Can ye drink the Cup that I shall drink of And the 26. Chap. of the same Gospel If it be possible let this Cup pass avvay from me Where is meant by the Cup Christs passion of human infirmity and diuine vertue vnto saluation to euery one that shall drink of it As Christ purposely came into the world * Timoth. 2. Christus Dei hominum mediator mediator of God and men excepting none from his mediation so he purposely offered the Cup of his passion for all excluding none from drinking thereof which is to say that * S. Leo. ser de natiuit Domini Dominus inquit noster peccati mortisque destructor sicut nulluÌ„ a reatu liberum reperijt ita liberandis omnibus venit being come to destroy sin and death and finding none free from the guilt of either he made himselfe the Generall Redeemer of all for their deliuerance out of both himselfe became the full propitiation for