Luc. 24.47 Mat. 28 19. 16 18. Aug. ep 170 et 166. cont ep fund c. 4 et lib. de Verrel â—7 Pacia ep 1. ad sym pron Vinc. Lir. Hier. coÌ„ Luc. f. c. 9 Bed in 6. c. Cant. Catholike that is to say vniuersal so that she being dispersed throughout the world in her motherly bosome receaueth embraceth safe keepeth all persons of al times places nations so that they be of one mind consent in the faith doctrine of Christ Fourthly that there is in the same Church a communion of Saintes soe that those which liue (f). Eph. 4 11.16 Psa 118 63. Col. 1 12. Phil. 1 4. 2. Co. 8 14. 1. Io. 1 3. Ro. 12 4. 1. Cor. 12 4. Aug. Tr. 32. in Io. in the Churche as the house and family of Almightie God doe holde an vnseparable society and vnity amongste them selues and as members of one the selfe same body helpe assist one an other with mutuall benefites merites prayers Amongst theÌ„ there is vnity of faith consente of doctrine conformable vse of sacraments and notwithstaÌ„ding the disseÌ„tions errours what (g) Euse l. 7 cap. 19. Aug. 2. con Do. c. 6. ep 19. de vera rel c. 6. euer they be that by meanes of some fewe maye spring and growe vp yet are they all wayes carefull to * Eph. 4 3. keepe the vnitye of the Spirite in the bande of peace And in this CoÌ„munion vndoubtedly not only the Saintes of the Churche militant that doe traueyle as pilgriÌ„mes vpon earthe but also all the blessed Saintes of the Church moste happily triumphant with Christ in heauen (h) Aug. ser 181. de teÌ„p cap. 13. Euch. c. 56. as also the soules of the godly which hauing departed this life are not (i). Aug. lib. 20. ciui c. 9. Greg. l. 4. dial cap. 39 yet come to that happy estate of the blessed Saintes (k) Gen. 7 23. 1 Pet. 3 20 Esa 60 12 Aug. â—p 50 152. de vnit Ec. c. 4. 19. Ful. de fid ad Pet. c. 37.38.39 Pacia ep 2. ad smpto Ire l. 4. c. 43 Greg. l. 14. mor. cap. 2 Chrys ho. 11. in ep ad Eph. Conc. Later c. 1. Alcim Aul. l. 4. c. 19. Io 6 66 Iudae 18. are al together ioyntly compreheÌ„ded Out of this coÌ„munion of Saints like as out of the k Arke of Noe there is certainlye vndoubted destruction but no saluation for mortall men not for the Iewes or Heathens that neuer receaued the fayth of the Church not for Haeritikes that haue forsakeÌ„ the fayth once receaued or any way corrupted the same not for Schismatiks that haue deuided theÌ„ selues from the peace and vnity of the Churche finally not for (l) 1. Cor. 5 4. 1. Tim. 1 20 NuÌ„ 12 14. Mat. 18 17. 2 Io. 10. 2. The. 3 6.14 Cyp. ep 62. Aug. l. 1. coÌ„ adu le c. 17 Eus apud Damasc l. 3. Paral. cap. 45 ExcoÌ„municate persons that for any greuous crime or cause haue deserued to be cut of as hurtfull pernicious members from the body of the Church And all and euery of these because they do not appertaine vnto the Churche to her holy coÌ„munion they can-not be partakers of the grace of God )m). Aug. ser 181. de temp c. 12. in ps 88. conc 2 ep 2â—4 Cyp. ep 57. 52. aeternall saluation except they be first reconciled and restored vnto the same Church from which they through their owne defaulte haue once ben separated For most certaine is that Rule of (n) de simp Prae. Sainte CIPRIAN (o) De symb â—d cate c. 13. S. AVGVSTINE that he shall not haue God to be his Father that wil not haue the church to be his Mother 19. What doth the tenth Article set before vs REmission of sinnes without the which none can be iust or obtaine saluation And this most rich treasure Christ hath purchased (a) Esa 33 22. Mat 1 21 9 6. Apo. 1 5. Luc. 24 47. Act. 10 42. Heb. 9 13. 1â— Io. 1 7. Eph. 1 7. Col. 1 13. Heb 1 3. for vs by his bitter death and most pretious bloode that the whole worlde mighte be exempted from sinne and from the perpetuall punishmentes due vnto the same Of which treasure certes they only are made partakers by the grace of Christe that doe vnite theÌ„selues by faythe (b). Act 2 38. 8 12 36. Mar. 16 16. Io. 3 5. Aug. Euch. c. 65 de Ver. do ser 11. c. 2â— 22. and Baptisme to the church of Christ do abyde in the vnity obedience of the same TheÌ„ afterwarde they also that haue dilligentlye done (c). 2. Cor. 12 21. Act. 8 22. Io. 2â— 23 Apâ—c 2 5. poenance for their sinnes committed after Baptisme doe conuenieÌ„tly vse those medicines and remedies againste sinne that Christe hath ordayned to wit the holy Sacramentes of the Church And hereunto belongeth the power of the (d). Hier. ep 1. ad Heli. c. 7. Aug. ho. 49. c. 3. 50. c. 4. 5. inter quinquag hom Chrys l. 3. de Sacerd. Cypr. ep 54 Luc. 10 35. Mat. 18 18. Io. 20 22. keies as they call it which Christ for the remission of sinnes hath committed vnto the Ministers of the Church especially to thâ— Apostle S. (e). Mat. 16 Hilla c. 16. Mat. Bern. l. 2. de coÌ„sid c. 8. Con. Flor. 19. Io. 21.15 PETER his lawfull Successors as to the Supreame guydes and rulers of the Churche 20 What hath the eleuenth Article Esa 26 19. Iob. 19 25 Ezech. 37 1 1. Cor. 15 51. â— Thes 4 16. Io. 11 24. 5 25. Mat. 22 23. Dan. 12 2. Ph. 3 21. Hieron ad Miner Al. ep 152 ep 61. adu er Io. c. 9. seq Greg. l. 14. mor. c. 30 seq Aug. Euch. c. 84 seq l. 22. ciu c. 12. seq IT declareth the resurrectioÌ„ of the flesh which at the latter day shal be coÌ„moÌ„ to good bad For this frayl brickle body of ours that we beare about with vs pestered with so many disseases and subiecte to suche continuall griefes and miseries that must after our death become a pray for wormes shall then reuiue wheÌ„ at that last daye al the deade at the voyce of Christ the Iudge shal bee raised both to life iudgement All therfore shal appeare in flesh before the (a). 2. Cor. 5 10. Ro. 14 10. tribunal of Christ that euery one without exceptioÌ„ accordingly as he hath behaued him selfe in his body which theÌ„ shal be restored vnto him whole again so may receiue either good or euill And they that haue doone good thinges (b) Io. 5 29 Mat. 13 40. shal come forthe into the Resurrection of life but they that haue done euil into the Resurrection of iudgemente (c) Mat. 25 46. 13 10 Athan. in symb and punishment euerlasting In the
