prouidence permitteth them is good for God suffereth them to be that the approu'd as gold in the fire tryed may be manifested and discouered from the holow hearted members of the Church The supream prouidence suffereth them to be that the carnall thereby may be stird vp to seek and the spirituall to clear the truth the supream prouidence tolerateth them to the end that many may be raised out of their sleep to see the day of God and be glad therof S. Aug. c. 8. de verae religione the supream prouidence suffereth them to be choosing rather to draw good out of euill then to permit no euill at all But woe to such as through their fault commit the euill that God suffereth to be CHAR. XV. OF CHRISTIAN HOPE THE CONTENTS Good works supported by diuine promises haue a good claim to the glory of Heauen which is the consistency of Christian hope God by promising maketh himselfe mans debter the assurance that man hath that God cannot faile of his promise doth not render him sure of the thing promised till he shall performe the condition of the promise made which is full perseuerance in the exercise of good works whereof no man can be certain the death of Christ brought forth Hope of life CHristian Hope is a certaine * S. August vocat Christianā spem certam exspectationem gloriae futurae expectation of future glory supported by diuine promises and perseuerance in good works the condition of the promises proceeding from diuine grace through the merits of Christ And as God cannot faile of his promise who is * 2. Thessal 3. fidelis autem Deus est faithfull in all he promiseth or falsify his word who is the eternall truth so works done a right cannot be frustrated of the reward promised being * Bona opera quae procedunt ex gratia sunt quasi pignora arahae regni caelestis pledges of full assurance which render God their (a) According to Tertull. l. depenit a good worke makes God mans debter likewise S. Austin ser 31. de verbis Domini Saith that God vnder his hand-writing hath giuen us an engagement of his promises debter not because God owes any thing that is not his own who is lord of all things and good works themselues are his (b) According to S. Austin in Enchir. c. 107. good works are the gifts of God and God by crowning our works crownes but his own gifts and indeed euery good worke conducing to heauenly blessednes proceedes from druine grace which is Gods free liberall gift gifts deriued from his grace that make them good but because the reward that his goodnes gratis and frankly promises justice performes * Hebrae 6. non enim iniustus Deus vt obliuiscatur operis vestri dilectionis quā ostendistis in nomine ipsius qui ministrastis sāctis ministratis for God is not vnjust to forget the worke and labour of loue shewn towards his name Holy Ioh hauing this full assurance of diuine promises shut vp in the cabinet of his heart was not a more illustrious king sitting in his Regall Throne then he was glorious lying on his dunghill where he rejoyced and gloried in the assurance of promised glory through Christ his Redeemer though he (c) Though I vvere saith holy Iob c. 9. perfect neuerthess my soul is ignorant therof and Salomon Prouerb 20. Who can say my heart is clean I am clean from sin and the Apostle 1. Cor. 4. durst nost pronounce him selfe iustifyed albeit his conscience was not guilty of euill Again S. Austin l. 1. de ciuit c. 12. teacheth that though we can be certain of the reward of perseuerance neuertheless we cannot besure of perseuerance it selfe since no man can know certainly without a speciall reuclatiō that he shall cōtinue in the exercise of good works till the end of his life was not sure of saluation nor yet or his own iustification Hence euidently appeares the eminency of diuine Hope aboue any human expectation for this is like dust that is blown away with the wind or like the smoake that is dispersed here and there with a tempest to the confusion of him that placeth his trust in the arme of flesh but diuine Hope doth not make ashamed it is the ancre of the soul and holds it firme and stedfast in the greatest storme of tribulation and affliction And as the ancre of a ship doth not fix in water but in the firm earth below (d) The Apostle Hebr. 6. assures us that Christian Hope entereth into those parts which are within the vail that is Sanctum Sanctorum which is an allegory taken from the ancient Tabernacle or Temple of the Iews the inward part whereof was called Sanctum Sanctorum which the interposition of a vail seperated from that part where the people assembled together This inward part was a type of the diuine Tabernacle and represented euerlasting blessednes wherasthe other part was a figure only of enjoyments proper to the present life so Christian Hope doth not stay at the porch or entry of the vaile of the Tabernacle which misteriously represents the floating waters of transitory and visible enjoyments but passeth into the inward parts therof which is Sanctum Sanctorum the holiest place mysteriously shewing the throne of the inuisible God whether is entred the fore-runner for all true beleiues IESUS-CHRIST the author of diuine Hope Christ came into the world as a great Phisician to heal the infirmities of man and he made of his own blood * Aug. sanguis medici factus est medicamentum phraenetici the phisick that healed him wherby he begot him vnto a full assurance of Hope so that it would be impossibile that he should hate him as to perdition for whom he hath shed his blood as to saluation Thus Christs death was made the Hope of life which his resurrection confirm'd Christ rising did perfect what dying he had merited and gloriously risen he entred into the inward parts of the vaile that is of his heauenly kingdom making way for all such (e) The Apostle Rom. 2. ascribes iustification to the doers not to the hearers of the law whereby is euident that not faith alone but the keeping of Gods commandements is of necessity required vnto obtaining heauenly blessednes as shall obserue his commandements to follow and to receiue the reward of eternall life that his death hath merited CHAR. XVJ. OF CHRISTIAN CHARITY TOWARD GOD THE CONTENTS God will not be lou'd for a reward that is not himselfe in the exhibition of loue God exacteth all the loue of God and the loue of the world are iuconsistent together whosoeuer loueth God a right keepeth his commandements where there is deadly transgression there is nothing of iustification as water extinguisbeth fire so each mortall sin driueth away charity out of the soul CHarity towards God is a supernaturall loue wherewith the soul being inuested loues God
