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
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
Rom. 5. Inuisibilia Dei à creatura mundi per ea quae facta sunt intellecta conspiciuntur in his works visible CHAR. IJ. OF ADAM THE CONTENTS The integrity of Adams creation his fall from originall Iustice through the euill managing of his free will all his posterity concerned in his fall ADam was the first man that God made * Gen. 1. creauit Deus hominem ad imaginē similitudinē suam in his own image and after his likeness (a) S. Hieron l. 3. com in epis ad Ephes calleth Adam the first man and first Prophet because he fore told the mysterious Incarnation of the Son of God in saying This novv is bone of my bone and flesh of my flesh which the Apostle nameth magnum Sacramentum For as much as it importes Christs nuptiall conjunction or marriage with the Church his Spouse the first Prophet that prophesied of the mysterious Incarnation of the Son of God and the first prodigall son that vnhappily managed his patrimony (b) Eccl 1. God made man vpright that is according to the interpretation of great S. Austin l. de cor gra God gaue him in his creation sanctifying grace And the same S. Austin l. 13. de civit Dei expresly teacheth that the first man was created in grace and l. 12. de civit affirmes that the Angels in their creation received grace together with their nature His heavenly Father had setled him in a fair estate of originall iustice as to his soul * Sap. 2. Creauit hominē inexterminabilē and immortallity as to his body and he made away with both wilfully for the obedience that was onely required to the conseruing thereof * Non foret homo animal rationale nisi ei inesset libera boni mali electio nec Deus foret iustus si impossibilia iuberet Aug. ser de tem laid in his power And it was necessary to injoyne * Aug. l. 8. gen oportebat vt homo sub Domino Deo positus aliundè prohiberetur him the performance of that vertue for if nothing had been commanded him or he forbidden from nothing he would haue had nothing to know his own inferiority and to acknowledge his Creatours superiority The Command that God laid vpon Adam was that he should not cate of the tree of knowledge of good and euill so named not in reference to the fruit that in it selfe was good * Gen. 1. omnia quae fecerat Deus erant valde bona for all that God created was very good but in order to transgression that taught him to discern between good and euill between the good of obedience as to the perpetuating of grace and life and the euill of disobedience as to the introducing of sin and death Yet God had no part in Adams transgression for his diuine goodnes had bestowed on him sufficient auxiliaries to continue him in obedience and did nothing to necessitate his disobedience (c) Ecclus. 15. God made man from the beginning and left him in the hand of his counsel gaue him his commandements .... they shall conserue thee he hath set vvater and fire before thee stretch out thy hand vnto vvhich thou vvilt before man is life and death good and euill vvhat liketh him shall be giuen him This sacred Text giues clear euidence of Adams free will as to accepting or rejecting diuine grace that might haue led him to euerlasting life and indeed S. Austin infers from the same text free will in all men lib. de gra lib. arb arguing from thence that though God giues to euery one his mercifull grace vnto obtaining of heauenly blessednes neuertheles he necessitates none to accept of it being in the liberty of each one to reject it And herein according to the Council of Trent Consisteth the reconciling of mans free will and grace together Morouer the holy writer of Genesis clearly demonstrats mans free will after Adams fall for cap. 4. God said to Cain who was troubled and angry to see his brother Abel and his offerings respected aboue his own Why is thy Countenance cast dovvn if thou doe vveli shalt thou not be accepted and if thou doest not vvell sin lyeth at the door but the lust therof shall be vnder thee and thou shalt haue rule ouen it that is saith S. Austin l. 13. Civit. Dei cap. 7. thou shalt bear dominion ouer sin Where by is evident that mans free will was not extinct through Adams fall and this Catholick assertion is yet more plainly taught Deutr. 