internall benefite of the Sacrament yea Christ himselfe altogether so that it were farre better for them to abstaine froÌ„ any vse of the Sacrament at all Forsomuch as neither faith (b) Aug. de vnit Eccles cap. 4. nor Sacramentes are profitable to any but to those onlye who persist in the vnitie of the Church So that hereupon Sainte AVGVSTINE hath (c) Lib. 3. cont lit Petil cap. 40. said All the Sacramentes of Christ are receiued not to saluation but to iudgement without the charity of vnity And again (d) De bapt cont Don. lib. 1. cap. 8. what doth either sound faith or happely the sound Sacrament of faith profite a man where by the deadly wound of Schisme the sound health of charitie is destroied And truely there is no doubt but that they doe greuously sinne against Christ himselfe who presume to abuse this most holy (e) Aug. lib. 21. ciu c. 25. Trid. ses 13. cap. 2. 8. badge of vnity to make it as a badge of Schismaticall diuision 9 What profite commeth by the Eucharist being receiued as it ought to be VErie much doubtlesse and exceeding great For this is the holy banquet wherein Christ is receiued the memory of his Passion * Basil ser 1. de bapt c. 3. is solemnised the minde is (a) Ambr. in Psa 118. ser 15. vers 4. Conc. Trid. sess 13. ca. 2. replenished with grace a pleadge of future glory is giuen vs As the Church mooued by the feeling and experience of these fruites doth notablely sing This is the (b) Io. 6 32.35.48.51.58 ibi Theo. Cyril Bread that descended from heauen and giueth life to the worlde vpholdeth strengtheneth our mindes in spiritual life This is that holy Synaxis or CoÌ„munioÌ„ (c) 1. Cor. 10 17. Conc. Flor. which signifieth causeth also the faithful to be linked together amongst theÌ„selues as meÌ„bers of one the same body and to bee associated vnto the merites of all Saintes and deuout persons moreouer which is a more blessed and happy thing it vniteth theÌ„ (d) Chry. ho. 45. in Io. 61. ad pop Hil. lib. 8. de Trin. Leo. serm 14. de Pas Cyr. li. 1 in Io. ca. 26. l. 20. c. 13 l 4. ca. 17 Nyss cra catech cap. 37. fast vnto Christ their heade that they may (e) Io. 6 56. abide in him he in them so by that meanes they may obtaine life euerlasting This is that voiage (f) Conc. 1. Nic. cap. 12. Aurel. ca. 12 Aure. 3. c. 24 Chrys l. 6. de sacer Paulin in vita Ambros Euseb l. 6. hist c. 36. Niceph. li. 8. c 31. l. 13. c. 37. CedreÌ„ in Maur. Phocâ—e imp Greg. ho. 40. in Euang. prouision of our peregrination which as the Manna giuen vnto the (g) Exod. 16 13. Deut. 8 16. Sap. 16 20. Io. 6 48. Alcimus l. 5. c. 20. Fathers bringeth comforte delight vertue and grace most effectuall without all comparison vnto those that are wandring in the deserte warfare of this life traueling from hence vnto the heauenly Hierusalem And two effects principally as most excellently teacheth S. BERNARD (h) Ser. de caena Do. lege Cyril l. 4. in Io. c. 17. l. 3. c. 37. Cassia Coll. 22. c. 6. doth this Sacrament worke in vs For in the leaste sinnes it diminisheth our feeling in the greater sinnes it cutteth off consent If any of you do not feele neither so often nor such vehement motions of Anger Enuie Lecherie or such other like let him giue thankes to the body blood of our Lord because the vertue of the Sacrament worketh in him and let him be glad that a most festered sore doth now drawe neere to perfite soundnesse And the same (i) Citatura B. Thoma opusc 59. ca. 5. vid. Chry. hom 24 in 1. Cor. 51 in Mat. Pet. Clun lib. 1. ep 2. againe in an other place This body of Christ is a medicine vnto the sicke a way to the waifaring pilgrimes which strengtheneth the weake delighteth the strong cureth languishing faintnesse By this a man is made more meeke to take correction more patient to abide labour more feruent in loue in taking heede more circumspect more prompte in obedience more deuoute in thankesgiuing No meruaile therfore that great (k) Ad Eph. vid. Basil ad Caes Amb. l. 5. de Sacra cap. 4. Chry. hom 61. ad Antioch Cypr. ser 6. de orat Do. Hier. ad Lucin ep 28. Cyr. lib. 3. in Ioan. cap. 37 Cassia Col. 23. cap. 21. IONATIVS hath written willing vs to co come often and speedely vnto the Eucharist as he calleth it to the glory of God For when this is continually donne the powers of Satan are expelled who bendeth all his endeuours in to fiery dartes to sinne This bread is a medicine causing immortallitie a preseruatiue neuer to die but to liue in God through Iesus Christ 10 What thinges are required for the worthy receiuing of the Eucharist and reaping the fruites commodities therof THe answere is easie of the Apostle himselfe Let a man proue (a) 1. Cor. 11 28. ibid. Theoph. Ansel Greg. in 1. Reg l. 2 c. 1. Nyss de perf Christ forma himselfe so let him eate of that bread As also S. AVGVSTINE (b) Ser. 1. de temp hath saide In the body of Christ our life doth consist let him therfore change his life who meaneth to receiue life And this prouing of a mans selfe and change of life consisteth speacially in fower things to wit there must be faith penance attention of minde and a decent composition of the Christian man Faith requireth thus much that thou doest not doubt any whit at all of (c) Bas quaest 172. in reg breu those thinges that we haue saide and other the like appertaining vnto this misterie And that thou shalt accomplishe in case thou rest wholly and simply vpon the faith and sentence of the Church as doubtlesse it is most (d) 1. Tim. 3 15. necessary Penance (e) Bas ser 1. de Bapt. c. 3. ser 2. c. 3. Cyp. de laps Conc. Trid. ses 13. ca. 7. Hesych in c. 26. Leuit. Chry. ho. 30 in Gen. hom 10. in Mat. Pet. Clun lib. 1. mirac cap. 2. 3. 5. whereof we will speake hereafter more at large requireth a detestatioÌ„ of sin a plain and sincere confession vnto a Priest absolutioÌ„ obtained for the same Then must the minde of necessity be (f) Chry. ho. 83. in Mat. 3. ad Eph. 60. 61. ad Antioch present seriously conuerting it selfe by meditations and deuoute praiers (g) Amb. in orat ante Mâ—ssam vnto this so greate a Sacrament Last of al the decent demeanour and composition I spake of doth require that no man come vnto this holy Communion but (h) Aug. ser 2. 252. de teÌ„p Cassia Coll. 22. c. 5.