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
this Iesus in reuerence and reference not to the materiall elements or sound of the name it selfe but to the son of the Virgin Mary God and man which kind of Religious honour was neuer exhibited to the name of Iesus Naue or Iesus the son of Iosedech and the best antiquity counted the said Custom of bowing at the name of Iesus a distinctiue mark to the distinguishing of Christians from Iewes who hearing the name Iesus spoken did no more bow their stiffe neckes and proud heades then they did hearing the names Pharach or Satan * S. Hieron l. 3. Commentar ait suo tempore Christianos hac nota à Iudais cognitos fuisse quod hi nunquam genuflectereÌ„t audito nomine Iesu Besides the ancient Christians were piously accustomed to weare about their necks the name of this Iesus formed in Agnus Deies and Crosses which they counted as Religious table books to preserue the memory (g) According to S. Austin there is no such soueraign medicin against sin as is a reflexion on the grieuous sufferings which Christ God and man endured for our sake and who is writeth S. Bernard so voluptuous as will not abstain so ambitious that will not repent or so full of wrath that will not grieue when he takes into his serious consideration the passion and death of Christ of their God crucifyed dead and buried knowing well that if they would not carry the name of the diuine son in tables of their hearts they should not find their own names put down in the table book of the diuine Father which is the book of life since none can come to the Father but by the son and the merits of his passion Wherby is plain that to a good Christian the name of Iesus the Son of the Virgin Mary * Bonauoâ—tura in vitaâ— S. Francisci scribit eum solitum fuissa labia sua lambere diâ legerot nomeÌ„ Iesu S. Bernardus ser 13. in Cant. Iesus inquit mel in ore in aure melos in corde IubiluÌ„ is hony in the mouth melody in the care and gladnes in the heart Further more the very name of Iesus (h) Lactantius l. 4 c. 24. affirmes that many men were deliuered from deuils through the name of Iesus and the sign of the crosse that represents his passion and death The same is asserted by S. Justin the Martyr in his dialogue with Tryphon this name Iesus saith he forceth deuils to flie Again the name of Iesus according to Origen heales wounds cures diseases deliuers from death and expells deuils hath produced marueillous effects ouercame temptations expelled deuils and cured all manner of infirmities in reference to him whose proper name it is to witt the son of the Virgin Mary who is also the son of God CHAR. VIJ. OF THE NAME OF CHRIST THE CONTENTS The exposition of the word Christ his Priest hood wherby he was constituted Chief Gouernour of souls vnto bringing them to the knowledge of truth and to healing the wounds also which sin had inflicted in the Cure wherof Christ performed the seuen works of mercy CHrist is a second name properly belonging to the son of the Virgin Mary so named because he was anointed by the holy Ghost in respect of (a) Psal 44. thy God hath anointed thee vvith the oile of gladness aboue thy fellovvs Christ was anointed in regard of his hypostaticall vnion in consequence of which he was both peculiarly and incomparably anointed and endued with abilities and graces aboue all other kings and Priests the hypostaticall union of his diuine and human nature in one diuine person so that at once and in a most eminent degree he was both king and Priest and endued with guifts and abilities effectually necessary for the performance of each charge (b) The Royall Prophet Psal 49. assertes Christs rule and dominion ouer the whole world As king his inheritance was the whole world and the plenitude of all things therin contained though while he liued on the earth he did not exercise Regall power As Priest he was chief Gouernour of soules being maried to the Church in mercy and compassion * Oseae 2. Spensabo te mihi in aeternum for euer and this spirituall gouernment he executed in two kindes of waies As to the first (c) S. Iohn the Euangelist cap. 1. attesteth Christ to be the true light that enlighteneth euery man that cometh into the world from whence S. Austin l. 1. de Gen. Con. Manich. c. 3. inters that euery man may keep the Commandements if he will himselfe because saith he that light Christ lightneth all men that come into the world and indeed as S. Anselm teaches no man wanteth the light of grace because God doth not giue it but because man will not accept it being as S. Austin often inculcates left to the free will of each one to consent vnto or dissent from diuine grace which beginneth euery good work and if not hindred through the resistance of our flexible nature effectually perfects the work it beginneth he was a generall light offering on his part to enlighten euery one in darknes of ignorance and sin insomuch that such as are not enlightened it is because they * Ioa. 3. lux venit in mundum dilexeruns homines magis tenebras qua lucem loue darknes more then light like vnto certaine Ethiopians who haue so great an abhorrence from the clear beames of the sun that at the rising therof they retire into woods or dens to eschew the brightnes of it such are * S. Ansel homo noÌ„ habet gratiam non quia hanc noÌ„ dat Deus sed quia hanc noÌ„ accipit homo sinners which through willfull blindnes of errour doe * Job 24. ipsi eraÌ„t lumini rebelles declinaueruÌ„t oculos suos ne viderent solem rebell against the light of diuine grace shutting the eyes of their vnderstanding that it may not shine vpon them And as wood wherin is much water doth hardly take fire the form of water mainly resisting the introducing of the form of fire so such loue not the light of grace as are delighted with darknes of sin darknes being an enemy to light When Christ the son of the Virgin Mary was born the generall light of the world he offered his enlightning grace as the rising sun its shining beams to all though the celestiall quiers of Angells did communicate the glad tydings of this light vnto the shepherdes of Bethlem the place of his birth and diuinely sung glory to God in the highest heauens for sending it yet they did not proclaime peace as to the reconciling earth and heauen together but only to men Bonae voluntatis * Luc. 2. in terra pax hominibus bonae voluntatis of good will plainly shewing therby that the reconciliation of man vnto God should depend of the free will of each one prepared by the said light of grace * Aug.