30. I call heauen and earth to vvithess this day saith Moses to the People of Israël that I haue set before you life and death blessing and cursing chuse therefore life These last particles evidence enough that God gaue man liberty to chuse good or euill which is the consistency of liberum urbitrium free will S. Ambros in Psal 40. v. 10. for he left him in the hands of his own counsell election and deliberation which euinces Adams free will for what is necessary or impossible requires noe consultation or deliberatnes these being manifest tokens of free actions Besides it is not agreeable vnto reason that he who was established absolute lord of all liuing thing created to the vse of man * Aug. l. de cor gra docet obseruationem praecepti Adamo impositi dependisse ab eius libero arbitrio should want dominion and free vse of his own will and liberty Howeuer Adams fall seems a strange thing he hauing nothing in himselfe that inclined to disloyalty for God had made him vpright and the integrity of his creation extended to all his faculties spirituall and sensible in his will was integrity of sanctifying charity in his vnderstanding integrity of both naturall and supernaturall knowledg and in his sensible parts integrity of order with subordination and peace with quietnes whereby plainly appeares that his fall did not proceed from himselfe originally Neuertheles t' is certain that he did fall yeelding to a weak temptation of which himselfe was not author Simple Eue whom God made for his meet helpe ill counsel'd by the crafty serpent propounded vnto him the eating of the forbidden fruit vnder a fair colour of bettering his and her own condition in the knowledg Of good and euill Adams condescention to this out ward suggestion occasioned his fall wherin he imbarqued all men to ruine leauing nothing behind him for their reparation * Zach. 13. Adam exeplum metem ab adolescentia mea saue his own example of sacrilegious disobedience to make them be wary how to ingage in the future against the vertue of obedience CHAR. IIJ. OF ORIGINALL SIN THE CONTENTS The innate propriety of Originall sin the difference between Originall sin and Adams personall offence and between Originall sin and carnall concupiscence ORiginall sin is the * Aug. Epis 130. vocat peccatum originale vitium haereditarium debitum paterni chyrographi
separation of his soul from his body in euidence of his superabundant loue (d) According to S. Ambrose one sole drop of Christs precious blood had been sufficient to redeem all mankind for one only drop of that precious liquor had been sufficient for the redemption of all mankind His extraction as man is deriued from the most illustrious Tribe of (e) Rom. 15. Isaias saith there shall be the root of Iesse and he that shall rise to rule ouer the Gentiles in him shall the Gentiles hope Christ was the flower that grew out of the root of Jesse that came of the stock of Iuda Iuda wherof he was * Apoc. 5. ecce vicit leo de tribus Iuda the conquering lyon he ouercame the world the deuil and the flesh the world by contemning it the deuil by putting down his principallity the flesh by Crucifying it As a lyon he appeared in his natiuity for it is the innate propriety of that royall Beast to wipe out with his sterne the prints of his feet that his steps may not be discouered and Christ in his Natiuity hid with the stern of his humanity his God head that it should not be perceiued by the deuil as a lyon * Gen. 49. requiescens accubuisti vt leo quasi leaena quis suscitabit eum he slept in his sepulchre none daring to awake him as a lyon he waked himselfe rising gloriously * Mat. 27. soluite hoc templum e in triduo reaedificabo illud in the third day of his dead sleep by the vertue of his own power and as a lyon he will come to the generall judgment to put down the authority power and principallity of all his enemies * 1. Cor. 15. cum tradiderit Regnum Deo Patri and deliuer the kingdom which is the Congregation of the faithfull neuer after to be exercised by the tyranny of the wicked to his diuine Father to whom as God he is equall as man inferior CHAR. VJ. OF THE NAME ISEVS THE CONTENTS The origen excellency and marueillous vertue of the name IESUS IESVS is the proper name of the son of man * Luc. 19. venit filius hominisquaerere saluum facere quod perierat that came into the world to seek and saue that which was lost and to heal and quicken that which was mortally wounded This is to say that the son of the Virgin Mary who is also the son of God is properly named (a) Isaias cap. 62. prophesied of the name IESUS and thou shalt be called saith he by a nevv name vvhich the mouth of our lord hath named That is the Angell of God whom the Prophet Zachary calleth the mouth of our lord and t is set down Mat. 1. that the words thou shalt call his name Iesus c. were vttered by an Angell IESUS which signifieth Sauiour being born to saue his people from their sins (b) S. Austin treating of Christs comming into the world writeth thus take avvay vvounds take avvay death if man had not perished the son of man had not come because there vvould haue been no need of remedies wherby he meaneth that if Adam had not sinned the son of God had not been the son of man which are the wounds and death that procured his coming or temporall generation As in the administration of Ecclesiasticall and ciuill gouernment names are giuen to men sutable and proper to the charges or offices they vndergoe for example the names Pope Bishop Emperour King Generall Admirall Maior c. so the son of the Virgin Mary was by * Mat. 1. vacabis nomen