the simpler sort All which thinges we will close vp with one worde of Ecclesiastes as with a notable seale of the whole life of man making this conclusion Eccles 12 d Feare God and keepe his Commaundementes For this is all a man Psalm 67. Confirme this O GOD which thou hast wrought in vs. AN APPENDIX OR ADDITION OF THE FALL OF MAN AND IVSTIFIcation according to the sentence and doctrine of the Councell of Trent 1 Of the state fall of the first Man VVHen the first man Gen. 2 c 3 â— Aug. lib. 14. de ciuit Dei cap. 17. lib. 6 de Gen. ad lit cap. 26 27 in coÌ„cione ad Catech cont Iudae c. cap. 2. Fulg. de incarn grat Christ cap. 12. 13. Bern. ser 1. de Annun Prosp cont Collat. c. 21. ADAM hadde transegressed the Commandement of God in Paradise be presentlie loâ—t the holinesse and iustice in which he was created and further by the offence of that transgression incurred the anger and indignation of God and so consequently Gen. 2 c 3 d. Rom. 5 c. Conc. Mileuit can 1. Aug lib. 1. de ciuitat Dei cap. 12. lib. 1. de poâ— mer. cap. 2. 4. 6. Tertul de anima cap. 52. Fulgent de incarnat cap. 12. Chrys hom 17. in Gen. Ber. ad milit templi cap. 11. death which Almighty God had threatned vnto him before And with this same death he fell into the bondage and thraldome of the Aug. lib. 13. de Trin. cap. 12. lib. 3. Hypog cap. 2. Bern. ep 190. Diuell who from thence-forth had the Empire of Heb. 2 d death and finallie whole ADAM Concil ArausicanuÌ„ can 1. lib. de Eccles dogmat cap. 38. Aug. lib. 13. de Trin. cap. 12. lib. 14. de ciu Dei c. 15 by that same offence of preuarication was both in bodie and soule changed into worse 2 Of the sin of Adam transfused into al men NEither did ADAMS preuarication hurte himselfe alone but also his whole linage Ro. 5 c d 1. Cor. 15 c Eccli 25 d Conc. 2. A. raus can 2. Aug. in Enchir cap. 26. l. 2. Hypog cap 1. sequent l. 13. de ciuit Dei cap 3 14. lib 14. cap. 1. Prosp lib. 1. de vocat gent. c. 7. ad capitula Gallor c. 8. and posterity as who did loose both to himselfe Prosp cont Collat cap. 19 ad tria prima dub Genuen 9. Fulg. de incar gra Christi c. 13. and to vs the holinesse and iustice receiued from God and beeing polluted by the sinne of disobedience did transfuse into all mankinde not death only and the paines of the Gennad de Eccles dogmat c. 39. Aug. in Ench. c. 26. lib. 15. de ciuitate Dei cap. 1. de Predest gra c. 3. lib. 6. cont Iulian. cap. 12. 20. 24. 26. Fulgent de incar gratia Christi c. 14. 15. de fide ad Pet. cap. 25. Prosp lib 2. de vita contemplatiua c. 20. cont Collat. cap. 20. lib. de ingrat cap. 40. 27. Petrus Diaconus de incarnat gratia Christi cap. 6. bodie but also sinne which is the death of the soule Which the Apostle confirming hath said By one man Rom. 5 b sinne entred into the world and by sinne death And so vnto al men death did passe in which all sinned For which cause the sinne of ADAM which originally is one being by propagation Aug. l. 2. cont Pelag. Coelest c 15 16. lib. 1. de pec mer. cap. 9. 10. 11 12. 13. l. 2 Hypog c. 4. ep 86. 〈◊〉 lib. 6. cont Iul. cap. 2. serm 14. â—e verb. Apâ—â—â— cap. 14. â— sequent not by imitation transfused to all is in euery particular man his own Item lib. 3. de peccat mer. cap. 8. lib. 6. cont Iulian. cap. 10. must needs be purged by some remedie for the getting of life euerlasting For by it all men are made vncleane and as the Apostle Ephes 2 a Fulgent de â—ide ad Pet. cap. 26. saith by nature the Sonnes of wrathe and the slaues of sinne of the diuell of death excepting â—eere the immaculate Virgin Aug de nat gratia cap 36. vide extrauag comm lib. 3. de reliq veneratione Banct Conc. Trid. sess 3. in fine decret de peccato Origin MARY the mother of God whom in this place where we speake of Originall sinne we doe not comprehend 3 Of the remedy of Originall sinne THis Originall sinne which is in euerie man his owne as we haue saide is not taken away by the Aug. ep 28. Enchâ—c 48. Fulgent de incarn et gratia Christi cap. 16. forces of humane nature nor by any other remedie than by the merit of one Mediatour 1. Tim. 2 b our Lord Iesus Christ who hath reconciled vs Ro. 5 b Petrus Diaconus de incarn gratia Christi cap. 16. Bern. epist 190. vnto God in his bloude being made vnto vs 1. Cor. 1 d Bern ser â— de Purif Iustice Sanctification and Redemption And his merit Tit. â— b is applied as wel to those of discretion as to Infants by the Sacrament of Baptisme orderly ministred in such forme as the Church doth vse because there is no other name Act. 4 b vnder heaueÌ„ giuen vnto meÌ„ in which we must be saued And heÌ„ce is that speech Io 1 d Behold the Lambe of God beholde him that taketh away the sinne of the world And this also Gal. 3 d Aug. lib. 6. cont Iul. c. 4 As many of you as are Baptised in Christ haue put on Christ They therefore doe pernitiously erre who denie that Infants Concil Mileuit c. 2. Aphr. can 77. newely borne ought to be Baptised although they bee borne of Baptised Parents For these also are Baptised into remission of sinnes as hauing receiued Originall sinne from ADAM which must of necessitie bee purged by the Aug. lib. 1. de peccat mer. cap. 16. lib. 4. cont 2. ep Pelag. c. 4 Lauer of regeneration for the getting of life euerlasting because no otherwise is this to be vnderstood Ro. 5 b Aug. lib. 4. cont 2. ep Pelag. cap. 4. lib. 2. cont Pelagium Coelest cap. 40. By one man sinne entered into the world and by sinne death and so vnto all men death did passe in which all sinned But as the Catholicke Church all the worlde ouer hath allwaies vnderstood it For because of this rule of faith according to the Tradition of the Apostles euen Infants who coulde not as yet coÌ„mit any sinne in their owne persons are therefore truely baptised into remission of sinnes that in them by regeneration that may bee clensed which they haue coÌ„tracted by generatioÌ„ For Io. 3 â— vnlesse a maÌ„ be borne again of water and the spirite he cannot enter into the kingdome of God 4 Of the relikes of originall sinne in the Baptised MOreouer we ought to acknowledge that the guilt of originall sinne is remitted by the grace of our Lord Iesus Christ which is giuen in baptisme
Neither did Saint Paul superstitiously iudge between day day Act. 20 16. vide Bedā ibidem Epiph. haeres 75. when he made hast if it were possible to keepe the day of 〈◊〉 that is of remission and of the holy-Ghost as noteth Beda at Hierusalem giuing vs therin both example of Celebrating Christian Feasts also as S. Hierom Epist 17. ad Marcellam noteth of the lawefulnesse of Pilgrimage of which we will speake hereafter So doe wee also obserue the Feastes of the Passion of our LORDE of Easter of Ascension and others which S. Augustine saith Epist 118. eitther vndoubtedly to haue beene instituted in generall Councels or rather to haue proceeded from the Apostles themselues as these forenamed Feastes must needes whereas they are motioned of Fathers Clem. lib. 5. const c. 21 Iren. apud Iust q. 115. Tert. lib. de cor mil. Orig. lib. 8. Con Cels more ancient than any general Counsail Finally of the holy-daies of our LORDE thus saith Lib. 10. ciu cap. 16. S. Augustine Wee dedicate and consecrate the memorie of Gods benefites with solemnities Feastes and certaine appointed daies least by tract of times there might creep in ingratefull and vnkind obliuion But of Festiuities of Martyrs the same saith thus Lib. 20. cont Faust cap. 21. Christian people Celebrate the memory of Gods Martyrs with religious solemnity both to mooue themselues to imitaton of them and that they may be partakers of their merits and be holpen with their praiers And of all Saints generally In Ps 88. Conc. 2 vid. Clem. lib. 8. const c. 39. Eccl. Smyrn apud Euseb lib. 4. hist ca. 15. Orig. ho. 3. in diuersos Euangelij locos Tert. de cor mil. Cyp. l. 3. ep 6. l. 4. ep 5. Bas orat in Gord. Nyss orat in Theod. Naz. orat in Iul. Amb. ser 66. 