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
deuotion wheras the feruour and humility in the vnlearned doe compence euen the want of an exact and distinct vnderstanding howeuer it is very expedient that euery belieuer say our lords prayer in the tongue he knowes for it is not enough to vnderstand confusedly that the petitions therin contained are good and profitable but likewise to know them distinctly Wherfore sundry constitutions set forth by Synods of Bishops require vnderstanding of words and sense as to our lords prayer CHAR. III. OF MELCHISEDECH THE CONTENTS Melchisedech a type of Christ by diuine dispensation invested in holy Priesthood offered a proper sacrifice of thanksgiuing in bread and wine Melchisedech's sacrifice figured the sacrifice Christ offered of his body and blood vnder the elements of bread and wine Christs vnbloody sacrifice sulfilled the figuratiue of Melchisedech Those which deny that Christ appointed Priests as his Vicars to offer in his room daily sacrifice of his body and blood vnder the forms of bread and wine of necessity destroy his euerlasting Priesthood according to the order of Melchisedech the practice of Priestly blessing MElchisedech was king of * Fuit salem vrbs terrae Chananaeae vt constat ex historia Genesis quae fuit filijs Israel à Deo promissa iam dicta Iudaea Palestina seu terra sanctae salem that it by interpretation of iustice and Peace (a) According to holy scriptures Melchisedech was a Priest priesthood taken in the proper sense for he is called the Priest of God most high Gen. 1. and Hebrae 7. and this catholick assertion the ancient Fathers haue vnanimously taught as likewise Philo Iudae l. de Abraham a Priest of God most high counted without Father and mother without kindred without beginning of daies or end of life the holy Scriptures no where making mention of his genealogic He met the great Patriarch Abraham as be returned from the slaughter of the kings brought forth bread and wine which he (b) All the ancient Fathers that florish'd in the years 100.200.300.400 namely S. Irenaeus S. Hypolitus S. Chrysostomus S. Ambrose S. Hierom S. Austin c. teach that Melchisedech offered a sacrifice of bread and wine and S. Cyprian Epis 63. ad Caecil saith expresly that Melchisedech Priest of God most high made an offering of bread and wine and in an other place he calleth the sacrifice of Melchisedech the Image of Christs sacrifice offered vnder the forms of bread and wine so that according to S. Cyprian Melchisedech said Mass figuratiuely his sacrifice being a Type or figure of the sacrifice of the Eucharist and doubtless Melchisedech brought forth bread and wine with an intent to offer a sacrifice of thanksgiuing for the great victory Abraham had won and not precisely to refresh the souldiers who needed no meat hauing refresh'd themselues afore Gen 14. Howeuer t' is probable that Melchisedech did distribute amongst the souldiers of Abraham the bread and wine which he had consecrated in representation of the sacrifice Christ offered at his last supper wherin he consecrated bread and wine and after gaue them to his Apostles and indeed Clemens Alexand. l. 4. stroma Calleth the meat Melchisedech distributed sanctifyed nourishment and S. Epipha ser 55. affirmes that Melchisedech gaue to Abraham and his souldiers consecrated bread and wine offered in sacrifice to giue thanks to him whose Priest he was for the obtained victory and afterward blessed him which shews his excellency aboue Abraham who was a Priest also and consequently aboue Leui and all the Priests of the old law that came out of the loyns of Abrahā (c) S. Paul Hebrae 7. saith that without all contradiction the less is blessed of the better signifying therby that Melchisedech was a greater Priest then Abraham whom he blessed moreouer the Scripture Text teacheth that to bless after a sacred manner is proper to Priestly function in consequence of which without all contradiction a Priest is greater in dignity then any temporall Prince that wanteth authority to giue sacred benediction As Melchisedech blessed Abraham so Priests num 6. were commanded to bless the people and Christ Mark 10. blessed young children and his Disciples Luk 24. and after the same manner the Bishops and Priests of the catholick Church bless lay-people and other creatures namely Agnus Dei bead's Crosses medal's candles Ashes Palmes Belles new shippes c. all which creatures are sanctifyed by the word of God and prayer for so the Church blesseth all such things by express invocation of God alwaise vsing this preface Adiutorium nostrum in nomine Domini Our helpe is in the name of our lord and so beseecheth God to bless consecrate and sanctifie his creatures in vertue of his passion and death suffered on the Cross that so they may be deliuered from the power of Satan and become beneficiall to men and the Church concludes all benedictions Per Christum Dominum nostrum For it is the prerogatiue of the greatest Priest to blesse the lesser besid's Abraham gaue him tithe which doth euidence the others exceeding dignity yet in these excellencies Melchisedech was a type only of Christ in whom the reall verity was contained Melchisedech as king of iustice and peace by interpretation was but a shadow of Christ who was and is actually and indeed king and Authour of both for he came into the world * Zachar. 9. Ecce Rex tuus venit iustus Saluator a just and peaceable king that * 1. Cor. 1. qui factus est nobis iustitia sanctificatio redemptio justified and reconciled man to God and his Angells Melchisedech as Priest of God that offered a sacrifice of bread and wine was a figure of Christ the son of God who being anointed Priest by the holy ghost offered (d) S. Austin in psal 33. saith that Christ instituted a sacrifice of his body and blood according to the Order of Melchisedech that is vnder the forms of bread and wine And l. 6. de ciuit c. 22. speaking of Melchisedech's sacrifice therin saith he first appeared the sacrifice which Christians offer to God and therby is fulfilled the propheticall saying Thou art a Priest according to the Order of Melchisedech a sacrifice of his own body and blood vnder the forms of bread and wine at his last supper Melchisedech as Priest without beginning of daies or end of life signifieth the continuance of Christ his Priesthood for euer in as much as Priests instituted by and substituted vnder Christ as his proper Vicars shall continually offer to the end of the world the vnbloody sacrifice that Christ himselfe celebrated in his last supper neither can any man in reason deny but that Christ euen then offered an vnbloody sacrifice for that were to auerre that Christ did not fullfill the figuratiue sacrifice of Melchisedech and consequently that he was no Priest according to his order or similitude since it cannot be proued that Christ at any other time did offer a