eius Iesum ipse enim saluabit populū à peccatis eorum diuino dispensation named IESUS Sauiour the generall redemption being committed to his charge And allbeit that this name was giuen to some others long afore for the holy Scriptures make mention of (c) Iesus Naue according to Ecclesiast 46. was a valiant warrier one IESUS Naue and (d) Iesus the son of Iosedech succeeded his Father in the office of high Priest Hag. 5. IESUS the son of Iosedech high Priest yet it was new and extraordinary in the son of the Virgin Mary first as to his Person being God and man and consequently far more excelling the other two then substances their shadowes or things figured their naked figures And Iesus Naue though a Gallant Captain howeuer he conducted only the people of Israëll into the land of promise which Moses before had brought out of Egygt but Iesus the son of the Virgin Mary came a guide to all nations vnto conducting them into the kingdom of Heauen of which the land of promise was a figure only as likewise Iesus Naue was a Type onely of Iesus the son of the Virgin Mary And though Iesus the son of Iosedech was a high Priest yet he did not perpetuate his Priesthood that dying with him but Iesus the son of the Virgin Mary * Hebr. 6. tu es Sacerdos in aternum is a Priest for euer enjoying an euer lasting Priest hood Besides Iesus the son of the Virgin Mary saued his people from their sins of slaues vnto Satan (e) S. Iohn the Euangelist cap. 5. writeth that Christ gaue power to be the sous of God vnto as many as receiued him he made Children of God and shewed mercy * Isai cuius misericordia super omnem carnem on all flesh Secondly as to the name it selfe that was new and marueillous also (f) Philip. 2. at the name of Iesus euery knee shall bovv of those vvhich are in heauen of those vvihch are on Earth and of those vvhich are vnder the Earth that is in Purgatory for those which are vnder the earth in the hell of the damned giue nothing of reuerence to the name of Iesus being obdurate in an abhorrence from it S. Hieron l. 3. Comment in Isa attesteth that in those daies bowing at the name of Iesus was counted à distinctiue sign wherby Christians were known from Iews which shewed noe more respect and reuerence when they heard Iesus named then when they hear'd the name of Satan or Pharaoh Howeuer Catholicks doe not honour the name of Iesus in regard of the Syllables letters or sound that it carries but because of the relation it has to the Son of God called Iesus Neither does this exhibition of Religious worship render them more guilty of superstition then are the subjects of a king when they shew a ciuill reuerence while they heare him named for at the name of Iesus the Son of the Virgin Mary euery knee bow 's of Creatures in heauen in earth and vnder the earth * Act. 4. non est aliud nomen in quo homines saluari possūt nisi in nomine Iesu Nazareni and it is the sole name that procureth saluation for man in respect and consideration wherof it hath been a holy constant custome amongst ancient Catholick Christians to bow at the name of
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
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
from equalling or adjusting of things due by right Iustice deriues its name which in order to God is meet exhibiting of praise and seruice in regard of his diuine perfections and thanksgiuing in reference to the infinit benefits he hath confer'd on mankind and a meet satisfying for sin whereby God is injured It is meet and just that we praise and serue God who is our soueraign lord of whom we hold all our goods both temporall and spirituall and which-indeed are rather his goods then ours he hauing deliuered them to us only vpon condition we render him faithfull seruice that is * Ad Epes 6. non ad oculum seruientes quasi hominibus placentes sed vt serui Christi facientes voluntatē eiuo ex animo not seruice to the eye as men-pleasers but as good seruants doing his will with a perfect heart and willing mind * S. Chrysos cum tali inquit vultu respicit Deus ea quae facis cum quali facis For God regardeth our seruice according to the manner we doe it he glorifyeth the good and casteth the euill seruants into vtter darknes wherfore whosoeuer will be for himselfe and not for God * S. Gregor de nihilo Deus fecit omniae qui sibi vult esse non tiói nihil vult esse inter omnia will be nothing amongst all things which God made of nothing besides it is meet and just that we praise and serue God in regard he is our Father we are the clay and he our potter and we all are the work of his hands Isa 64. if a child is bound to honour and serue his earthly Father in deed in word and in all patience Eccle. 