77. 78 Hier. in cap. 4. ad Gal. epist 19. ad Eustoch Prudent in Hymno de SS Petro Paulo Chry. hom 66. ad pop Theod. l. 8. de Martyribus Aug. in Ps 63. 88. Paulin. natali 2. 3. S. Felicis Cōc Laod. ca. 51. Carth. 3. cap 47. Tolet. 3. cap. 23. Lugdun cā pronuntiād do Cons d. 3 Mogūt c. 36 Keepe yee and celebrate with sobriety the natiuities of Saints that we may imitate them which haue gone before vs they may reioice with vs which pray for vs. These daies therefore are worthely accounted more holy reverend than other ordinary prophane daies because they represent vnto vs the singular liberallity of Almighty God shewed in them first in the person of oure Sauiour as the Sunday of which insteede of all the Feasts of our LORDE we we will exemplifie on which day he was borne rose againe and sent the holy-Ghost And therefore that day representing vnto vs the Natiuity of Christ both vnto this life vnto immortall glory and also the natiuity of the Church by the holy ghost is no doubt of greater dignity thā the Sabboth of the Iewes For that day in that it signified a gratefull memorie of thinges passed did onely carry a relation vnto the material creation of the world And in that it represented things to come partely it is to be abolished for that those things now be He. 4 10. fulfilled as the rest of Christ in the Sepulcher from his workes of our redemptiō Aug tra 30. in Io. the rest quiet of those which are regenerate in Christ from the seruile workes of sinne and the Aug. ep 119. rest of holy soules in the bosome of Abraham Partely it is more notably excellently supplied by the DOMINICAL day For the Sonday farre more exceeding that in signification of rest representethe vnto the deuoute obseruers therof the euerlasting glorie reuealed in Christ rising from death and expected of all those which are his liuely members As S. Augustine Ibid. noteth Nowe in the Feasts of Saintes also we both Celebrate the memory of so great a benefite as is the birth-day of our brethren into Heauen and their Assumption to so high a dignity and their glorious triumph ouer the worlde the fleshe and the diuell we reioice also at so good examples giuen to all the Church and a newe patron in heauen and a newe cause of ioy to all the Celestiall Courte This therefore is the conclusion of this our discourse that some daies especially and before others according to the custome of holie Scripture and the auncient Fathers of the Church Amb. ser 62. Aug. Praef. in ep Io. l. 22. ciu cap. 30. lib. 20. cont Faust c. 21. ser 21. detemp Leo. serm 4. de quadr are truely called Holie Sacred Mysticall of religious solemnity 3 And what must we esteeme of holie Water such like AS we call some daies more holy and religious than others so do we also say the same of many other Creatures of God which although they be good of themselues as created by him which is essentiallie good and Gen. 1 31. sawe that all thinges that he made were very good Yet because both they for our punishement often-times become hurtfull vnto vs either by their owne qualitie and disposition or by the malice Greg. lib. 1. dial cap. 4 Aug. lib. 18. ciu cap. 18. of the Diuell also for to bring to passe and signifie some spirituall effecte they be very holesomly 1. Tim. 4 5. sanctified by the worde of God and Praier as Saint Paul hath written Mat. 14 19. Luc. 9 16. Christ himselfe in blessing the loaues which hee multiplied hath taught So doth the Church Clem. l. 8. Const cap 35. Dion de eccles hier c. de Baptism Alex. 1. ep 1 Cyr. catec 3. Cypr. l. 1. ep 12. Amb. l. 4 de Sacr. c. 5. lib. delis qui initiant c. 3. Bas de spir sanct c. 27. Epiph. haer 30. Aug. ho. 27. ex 50. ser 19. de sanct l. 6. in Iul. cap. 8. Conc. Nannet c. 4. vse to blesse Water of which we haue most auncient testimonies as also miraculous Epiph. haeres 30. Theod. l. 5. cap. 21. Pallad cap. 19. Greg. lib. 1. dial cap. 10. Beda lib. 5. hist cap. 4. Bern. in vita Malach. See the histories of the newe Indies exāples of the effecte thereof And S. Basil calleth it an Apostolicall Tradition as it may alos appeare by the Apostles own Scholers who make mentiō of the same But S. Alexander he who 50. yeeres after S. Peter gouerned the Church of holy water saith thus shewing both the auncient vse therof by giuing a generall commandement confirming that which before hee practised Wee blesse water sprinckled with salte for the people that al being sprinckled with it may be sanctified purified which thing also we ordaine as to be done of all Priestes For if the ashes of Heb. 9 13. an Heifer being sprinckled with blood did sanctifie and clense the people much more water sprinckled with salte consecrated with diuine praiers doth sanctifie clense the
people And if by salte sprinckled by Heliseus the Prophet the barrennes of the water was healed how much more the same salte being cōsecrated with diuine praiers taketh away the barrennes of humane things sanctifieth those which are defiled and clenseth and purgeth and multiplieth other good thinges and turneth away the deceites of the Deuill and defendeth men from the craftines of the euill ghost For if by the touching of the Mat. 9 11. hemme of the garment of our Sauiour wee doe not doubte but that the diseased were cured how much more by the vertue of his holy wordes are his elementes consecrated by which humane frailty doth receiue healthe both of bodie and soule Thus farre S. Alexander in his Epistle The like is to be saied Vide Clem. Dion Bas vbi supr Aug. tra 118. in Io. Hier. in vita Hylar of holy Oile Aug. l. 2. de pec mer. cap. 26. Paulin. ep ad Alip Roman holy Bread Strab. cap. 30. Conc. 4. Tolet. cap. 8 Zozim in Pont. holy Cādells Vide Maxim in hom de die Ciner Palm holy Ashes holy Palmes such other in euery one of which is some holy signification either of spirituall medicine or of celestiall food or heauenly glory or penance or victorie and triumph ouer the Deuill Which sanctification and deputatiō of Gods creatures to certaine vses for Gods owne glory and the spirituall and corporall good of Christians if it were superstitious then would not God haue prescribed in the olde Num. 5 14. Testamēt waters of ielosie Num. 19 17. Heb. 9 13. waters of expiation by sprinckling neither would Eliseus haue vsed salte 4. Reg. 2 21. to sweetē miraculouslye the infected waters neither would he haue sent Ibid. 5 10. Naaman to washe himselfe seauē times in Iordan neither should Christs Apostles haue vsed oile to Mar. 6 13. cure the sicke Nor the Angell Raphael Tob. 6 8 with the liuer of the fish haue driuē away the Deuill nor Dauid 1. Reg. 16 23. with his Harpe haue kepte the euill spirit frō Saull Yea nor our Sauiour him selfe both in Sacraments and out of them occupied diuerse of his creatures for the manifold good of mākinde and his miraculous operations That we may omitte the purging of veniall quotidian sinnes Vide. S. Thom. 3. part qu. 87. artic 3. Dom. Soto 4 d 15. qu. 2. dist 3. de cons can Aquam See the Test of Rhemes page 575. which is by these Sacramentall thinges bestowed vpon vs not only by the increase of our faith feruour deuotion which is procured by the vsing of them but also by the high autority of the chiefe Ministers of the Church granting vs the same as Saint Gregory Lib. 7. ep 126. lib. 9. ep 60. vsed whē he sent any holy tokens nowe is vsed besides the things aboue remēbred in hallowed memories of our religion 4 But wherefore doe wee accounte one place more holy than another VVHo-soeuer deniethe that one place in holinesse exceedeth another knoweth not the Scriptures which in respect of the apparitions made by God in diuerse places attribute a certaine holinesse vnto them And oftentimes in confirmation thereof imposeth Gen. 22 14. 