vnto instruction and * Hoc facite in mean coÌ„memorationem id est in memoriam passionis mortis meae Et 1. Pet. 4. Christo passo in carne vos eadem cogitatione armemini Vnde ait S. Bernardus passio Christi est vltimum resugium contra omnes illicitas voluptates visa inquit Christi passione quis tam deliciosus qui non abstineat quis taÌ„ iracundus vt non doleat quis tam malitiosus quem non poeniteat S. Augustinus nullum est ait remedium salubrius quam iugiter cogitare de passionâ— Christi full commemoration of Christ his death and passion in compliance with his own commande as it is plainly obseruable in the garments wherwith the Priest is inuested during the tyme of sacrifice as likewise in the Altar and ornament's therof for example 10. The Amice in as much as it is a linnen cloath which the Priest pulls ouer his face and fasten's in his neck doth signify the ragg of linnen wherwith the Iews blind-folded Christ in mockery when they smote and buffited him saying Prophesie to us o Christ who is he that smote thee Mat. 20.20 The Priests Albe that is a white linnen garment doth represent the rayment in which Herod inuested Christ after that he had despised and mocked him Luc. 23.30 The maniple that the Priest weareth on his left arme and the stole that hangeth about his neck doe figure the cord's and fetters with which the officers of the Iews bound Christ Io. 18. and led him from one place to an other from Annas to Caiphas from Caiphas to Pilat from Pilat to Herod and from Herod to Pilat again 40. The Chasuble that is the vppermost vestment doth express the purple garment the souldiers put on Christ Mar. 25. and the heauy cross also that Christ carried on his shouldiers to mount Caluary 50. The Priests (b) Tonsure that is a round crown made in the heads of Clergy-men is an ancient ceremony and according to S. Bede l. 5. 〈◊〉 S. Peter wore it in remembrance of the crown of thorns wherewith Christ's head was crown'd again S. Anicetus that was Chief Church-gouernour in the first 200. years in a certaine Epistle to the Bishops of France commanded all Priests to cut their haire to the end they might not appear delicate and effeminate like secular men that weare long hair for ornament sake Tonsure that is to say the crown of his head shaued in fashion of a round circle doth shew the crown of thornes which the souldiers platted and put about the sacred head of Christ Mar. 25.60 The sundry crosses that the Priest makes ouer the host and chalice before and after consecration are mysticall representations of the many greiuous torments which Christ endured in pursuance of the generall redemption 70. The eleuation of the host and chalice doth figure the lifting vp of Christ on the crosse and in as much as that ceremony is exhibited a part or seuerally it declares the seperatioÌ„ of Christ's soul from his body and his blood from his veins 80. The diuision of the host into three distinct parts doth shew the three substances in Christ vêªt videlicet the diuine of his person the spirituall of his soul and the materiall of his body and wheras one of the said parts is put into the chalice and as it were buried therin thereby is signify'd Christ's body in the sepulcher likewise the mingling therof with the blood demonstrates that the diuine personality was neuer seperated neither from his soul in his descent into Hell nor from his body lying in the sepulcher 90. The Priest's (c) According to the Decrees of Ancient Councils a Priest ought not to depart from the Altar before he giue his benediction again the people were bound to remaine in the Church till the Priest had blest them and indeed priestly benediction was euer practised In the law of nature Melchisedech blessed Abraham in the written law Moses and Aaron blessed the people of Israel and in the law of grace Christ blessed his Disciples benediction giuen in the end of the sacrifice of Mass relates vnto the peculiar recommendation whereby Christ did recommend his Church at the rendring of his soul into the hands of his diuine Father 10. The Altar representes Mount-Caluary and signifies the cross therin erected on which Christ offering as on an Altar a sacrifice of his own body and blood consummated for euer those that are sanctified Heb. 10. And truly as the name of smoak puts vs in minde of fire because of the necessary mutuall relation to each other for smoak of necessity comes from fire that is the cause therof so the name of an Altar doth relate vnto sacrifice necessarily this being included euen in the definition of an Altar taken in the proper sense for a reall Altar to sacrifice on And such is the Altar employed in the sacrifice of Mass called by the Ancient Fathers the Altar of Christ his body and so meant by the Apostle (d) The Apostle by saying Hebrae 13. that We haue an Altar vvhereof they haue no authority to eat vvich serue in the Tabernacle meant an Altar taken in the proper sense that is an Altar on which is offered the sacrifice of Christs body and blood according to the interpretation of the Ancient Fathers S. Greg. Nazian in ora desorore Gorgonia S. Chrysostom demons an Christus sit Deus S. Austin Epis 86. de ciuit l. 8. Confess c. 27. Theophy in 23. Mat. and of the sacrifice of this Altar those cannot eat which serue in the Tabernacle that is which follow the rites and custom's of the ancient Iews nor those which belieue not in the sacrifice of Christs body and blood But this holy Altar si sometymes cal'd Mensa Dominica The Table of our lord because of the heauenly meat our lords reall body and blood which is eaten and drunk there and indeed Mensa Table according to holy scripture often signifies an Altar namely Isa 65. Malach. 1. likewise S. Austin ser 103. de diuersis discoursing of S. Cyprian's Table so called in order to his holy Reliques which were put vnder the Table or Altar erected in the same place where S. Cyprian had suffered Martyrdom In the same place saith S. Austin a Table though erected to God neuertheless was nam'd S. Cyprians Table not because S. Cyprian had feasted there but in regard he had been sacrificed there and through his Martyrdom procured that Table not that he might feed or be fed at it but that vpon it sacrifice might be offered vnto God to whom himselfe had been made an oblation Haebr 13. saying Wee haue an Altar wherof such haue no authority to eate as serue the Tabernacle and for as much as Christs body is spirituall meate and his blood spirituall drink it is named also our lords Table 1. Cor. 10 you cannot say's the Apostle be partakers of our lords Table and the table of deuills