30. from whom he receiueth his body much rather he ought to honour and serue his heauenly Father that both formes the same body and breathes into it a breath of life vnto making him a liuing soul and exalting him to a heauenly inheritance wherfore doubtless euery good Christian when he saith our Father which art in Heauen hath a great sense of his condition and taketh thought for pleasing God his heauenly Father lest he come to heare the heauy sentence of Iudgment declared to the wicked Iewes I haue nourished and brought vp children but they haue rebelled against me Isa 50. or that other Io. 8. ye are of your Father the deuil and the lustes of your Father ye will doe Again t is meet and just that we celebrate the remembrance of Gods immense benefits bestowed on us with thanks-giuing for he * Ephes 2. Deus qui diues est in misericordia propter nimiam suam charitatem qua dilexit nos which is rich in mercy through the great aboundance of his loue where with he loued us euen When we were by nature the children of wrath and dead in sin hath quickened us together in Christ by whose grace we are deliuered from bondage death and made partakers of eternall life to the end we may raigne with him celestially Eph. 20. One of the ten lepers Luc. 17. was just fell down on his face at the feet of Christ and gaue him thankes for the healing of his corporall leprosy much rather we Christians ought to exalt the great mercy of God with thanks-giuing for as much as he hath cured vs through IESUS-CHRIST of our spirituall leprosy which is sin vnless we will be like the other euill nine lepers which returned not to praise God that had clensed them or like the pagan Philosophers Rom. 10. which God gaue vp to their vaine thoughts deceitfull vanities and their hearts filthy lusts because though they knew yet they did not glorify him neither were thankfull Again t is meet and just that we acknowledge our sins to God vnto repairing of the injuries done him thereby and when we (c) An humble confession of our sins appeaseth Gods wrath I did confess saith the Royall Prophet against my selfe my iniustice to our lord and he forgaue the impiety of my sin confess with a contrite heart against our selues our wickednes his mercy forgiues the punishment of our guilt * Ezechiel 18. si impius egerit poenitiam ab omnibus peccatis suis quae operatus est .... omnium iniquitatum eius non recordabor neither will God remember the iniquities of him that turnes from them and makes him a new heart and a new spirit Iustice in order to our neighbour is to pay to all men loue respect honour and duty that is to doe to euery man whatsoeuer we would * Haecest lex naturae Quod tibi nō vis facere alteri nefeceris that euery man should doe to vs for euery man is euery mans neighbour there being nothing of * Aug. in Psal 118. omnis homo omni homini est proximus nec vllae cogit anda est longinquitas generis vbi est natura communis distance as to birth or kindred where nature is common alike Besides Gods law of charity excepts none his will being to saue and bring all men vnto the knowledg of his truth (d) According to the generall practice of the Catholick Church publick prayers are offered on good friday for all men of what condition or profession soeuer they be which holy custome plainly demonstrates the sence of the whole Church in order to Christs offering his passion for the redemption of the world that is the Church beleiues that Christ excluded none from that oblation Pagans Iews and hereticks through the great mercy of God may cast from them their iniquities vnto iustification of life in respect wherof the Apostle Timo. 2. exhorteth that supplications prayers intercessions and giuing of thanks be made for all men in consequence of the premises as we would that our neighbour should doe to vs so must we doe to him likewise as we would that our neighbour should giue to vs loue respect honour and duty so must we giue to him likewise as we would that our neighbour should not prejudice us in word counsell or deed so must we doe to him likwise as we would that all men should keep their faith pawned to us so must likewise wee performe faithfully our ingagement with all men Furthermore Iustice in order to our neighbour is to fullfill (e) S. Gregor l. 4. Dial. c. 58. aduiseth vs as a thing more safe and profitable to procure in our life time those benefits and aduantages which after our death we exspect from those which are intrusted with our pious legacies saying t is better to depart out of this world vnliable to imprisonment then afterwards in prison to seek liberty the will of the dead according to the trust put in us and to powre out our prayers to giue of our aboundance alms and to vnder goe voluntary afflictions for the faithfull departed to the end that such as after their remouall out of their bodies stand liable (f) S. Bernard auerreth that the torments of faithfull souls
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
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
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
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
(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