35 16 vpon such places names to signify the presence of Gods power therein Yea our Sauiour saieth Mat. 25 17. that the temple sanctifieth the golde the Aultar the gifte signifying thereby an extraordinarie holinesse in the temple 2. Pet. 1 18. Hier. ep 17. S. Peter calleth the mount Thabor because of the transfiguration of CHRIST therein the holy Hill That we need not Vide Hier. vbi supra epist 17. in Epita Paulae to doubt but the like holinesse is to bee attributed to the places of his Natiuitie Passion Buriall Resurrection and Ascension For this cause was Moises Exo. 3 5. Act. 7 33. cōmanded to loose his shooes from his feete because the place wherein he stoode was holy groūd And by the like apparition made by an Angell vnto Iosue Ios 5 15. the like holines was caused in the place For this cause in the olde Temple was euen priuate praiers 3. Reg. 8 30. 2. Par. 6 21. 3. Reg. 9 3. Esa 56 7. Mat. 21 13. vide 1. Reg. 1 11. 2. Reg. 7 18. 1. Par. 21. 30 Luc. 2 37. 18 10. Act. 8 27. made as in a place speaciallie dedicated vnto praier and therefore called a house of Praier And Daniel being Dan. 6 10. 3. Reg. 8 48. 2. Par. 6 37. in Babilon a captiue opening his window praied toward Hierusalem according to the commō custome of the Iewes and S. Peter and S. Ihon Act. 3 1. went vp into the Temple to pray For this cause are and alwaies haue beene amongst Christians certaine particuler 1. Cor. 11 18.22.34 et 14 34. Clem. l. 10. recogn Eus lib. 2. c. 17. ex Philo. Iust in apol 2. Tert. lib. cont Valētinianos Cypr. ser de eleemosyn Greg. Neoc apud Euseb lib. 7. hist ca. 25. vide ibi cap. 26. secundū editionē Ruffin places seuered frō the common and prophane vse to the religion and worship of God which therefore and for the solemne consecration dedication of the same by Gods chiefe ministers haue alwaies bene esteemed of a singuler kinde of holinesse And that very worthelie For vnlesse God were in a more speaciall manner in the Church than in other places the Apostle woulde not haue proued God to dwel in his faithfull people after a peculiar 1. Cor. 3 16 6 19. 2. Cor. 6.16 Vide Aug l. ◠ad Simplic q 4. manner by his dwelling in thē as in a temple How often in the Scripture do we reade of the holinesse of the Temple and of Sancta Sanctorum And God promised 3. Reg. 9 3. to heare easely the praiers of his people offered vp to him in his temple not that he doth 1. Tim. 2 8. not heare euery where if he be Io. 4 23. worshipped in spirit and truth that is with the spirituall and inwarde disposition of his holy faith and loue and with an humble harte not neglecting See before page 366. also in time and place the outwarde ceremonies gestures and words or that he may be cōprehended in a Church made with hands Act. 7 48 whereas he filleth both heauen and earth but because it pleaseth him for our profitte to worke his wonders and to be worshipped rather in holy places thā in prophane And what maruaile if these places being once consecrated Euseb l. 9 hist cap. 10. lib. 4. de vita Const Ath. in apol ad Const Bas in Psal 114. Naz. orat in nouam Dominicam Soz. lib. 4. c. 13. Amb. l. 1. ep 5. ser 92. Gaud tract 4. de Dedic Aug. ser de temp 251. seq Gelas ep 1. Foelix 4. in ep Prosp de promiss part 3. c. 38. and dedicated vnto God haue in them a certaine heauenly vertue when the thinges which are prophanely to be vsed be 1. Tim. 4
5. sanctified by the worde of God and Praier if God himselfe say 3. Reg. 9 that he sanctified the temple at the sanctificatiō of the same made by Salomon Yea if as S. Chrysostome Hom. 1. super vidi Dominum saith the Angells doe fill that place espeacially which is about the Aultar S. Gregory witnesseth 3. Dial. cap. 30. that God by miracle shewed his presence at the dedicatiō of a Church whan the Deuil being gone thēce in the likenesse of a sowe a cloude came from heauen and lighting vpon the Aultar and couering it filled the wholle Church with so great a reuerence and sweete sauour that none durst presume to enter in No otherwise than happened in the dedication of the Tabernacle Ex vlt. by Moises and the 3. Reg. 8. Temple by Salomon Whose wonderful vertue Heliodorus a Gentile had felte when he saide 2. Mach. 3 39. In that place is verely a certaine vertue of God for he which dwelleth in heauen is a visiter and helper of that place Finally to say that because Almightie God is according to his Godhead in all places hee doth no more sanctifie one place than another is to confound diuine and prophane thinges yea to ioine heauen hell togither as though the one were no more reuerend holy than the other whereas heauen therfore is holy because in it God doth shew himselfe there vnto his Saintes and Angells and for the presence of the humanitie of Christ and of his electe in the same Let vs therefore conclude this questiō in this maner that as God who is onely holy of himselfe doth sanctifie his reasonable creatures by his grace and hath instituted holie Sacraments as instruments of working the same grace hath Sanctified partely himselfe partely by the Church his Spouse certaine particular daies to the memory of his benefites wonders 1. Tim. 4 5. by his word at the prayers of his Church giueth a kinde of holinesse to diuerse of his Creatures ordained to the stirring procuring our deuotion the purification of our soules so doth he by a particular assistance presence of his Maiesty or of his Angels Saints sanctifie some speciall places according as it seemeth to his diuine goodnesse wisedome As also shall bee more particularlie declared hereafter OF PILGRIMAGE 1 What do we respect in places of Pilgrimage more than in other Churches places of deuotion FIrst I Churches of Saints we may respecte the deuotion to that speciall Saint whose Church we intende to visit which happilie hath no memorie in the place where wee dwell For that Churches haue been erected to the memory honour of Saintes euen since the Primatiue Church the time when Christians might haue publike Churches all auncient Fathers and histories doe giue euident Cyr. cat 16. Athan. in ep ad solit Bas in Ps 114. Naz. orat 1. in Iul. Nyss orat in Theod. Chrys hom 28. ad pop hom 66. Theod. lib. 8. ad Graecos Euseb l 4. de vita Const cap. 58. 59. 60. Sozom. lib. 6. cap. 18. Socr. lib. 1. cap. vlt. Euag. lib. 2. cap. 3. lib. 3. cap. 8. Damas lib. 4. cap. 16. Amb. lib. 1. ep 5. Hier. lib. cont Vigil alibi passim Gaud. tract de dedic Eccles Aug. lib. de cur mort cap. 1. lib. 1. ciuit cap. 1. lib. 20. cont Faust cap. 21. lib. 8. ciu cap. 26. Paulin. Natal 1. Victor lib. 1. persec Greg. lib. 2. dial cap. 8. Conc. Gang. in ep ad Episc Arm. cap. 20. Conc. Const can vlt. Carth. 5. cap. 14. testimony the Monuments of al Countries doe shew so that it is sufficient to note some places of Fathers whose antiquitie the Reader seeing maie withall behold the antiquity of the trueth it selfe Neither doth this thing any way hinder or preiudicate the honour of God whereas his glorie is the finall ende of all honor yeelded to his Saintes And the very temple of Salomon 1. Par. 17 1. 28 2. 