knowledg of his own infirmity left of his great pride detested the wickedness that he had committed in the holy Temple of Ierusalem and prayed also vnto God neuerthelesse found no mercy vnto iustification of life because his repentance proceeded from naturall * S. Thomas â—it actum poenitentiae quem exercuit Antiochus fuisse ex motiue purè natutali motiues precisely For he did not cast away from him the thoughts of sins in regard they were offences to God but in respect they were punishments to himselfe In like manner Esau found no place to penance though he sought with teares Heb. 12. because he did not weepe for his sins wherby he had offended God but for the loss of his father Isaacks blessing that by a diuine ordinance was annexed to his Birth right which he had sold afore for one portion of meate Besid's his heart was full of enuy and malice againsT his brother Iacob whose death he had threatned Gen. 27. A sinner that will finde place to penance and blessing to inheritance ought to behold his wayes * Vide vias tuas in conâ—alle scito quid feceriâ— Jerem. 2. in the valley of humility and know what he hath done call to his rememberance the dayes of his life that are passed thinke * Heb. 10. borrendum est incidere in manus Domini viuentis how terrible it is to fall into the hands of the liuing God consider how * Jerem. 2. scito vide quia malum est â—marum reliquisse Doâ—â—inuÌ„ Deum â—num euill a thing and bitter it is to forsake his Creatour and thereby in vertue of an humble and contrite heart to cast away from him the serpent in his bosome the poyson in his stomack the thiefe in his house that is deadly sin which keeps away from him wrongfully the place to penance and the blessing to the inheritance of Heauen CHAR. XIJ. OF CONFESSION THE CONTENTS T' is not enough that a sinner confess his sinnes to God with his heart vnless he tell them to a Priest with his mouth also that is the Minister of Christ to whom the word of reconciliation is committed Joa 20. As secret auricular so intire perfect confession and likewise the seale or obligation to keepe secret what in secret is sacramentally confessed lie claim to a diuine precept according to the practice of some primitiue Churches publick confession of publick sinnes were enioyn'd as satisfactory penances vnto humbling publick sinners the church of God haith laid aside publick confessions for iust reasons those hazard their foul's which defer sacramentall confession of their sinnes till grieuous sicknes seize on them Confession is an outward act of penance wherby a penitent sinner humbly accuseth himself of himself telling his own sins in the eare of a Priest in uested with power of iurisdiction to the end be may obtain full remission thereof in vertue of his absolution Christ when he instituted the Sacrament of penance Ioan. 20. wherein he conferred on his Apostles and their successors in priestly function authority to absolute from sins committed after baptism enioyned also sacramentall confession for by the words set down Io. 20. plainly appear's that Christ euen then instituted an inward tribunall in order to remission of sinnes and constituted Priest's the spirituall Iudges therin wherfore as in an outward Court of Iustice a person arraigned cannot be absolued or punished by a temporall Iudge legally vnless * Prouerb 12. qui iudicâ—t quod noâ—â—t iudex est iustitiae he hath the hearing of his cause so a Priest to whom the keys of authority are giuen as to the opening or shutting the gates of Heauen cannot open to or shut against a sinner iuridically whose sins he hath no knowledg of (a) The Council of Trent fess 14. c. 6. 7. as likewise others more ancient namely Lateran sub Innocent 3. Constant c. haue defined the necessity of sacramentall confession as to mortall sinnes committed after baptism And indeed veniall sinnes importe no such necessity because the Sacrament of penance hath nothing of power to retaine them and consequently confession is of diuine right and an essentiall part of the Sacrament of penance neither matters it that Christ pardoned the sinnes of S. Mary Magdalen and others of whome he exacted no confession for he that searcheth the heart knoweth exactly the state and condition of the spirit albeit nothing be outwardy expressed Howeuer now the Sacrament of penance being instituted after the similitude of an outward Court of Iustice wherein the penitent supplieth the part of the person accused and the Priest of the Iudg in the room of Christ sacramentall confession is of absolute necessity for the remission of mortall sinnes committed after baptism (b) According to S. Austin l. 65. hom 49. c. 3. if to confess our sinnes to God priuately were sufficient vnto the remission of them without cause it is said whatsoeuer yee shall loose in Earth shall be loosed in Heauen c. and in vain the keyes are giuen to the Church of God and thereby as this great Doctour obserues we should frustrate the holy Euangell we should frustrate Christ's own words promising to our selues what he denyeth And according to S. Basil in regulis breuioribus interrog 288. there is a necessity of confession our sinnes to those which are dispensers of the misteries of God it is not enough that a sinner confesse his sins to God with his heart vnless he shall tell them also with his mouth vnto a Priest who is the Minister of Christ to whom is committed * S. Basil in Regulis breuioribus interrog 228. necessario inquit ijs peccata aperire debent quibus credita est dispensatio mysteriorum Dei qua habetur 1. Cor. 4. dispensation of the mysteries of God together with the word of reconciliation A penitent that out of the tribunall of Priests seek absolution from his sins deceiues himself for it is not said in vaine Whatsoeuer yee shall loose vpon earth shall be loosed in Heauen nor the keys of authority in order to the forgiuing of sin's are giuen in vaine to the Church of God which would proue a necessary consequence if the antecedent were granted For the Sacrament of penance which Christ instituted for the pardoning of sins would not be vsefull aâ—ot if sin's might be pardoned without it In the primitiue times two kind's of confession were in practice the one publick the other secret in reference to two kind's of offences the one openly the other in secret committed and the primitiue Bishops in their seuerall Dioceses respectiuely deputed certain speciall Priests for hearing the confessions of such (c) According to Orig. in hom 2. in psal 37. S. Cyprian l. de lapsis and Tertull l. de poenit c. 9. Confession of publick sinnes was publick in the primitiue Church and publick penitent's had a place in the Church a part from the rest of the faithfull whose sinnes