2. Par. 5 2. was both intended by Dauid erected by Salomon his Sonne not only to sacrifice vnto God to powre out praiers to his diuine Maiestie but also that it might be a reuerend place of rest for the Psal 131 8 Arke of his sanctification aad for the 1. Par. 28 2. footestoole of his most holy feete as the scripture it selfe recordeth That we neede not to doubt but for the like reason we may erect reuerend memories vnto Saintes where theire holy relickes which were 1. Cor. 6 19. liuely temples and holy instrumentes by which Almightie God himselfe 2. Cor. 13 3. Aug. lib. 1. ciu cap. 13. did speake may bee with due honour reserued Yea moreouer although there be no relickes at all of them in that place yet as it is lawfull to yelde them the honour of a Church when their relickes be present so alihough they be absent their soules beeing neuer the lesse glorious in heauen in both cases do serue a like And although there may bee at home the memories of as glorious and worthy Sainctes as abroade yet neither is it our partes to make such comparison the very reuerend newnes of the place abroade stirreth vp deuotion and God himselfe who diuideth 2. Cor. 12 11. to euerie one as he will often times according to his secret disposition graūteth our petitions and worketh miracles at one place and by the intercession of one Sainte and not of another as S. Augustine Aug. ep 137. ad Clerum pop Hippon well noteth II Relickes Secondly we may in Pilgrimage respect the Sacred relickes of Saints remaining in seuerall places which as we saide before doe deserue vndoubted honour for that they haue bin tēples of the holy Ghost instruments both of their souls to al good things also of Gods miracles and wonders they are holy pledges Aug. l. 22. ciu cap. 8. of our Patrones remnantes of our most deare frendes memories of triumphant conquerors designed vnto euerlasting and vnspeakeable glory Neither want we in this matter exāples of holy scripture testimonies of many holy Fathers S. Hierome disputing against Vigilantius one whom the contempt of relicks hath made a famous Heretike defending the honour of relicks affirmeth that God himselfe did honour in a certaine maner the bodie of Deut. vit Moises burying it with his owne handes And least this word of Gods honouring the bodye of Moises may seeme strange to some contentious head let him consider that Christ himselfe saith Io. 12 26. If any man minister to me my Father will honour him The bones also of Heliseus 4. Reg. 13 21. raised a dead body vnto life We reade of the sepulcher of CHRIST our Sauiour Esa 11 10. In him shall the Gētiles hope and his Sepulcher shal be glorious Which sentence S. Hierome vnderstanding as needs it Ro. 15 12. must be vnderstoode of the Sepulcher of CHRIST vseth as an argument to Marcella to inuite her to the holy Land Finally in the Scripture
were not forbiddē True it is that 1. Cor. 10 11. euery thing happened vnto the Iewes in figure for asmuch as the wholle state of that people was figuratiue of things to come but the principall ende of these iudicial Lawes was the peaceable politicke gouerment of theire countrey so vsed by vs with that intent and not to figure Christ as to come or accepted as from Moises his autoritie now abolished as wee haue saide they are no doubt lawful good Thus much of the iudiciall Lawes But among the ceremonial Laws some indeed there were which had no other relation to signifi e Religion but only in respecte Aug. ep 19 ad Hier. of Christ to come as circūcision Sancta Sanctorum bloodie sacrifices which signified the deathe of Christ and the circumcision of our hartes which he by his bloode was to procure And these to practise and allow is most detestable Gal. 5 2. a disanulling of the faith of Christ Other ceremonies ther were which although they might in that people signifie thinges to come in the lawe of Grace yet this was not theire proper nature but onely in respect that they were in that people whos state was nothing but a figure For of theire owne nature Vide Leonem ser 7. de ieiun 7 mensis they had in them selues a morall goodnesse and did signifie a subiection toward God and gaue ornament comelinesse to his seruice And these so long as they be not taken as binding by the force of the olde Lawe but only brought from thence as proportionable both to the naturall duety wee owe to God and fitte for the better order in matters of religion which S. Paul commendeth 1. Cor. 14 40. may be and alwaies haue bene vsed in the Church Such are the ceremonies of Churches Aultars Candells continuallye burning in the Churches Offeringes Churching of womē abstaining from seruile workes vpon the Sondaye for in this respect of working that Commandemēt was ceremonious For certain it is that we may honor God although wee worke And so we see among Christians that ceremony not to be kept in such rigour as it was by the Iewes because the Church renuing that ceremonie onely forbiddeth seruile works but not trauailing nor riding and consequently not the labour of beastes and such like To conclude all therfore in fewe wordes the Aug. ep 8.9.19 Hier. ep 89. Lawe of the Iewes in as much at it is Ceremonial and Iudiciall is Mortua that is Dead for to vse the word of holy doctors for that it bindeth not But it is not Mortifera perniciosa that is deadly or bringing death to those which vse the particular Lawes therof but in respect of such ceremonies which are not founded in the very Law of nature but only instituted either by Moises or before his time to signifie Christ as yet to come Such are not kneling in praier lifting vp of hands or eies knocking of the breasts and finallye that which wee spoke of Voweing Offering Which may euidently be proued for that it was the generall custome of all nations in which hath at any time beene the honour of the true God is read in the Scripture to haue beene vsed by Gen. 28 20. Iacob before Moises And for more confirmation of this let it bee considered howe the very Apostles of Christ retained Act. 15. necessarily imposed vpon Christians the Ceremony of abstaining from bloode and strangled yet not to be obserued as hauing the force of a Lawe from Moises whereas they expresly say that themselues impose it But only for a charitable knitting See Saint Augustine and Saint Hierome of this matter togither of the Gentiles and Iewes who for their long custome at that beginninge would abhorre those meates which they had before esteemed as vncleane Lette it therefore remaine that these things aboue spoken of neither are Iewish ceremonies but common to al true Religions of all ages if they had bene Iewish yet might they hauing no necessarie signification of our redemption as to come be holesomely instituted and commaunded by Christ his Church S. Tho. par 3. qu. 60 artic 3. I say of our Redemption to come For we in our Ceremonies and Sacramentes for the most parte haue three manner of significations of thinges past of thinges present and of thinges to come Our sacramēts signifie the death of Christ as past the grace of God by them presently wrought in our soules and euerlasting glory the effect of Gods grace which in time shal be reuealed in vs. So CANDELS burning in the Church euen in the day-time especially at the Gospel doe signifie the light of the Gospell Io. 1 brought into the worlde by Christ the light of grace shining in the hearts of the liuely members of Christ and the euerlasting light of Heauen So Holy-water putteth vs in minde of the washing away of our sinnes by Christ his death applied vnto vs in BAPTISME signifieth the present washing of our Soule which wee ought to procure by contrition of hart the perfecte washing away of al filthes when God shal bring vs being purged from all iniquity into Apoc. 21 27. Psal 23 4. 14 2. his holy place where none can be receiued but hee that hath innocent handes and a cleane heart So may wee discourse of other holye ceremonies vsed in Gods Church And it is no maruell though in our state we haue some figure of things to come For 1. Cor. 13 10. wee haue not as yet attained to that which is perfect but onely to that which is in part nowe we walke by Faith and as it were wee see by a glasse in a darke sort but not yet in likenesse face to face Wherefore Christ himselfe by his rest in the Sepvlcher signified the rest of Heauen although the Sabbath bee taken away yet haue we the celebration of the Sunday Aug. lib. 22 ciu c. 30. ep 119. signifying the blessednesse of Heauenly rest The reason of this is because of all those things which Christ caused and deserued by his Passion some are nowe fulfilled as the price of our redēption the benefits of Gods grace Faith Hope such like things but yet ther remaineth the principall which is Iudgement Glory Wherefore meete it was that those Ceremonies which signified all those things as to come should ceasse and othere should be ordained which might both signifie the benefites already obtained and nourishe our hope with the representing of the good thinges to come which being once had all ceremonies shall cease As S. Ihon did insinuate Apo. 21 22. vnto when he said And a Temple I sawe not in it for our Lord God Omnipotent is the Temple of it and the Lambe And those which now mislike the Churches ceremonies and orders vnlesse they repent which God graunt shall not onely be without ceremonies but with out all order with Iob 10 22 sempiternall horror and confusion V What testimonie haue wee of Candells burning
shewed vnto the Saintes For if hee had euer seene it vsed in the day than must it needes haue beene for a signe of ioy honour to the Saintes which he heere denieth to haue beene the intent of the Church Yet that this custome was in other partes of the world far from S. Hierome as in SPAINE FRANCE where Vigilantius liued we may gather manifestly both by his obiection out of others whoÌ„ we will alleadge Yea S. Hierome himselfe although he seeme not to acknoweledge any general custome of the Church in this pointe yet doth he commend the zeale of who soeuer might perchaunce in some place vse the same euen to honour Saintes thereby comparing their deuotion to that of MARY MAGDALEN when shee powred the ointmente vpon our Sauiour and was by him defended from Iudas his hipocrisie So whosoeuer doth light torches saith he hath a reward according to his faith Whereas the Apostle saith Let euery one abounde in his owne sense These men dost thou call Idolaters We al I confesse which doe beleeue in Christ came forth of the error of Idolatrie For we are not made Christians by birth but by regeneration And because we once worshipped Idolles must we not nowe worshippe God least we may seeme to worship him with the like honor with which we worshiped Idolles That was doone vnto the Idols and therefore must bee detested this is doone to Martyrs and therefore must be admitted For euen where there are no Relickes of Martyrs in all the East-Churches when the Gospell is to be read Lights are kindled euen the Sunne shining not to driue away darkenesse but to shewe a token of ioy Wherefore those Virgins Mat. 25. of the Gospell haue alwaies their Lampes burning And to the Apostles it is said Let your loines bee Luc. 12 35. girded burning Candels in your hands And Io. 5 35. of Iohn Baptist Hee was a Candle burning and shining that vnder the type of corporal light that light may be shewed of which we reade in the Psalter Psal 118 104. A Candell vnto my feete is thy worde O Lord a light vnto my pathes Thus farre Saint Hierome Theodoretus Lib. 5. cap. 30. reporteth of the translation of Saint Chrysostoms bodie made in his time in which the whole mouthe of the straite called Bosphorus was couered with candels burning the boates being so many that the sea seemed to be firme land The same Ibidem cap. 34. Author testifieth the like honours to haue been shewed to that Saint in his life when in the same place the people met him with burning torches at his returne from banishement Saint Paulinus Natal 3. giueth testimony of many Candels burning night and day before S. Faelix his body In S. Peters Church at Lib. 3. dial c. 24. Rome burned a Lampe coÌ„tinually as witnesseth S. Gregory And Lib. 7. ep 2 cap. 1â— Germanus the Patriarch of Constantinople reporteth the like deuotion to Images S. Iohn Damascen 3. De Imag. writeth of Lights before S. Simeons Image In the history Vide hist scrip a Constantino Porphyr also of the Image of our Sauiour at Edessa of which we spake before wee reade of a Candel burning before it In vita Siluestr Finally Constantine the great offered to the Relickes of SS Peter and Paul many Candel-sticks ordained that there shoulde be maintained many Lamps continually burning The like vnto which is to bee seene in a Donation made by Saint Gregory to Sainte Peters Church in Rome which being cutte in Marbell from very auncient time is now extant in the Porch These things therefore many other which might be brought doe euidently shew that which we purposed That is that as al other Ceremonies be holesomely obserued in the Church to represent vnto vs the benefites of God and to shewe our duty and subiection towardes him So also this of Candels is most profitablely retained to shewe our ioy exultation in Christ to represent vnto vs the light of HeaueÌ„ to put vs in minde of the light of the grace and Gospel of CHRIST to stirre vs vp to walke like the children of light finally that which is an inuincible argument to See Sainte Hierome cited before shew vs that in an external signe of which the Scripture yeeldeth vs so manie signes in writing For as wee maie by reading the Scriptures put the people in minde of these excellent significations of light so may wee also by shewing the thing it selfe after a reuerend solemne maner admonishe them of the same light and stirre them to a deepe and earnest consideration of their dueties Whereas writings are but signes of the things theÌ„selues as a Heathen Poet saith Segnius irritant animos demissa per aures quam quae sunt oculis subiecta fidelibus Hoâ—at in arte Poet. More slowly do those thinges moue the minde which are hearde than those which are seene VI How is it voide of Heathenish superstion that we aske in Pilgrimages diuerse things of diuerse Saints THis is another obiection of our aduersaries whereby as before they charged vs with Iudaisme so nowe because the Heathens vsed ceremonies often-times not vnlike to ours they inferre that wee are professours of Paganisme But this was long since aunswered by See pag. 605. Sainte Hierome cited here immediately before when he said that for the same reason wee must not worship God because the Gentiles vsed to worship their Gods And That was doone saith he to Idolles therefore must be detested This is doone to Martyrs therefore is to be admitted The like also doth Lib. 20 cont Faust cap. 21. S. Augustine aunswere to Faustus reprehending the honor of Martyrs as though we made theÌ„ Idols For saith he we must not therefore contemne detest the Virginity of NVNNES because there were in times past Virgins consecrated to Vesta Whence it proceedeth that the GeÌ„tiles superstitions were like to holie ceremonies True it is that the diuel who euer since the begining hath had a desire to be like the highest hath alwaies studied to transferre the rites and ceremonies of Gods people to his abominable Idolatries So witnesseth the holie Scripture 1. Mach. 3 48. reporting that in the time of the Machabees out of the sacred bookes of the Lawe the Gentiles did search out a similitude of their Idolles So also witnesseth Lib. de perscript Tertullian Hence was it that as the same Tertullian affirmeth the Gentiles hadde many superstitions much-like vnto our Sacramentes as a kind of Baptisme a certaine mysticall Bread taken no doubt froÌ„ the Iewes whose waters of expiation and breade of proposition gaue the Gentiles occasion of an Apishe and Sacrilegious imitation Nowe what meruaile if the Iewes Ceremonies being so like ours as that they were purposely instituted to presignifie them the Gentiles superstitions imitating the Iewes doe somewhat also resemble our holy Ceremonies Whereas hereof it must needs followe which Lib. 20. cont Faust cap. 21. Saint Augustine saith that as the Iewes