debt liable to satisfaction Neither doth this preiudice Christ's satisfaction for though in order to it 's own value and efficacy it is more then abundantly sufficient to ransome all sins whatsoeuer ioynt and seperate neuertheless it causeth remission only according to the disposition of the subject to which it is applyed after the similitude of naturall causes which how potent and actiue soeuer they are themselues yet the subjects on which they worke put bound's to their actiuity and efficacy in working wherfore as it doth not argue insufficiency in naturall causes though they doe not produce effect's proportionable to their efficacy through the indisposition of the subjects so neither doth it argue imperfection in Christ's satisfaction to the preiudice therof although sin's are remitted thereby as to their malice and eternall paine the temporall paine remaining vnremitted through remissnes of a penitent's contrition By the premises euidently appeares the extream weakness of modern sectaries that acknowledg inward penance only which is a detestation of sin together with a purpose of amendment (b) S. Cyprian l. de lapsis treating of Confession in order to secret sinnes mentions expresly satisfaction as a part of true penance Et confiteantur ait singuli delictum suum dum adhuc qui delinquit in saeculo est dum admitti confessio eius potest dum satisfactio remissio per Sacerdotem grata est apud Dominum and a litle after exhort's sinners to turne to God with their whole heart and to appease his wrath through fasting praying weeping and wailing and according to S. Ambrose trac ad Virginem lapsam cap. 8 if a sinner shall not be indulgent to himselfe God will shew him indulgence that is if he shall punish himselfe God will not punish him and reiect outward penance which is called satisfaction belicuing that God * Concil Trid. sess 6. can 30. si quis post acceptam iustificationis gratiaÌ„ cuilibet peccatori poenitenti it a culpam remitti reatum aternae poenadeleri dixerit vt nullus remaneat reatus poenae temporalis exoluenda vel in hoc saeculo vel in futuro in purgatorio antequaÌ„ ad regna caeloruÌ„ aditus patere possit anathema sit doth neuer inflict temporall punishment's for sin's whose mortall malice and eternall paine due thereto is pardoned afore for the scripture-testimonies alledged doe plainly demonstrate the contrary Besides although the malice or deformity of sin be the sole cause of temporall paine neuertheless it is no formall or materiall cause it is but the efficient morall cause only which is not allwaies in being together with it's effect as clear experience teacheth in things physicall and morall and therfore no man ought to infer from the remission of the malice of sin the remission of all paine corresponding thereto Again albeit that remission of eternall paine be a greater thing and far more difficult then is the remission of temporall paine neuertheless that doth not of necessity infer this for an outward Court of Iustice often times doth spare a malefactours life that deserueth death enioyning him a penalty that is a lesser thing To forgiue a greater punishment is not to forgiue a lesser that hath noessentiall connection with the greater and indeed though eternall pain be inconsistent with the remission of the deformity and malice of mortall sin in as much as sanctifying grace wherby such remission is purchased doth constitute a sinner a child of God Heir of Heauen and coheir of Christ howeuer sanctity and temporall paine are not incompatible together God tooke to mercy again the children of Israel that had made them God's of gold which they adored being pacified by the prayer of Moyses for their Idolatry Exod. 32 (i) Exod. 32. Our lord therfore plagu'd the people for the fault in order to the calfe that Aaron had made Where the particles Therfore for the fault giue euidence that the sole reason which mou'd God to punish them again that is after the prayer of Moses had appeas'd him was the sin of Idolatry afore pardoned as to the guilt thereof neither does Caluin deny in his Comment on the same Chap. of Exod. but that the fault was remitted afore yet afterward he did visit that very sin vpon them with temporall punishment's as doth euidence the same Chapter To conclude all primitiue Fathers of the new lawe doe not exhorte Christians only to turne vnto God with inward contrition of heart * S. Cypria ser 5. de lapsiâ— Oportet inquit orare impensius rogare diemluctu transigere vigilâ—â—s fletibus noctes ducere tempus omne lacrymosis lamentationibus óccupare but also with praying fasting mourning weeping Almes-deed's and other painfull afflictions Wherfore it is meer foolishness to belieue that God is pacified by inward penance which is detestation of sin and not by outward penance which is satisfaction for temporall paine due thereto together with reparation of the injury which God suffereth by sin Neither doth the saying of S. Paul Ephes 5. viz. No man euer ye hateth his own flesh but nourisheth and cherisheth it infirme this christian doctrine for the same Apostle 1. Cor. 9. confesseth that himself punished his flesh saying I beat down my body and bring it into subiection Though no man can hate his flesh out of hatred to his flesh precisely yet he may punish his flesh out of hatred to the many miseries the rebellion therof brings to the soul and indeed God * Apo. 3. ego quos amo arguo castigo chasteneth the flesh of as many as he loueth CHAR. XIV OF INDVLGENCES THE CONTENTS The Church of God inheriteth the aboundant satisfactions of Christ and his Saincts vnto remitting of temporall paines due to sinnes pardoned afore as to the guilt thereof which is the consistency of the Churches Indulgences or pardons the dispensing whereof is proper to the Church-gouernours which vse less or more moderation in the releasing of temporall punishment's according to tymes places and persons greater-penances and fewer pardons agreed with primitiue christians that carryed about the dying mortifications of their crucified Lord there is nothing of substantiall difference between ancient and modern Indulgences as those so these import remission of temporall pains not onely in the Ecclesiasticall before men but likewise in the diuine Court of Iustice in the sight of God sundry kinds of Indulgences set down The state of grace necessarily required vnto the gaining of them INdulgences are remission of temporall pain due to sins pardoned afore through the application of the (a) Pope Clement the sixt Extra vnigenitus Tit. de poenit calleth the prize of Christ and the Saincts satisfaction 2 Treasure taken in spirituall signification after the similitude of a corporall Treasure laid vp and conseru'd for the common vses of a community or common wealth without being propriated to any particular person aboundant satisfactions of the blessed Saintes and Christ's specially the value and worth
can sacro-sancta the Apostolicall sea did not receiue supremacy and preeminence from the Apostles but from our Sauiour himselfe and indeed Christ founded and built his Church vpon S. Peter Mat. 16. Thou art Peter and on this rock I vvill build my Church .... and J vvill giue vnto the the keys of the kingdome of heauen Again Christ praid especially for S. Peter and after his resurrection appointed him to feed all his sheepe and lambs Moreouer S. Peter as head and Prince of the other Apostles called the first Councill which was celebrated between the Ascention and Pentecost And in the second Council mentioned act 15. spoke first and decided the matter in debate Bishop of Rome as lawfull successour of S. Peter in suprem authority and there is not any except the Roman Church that hath published and planted the one holy apostolicall faith from the rising of the sun to the goeing down therof which denoteth its vniuersality an order to place there is not any except the Roman Church that can rockon pastours and Teachers in a continuall line of succession down from S. Peter to the present times which sheweth its vniuersality in order to time there is not any Church-Gouernour saue the Bishop of Rome to whose definitiue sentence of iudgment (x) S. Anaclete Epis 1. commanded that euery hard question should be referd to the sea Apostolick because saith he the Apostles so appointed by speciall command from Christ Wherefore Tertullian calleth the Pope king of the world and stiles Rome the Chief and Apostolicall seat whether saith he wee ought to recur in all doubtfull matters relating to faith Besids S. Austin that was a member of the African Church Epis 9. addressing himselfe to Pope Innocent in order to the Pelagians whom he impugned writeth thus ... that errour and impiety of the Pelagians the authority of the sea apostolick must anathematize Again the Council of Alexandria cals Pope Felix prophanarum haresium depositor the deposer of prophan heresies hard controuersies of faith haue been referred in all ages Furthermore it is essentiall to the true Church to begett children in Iesus-Christ through the Gospell 1. Cor. 4 that is to say to bring whole countries out of darkness of infidelity into the maruelous light of Christian faith which not any except the Roman Church hath performed Sectaries like partriges haue gathered children * Ieremiae cap. 17. perdix fouet seu congregat quae non peperit Vnde S. Aug. assimilat haereticos perdici which they haue not brought forth but the Roman Church hath begotten vnto Christ a world of children both in the primatiue times for the first 500. yeares and since For Germans Bauarians Vandals Polans Sweds Danes Noruegians Hungarians Normans English and sundry other Countryes since the yeare 600. were begotten in Iesus-Christ through the Gospell by Priests and Bishops of the Roman Church as plainly appears by the ancient and modern histories written of each people respectiuely And as touching our country of Englād that embraced the catholick faith through the preaching of S. Austin a Priest and Bishop of the Roman Church after its conuersion which happened in the reign of S. Ethelbert for near a thousand yeares continued obedient to the Bishop of Rome and constant in the profession of the catholick religion as do euidence our ancient Cronicles laws common laws ordinances Records foundations of Bishopricks Cathedrall Churches vniuersities colleges and hospitalls which remain monuments of these dayes to beare clear witnes of catholick religion wherfore it is a wonder how English Magistrats come to look with so enuious an eye vpon their catholick subiects as to persecute them for conforming their conscience to the full and constant profession of all their christian progenitours CHAR. XX. OF TRADITIONS THE CONTENTS Down from the Apostles to these times the true Church of God hath been directed and gouernd by the written and vnwritten word as by laws and customs doctrines necessary to saluation which the Apostles receiued either from the mouth of Christ or from the holy Ghost by inspiration were deliuered to the faithfull of those dayes partly in written and partly in vnritten traditions if the Churches authority and vnwritten traditions were laid a side scriptures would haue nothing of waight with them vnto euincing christian religion Answeres vnto seuerall obiections propounded against the Churches traditions TRaditions are vnwrtten doctrines deliuered by the mouth of Christ or his Apostles and committed vnto the keeping of the Church (a) 1. Cor. 11. as I haue deliuered vnto you saith S. Paul keep my precepts From this sacred Text Theophilact infers that both S. Paul and the other Apostles deliuered many things which they did not set down in writing called traditions not because they are not at all written but in regard there is no express mention thereof in the holy scriptures for t is certaine that the traditions receiued from the Apostles and deliuered as it were from hand to hand for sundry ages are now written as precepts of faith and generall manners necessary vnto saluation Though the whole scripture is giuen by inspiration of God and is profitable to teach to conuince to correct and to instruct in iustice 2. Tim. 3. Yet it is not the same thing to be a profitable guide in the way of iustce and saluation and to be the sole expedient necessary therunto for a head is both profitable and necessary to preserue a man aliue neuertheless it alone without the society and ministery of the body is not sufficient enough to continue him aliue likewise the Sacrament of Eucharist conduceth to the purchase of eternall blessedness yet cannot effect it without the help of baptism and faith and the Chapter set down expresly asserteth that euen the old scriptures instruct to saluation and notwithstanding the Apostle requireth of Timothy perseuerance in the doctrines which he had heard of him besides what he had learned from them wherin he had been versed from (b) By the particles from his infancy euidently appeares that the Apostle spoke of these scriptures which Timothy had learned in his youth that is he meant the old testament being the new scriptures were not written when Timothy was a youth Wherefore when the Apostle writ vnto him that all scripture is profitable c. he could not vnderstand the whole body thereof as some sectaries vnaduisedly interprete him translating whole for all And indeed when the Apostle writ that Epistle to Timothy the whole body of scripture was not composed S. Iohn had not then put forth his Gosple and his Apocallps he writ after the death of S. Paul him infancy again albeit the scriptures be a great light neuertheless they doe not giue light to all a en within the house of God whose written doctrines they are vnless they be put vpon the candlestick of the Churches definitions and vnwritten traditions for setting these aside scriptures are but a light shining in a dark place 2.
no definition was past and that vpon notice of any he should be most ready to embrace the sense and defend the sentence of the Church which testimony giueth euidence enough to belieue that Pope Iohn neuer defined the said controuersy As the Catholick Church guided by the holy Ghost asserteth the Saints reigning with Christ to haue actuall enioyment of blessedness so likwise declareth them to be our Aduocats mediatours and intercessours in the sight of God Although the office of aduocation mediation and intercession (g) Although Rom. S. Christ is said to make intercession for vs neuertheless the Churches custom is not to say Christ pray for vs but Christ haue mercy of vs. Thereby preferring his diuine before his human nature that is we pray vnto him as God and not as man and this Church practice taketh away the occasion of erring with the Arians which denyed the diuinity of our Sauiour Christ is proper to Christ alone as to the most excellent manner thereof for as much as he only without the helpe of man or of any Angel through the proper merits of his own passion and death on the crosle payed the full ransom or price of all sins whereby he reconciled vs to God in respect of which the Apostle calleth him the * Est vnicus mediator Christus ratione scilicet ac medio redemptionis qui proprio sanguine in cruce effuso nos ab inferno à diabolo ira Dei Patris redemit eidem nos reconciliauitâ—â—â— est aut◠〈◊〉 solus mediator ratioue medio intercessionis precum onely mediatour between God and man 1. Cor. 2. that is the sole singular mediatour taken in the singular sence of redemption after which sort also he is our sole Aduocate and Patron that by himselfe alone procured for vs mercy in the sight of his diuine Father and truly noe Christian asketh or obtaineth grace in this life or glory in the next but in vertue of his merits neuertheless the Apostles and Saints in Heauen and the faithfull on earth that deale with God by intercession and mediate with Christ by prayer also vnto procuring for vs saluation lay clame rightly to the office of an Aduocate and mediatour taken in a more large sense according to the common vsage of speech and the scriptures euidence as much which attribute the name of mediatour to Moyses Ieremy the Apostles and others as clearly proueth S. Cytill l. 12. Thom. cap. 10. also they giue the name of Sauiour and redemer to meer creatures Iud. 3.92 (h) S. Bernard ser that begins Signum magnum apparuit Teacheth that there is need of a mediatour to the mediatour Christ neither is there any better or more profitable then the Virgin Mary The obedient Virgin Mary saith he is made the aduocate of the inobedient Virgin Eue wherefore the holy Church calleth the Virgin Mary our Aduocate besids S. Greg. Nazian ora ad Grego Nysse asserts that Martyrs are mediatours between vs and God and so teacheth also S. Chrysostome in psal 50. and S. Hierom Epis ad Vigilant cap. 3. if the Apostles saith this great Doctour of the Church and Martyrs inuested with their bodyes did pray for others when they ought to haue been solicitous for themselues they pray rather for vs now being deliuered from their bodyes after their victories crownes and triumphs Again S. Austin Epis ad Paulinum calleth Bishops the peoples Aduocates in as much as they giue them their benediction Esdras 9.27 Act. 7.35 Wherefore Christ is our Aduocate after a far nobler manner then the Saints are Christ maketh intercession for vs in as much as he representeth to his diuine Father his own merits in our fauour The Saints in as much as they offer for vs their prayers through the merits of Christ Christ exhibiteth for vs what is his own Saints offer for vs what is Christs and therfore are but inferiour and secundary intercessours which neuer ask or obtaine any grace for vs but through Christ our lord which is the close of all Church prayers addressed to the blessed Saints in consequence of which the greatness of Christs glory suffereth nothing of preiudice but rather is illustrated thereby since through the immensity of his merits he did not procure only that his own prayers should be graciously heard and accepted in the sight of his diuine Father but likwise the prayers of euery one offered in his name aright in regard wherof the Apostles Martyrs and other Saints that reigne in Heauen hauing here on earth * S. Cypria magnus charoruÌ„ numerus nos in coelo exspectant .... de sua salute securi pro nostra soliciti espoused the generall interests of their neighbours and after the imitation of Christ their head promote by intercession the spirituall aduantages of all notwithstanding that their own concernments might haue exacted of them their whole employment in the behalfe of themselues being not then certain of heauenly blessedness doubtles whereas now they enioy a full assurance of the crownes of iustice which their victories haue merited their desires to aduance the spirituall interests of their friends on earth abound more and their charity soliciteth more for our admittance into Heauen to be partakers of their inheritance in the light of glory Coloss 1. * Tom. 1. Conciliorum Epis 1. S. Clemens in initio S. Clement in his Epistle to S. Iames called the brother of our lord auerreth that S. Peter encouraging him to accept after his death the gouerment of the Church promised that after his departure he would not cease to make intercession for him and his flock therby to ease him of his pastorall charge Likwise * Ser. 3. in anniuersario die assumptionis S. Leo the great that succeeded in the Church-gouerment ascribeth the good administration therof to the prayers of S. Peter to whom Christ said before his passion and thou being conuerted confirme thy brethren and after his resurrection feed my sheepe my lambs And indeed S. Peter himselfe saith in the first Chap. of his second Epistle that he would endeauour after his decease that the Christians of those dayes might haue frequent remembrance of the things which he had taught them wherby it is euident enough that the Saints departed haue * S. Grego l. 4. dial ca. 33. quid est quod ibi nesciunt vbi scientem omnia sciunt Loquitur de sanctis in caelo Deum clarè intuentibus vnderstanding and memory and in earnest otherwise the comparison Christ made Math. 22. to wit the Saints are as the angels in Heauen had been very impertinent for * Euseb l. 6. cap. 4. refert Potamiena cum iret ad maatyrium promisisse se post mortem suam impetraturam à Deo misericordiam pro Basilide qui fuit vnus ex militibus qui ducebant illaÌ„ ad locuÌ„ supplicij the heauenly Angels (i) It appears euidently by Christs owne words Luc. 15. how