the people to vnderstand that the Pope graunteth leaue to sinne before-hand and too easely remitteth that which he should seuerely punish and that which is a horrible blasphemie that he doth make by his Pardon 's any thing lawfull vnto vs be it in it selfe neuer so repugnant to Gods holy commandementes Let vs compare our pardons with theirs our Iubeleis with theirs our remissions with theirs And to beginne first with Confession it is very well knowen in their iudgement for the moste parte to be accounted a thing little agreable with nature it selfe how many sinfull thoughtes doe they harbour how many shamefull blasphemous and iniurious wordes doe they vtter alwaies excepting some fewe of more ciuill and naturall disposition How many brutish actes doe they commit which they would neuer fall into or at the least they would auoide in parte if besides the iudgement of God before which all hidden thinges of darkenesse shall be lightened 1. Cor. 4 5. and all counsailes of hartes shall be manifested they knew they were to make before a man and a sinner perhaps as greate as themselues so straite and particular account I my selfe when I liued in my owne Countrey haue had sufficient experience of diuers whō neither loue of the worlde could with-hold nor custome of sinne allure nor feare of lawes keepe backe yet the onely shame of Confession could as I thinke doth as yet detaine from the vnitie of the Catholicke Church as our vnderstanding is often blinded by an infected wil maketh thē not to acknowledge in hart that which is the onely truth Let vs then goe to another condition And examine their austere kind of life strict satisfactiō to Almightie God And as for Fasting what better signe of a good Protestant then to eate flesh on the Friday without iudging betweene day and day For Almes if we mighte haue the Voices of all those which are poore needie in our Countrey in whom this gloriouse vertue doth more shine whether in Catholickes or in Protestants it would soone appeare what incomparable difference there is But for Praier I appeale to all greate house keepers or those which are the generall harbourers of all sortes of men yea and vnto all other persons who conuerse indifferentlye abroade whether if a man be not otherwise knowen to be a Protestāt it be not a manfest probability of a Papist to say his praiers deuoutly vpon his knees at his bedd-sid either morning or euening Sure I am that there be many honest matrons and diuerse simple persons amongst the Protestants who after the example of CORNELIVS Act. 10 2. endeuour according to their knowledge to serue Almightie God and to attend to workes of Charitie and Prayer whom I hope GOD doth now dispose by little and little with his preuenting-grace to receiue one day a perfecte knowledge of his will when they may by his cooperating-grace with such good workes builde vnto euerlasting saluation which in their present estate Heb. 11 6. Rom. 14 23 they cannot But euen these doe I call to witnesse earnestly intreating them for the honor of God without all vaine-glory as they haue little cause therof to shewe howe many examples they haue seene of the like deuotions Then let vs examine whether at the least there be to be found some great cause of Pardon and Indulgence which we propounded in the sixt place as necessarie in our remissions And perhappes wee shal find some building of Hospitals some erecting of Churches some enterprise against the Turkes the enemies of Christ and of Christendome some solemne and generall praier for the necessities of the Church which are the causes ordinarily pretended in our Indulgences But on our aduersaries side howe the matter doth stand the miserable ruines of antiquities doe shewe their rauenous gaping after Ecclesiasticall goodes doe testifie their intolerable vexations of their poore neighbours doe crie Exod. 22 23. vp to Heauen But these be outwarde thinges Confession Penance Workes of Deuotion It may be that the intenall things as Sorrowe purpose of Amendment a seuere examinatiō of their Actions Words and Thoughts doe so much excell that there can be no neede of those outwarde Ceremonies Espeacially whereas now the time is come when we must serue God in spirite and trueth And yet there is nothing lesse For howe can they settle themselues to the particular searche of their sinnes who neither purpose to Confesse them particularly to the Priest God knowing them already more particularly than themselues and besides if they stande to their Maisters doctrine maintaine that al our works are sins if God straitly examine them So that if this be credited they need not seeke to sort the good deeds from the badde But for purpose of keeping Gods Commaundementes they shoulde highly deceiue themselues if euer they should make it For they holde it an impossible thing to obserue the same And as for sorrowe that they thinke not necessary For that METANOIA which they cannot deny because it is so often commended vnto vs in the Scriptures they will not haue to signifie a sorrowefull repentance Beza vpon Mat. 3. and Luther ser de poenit but a RESIPISCENCE or waxing wise againe which God graunt they may doe without any sorrowe or affliction of minde for that which is past And although some of their Doctours doe require such sorrowe yet neither will they haue it the cause of remission of sinnes nor necessary for such effecte But onely they require Faith as a necessary sufficient cause after which as they most absurdly say by a necessary sequell followeth this sorrowe euen whether wee will or no. And yet here must I needes craue pardon if I say that they are also voide of Faith For there can be but one Ephes 4 5. Heretickes haue no Faith Faith and hee which denieth one pointe of Faith although hee giue credite to the rest that is not a Diuine Faith but a humane perswasion whereas if it were that Supernaturall Faith and Theological Vertue which is Conc. Araus 2. c. 5. necessarie for to beleeue a right it would encline a man to beleeue all thinges which God hath spoken as well as one Wherefor it is an infallible verity Concil Trid. sess 6. cap. 15. See page 479. that euē as grace is lost by euery mortall sinne so by infidelity in one only pointe the wholle substance of Faith doth perishe Nowe where there is not Diuine Faith how can there be a diuine hope Hope beeing grounded in Faith as S. PAVL Heb. 11 4. saith which although they brag neuer so much of their Iustification by Faith so long as in any one thing they dissent from the Church they cannot haue Wherefore although I might say that they require nothing at all for their iustification because they cannot beeing as they are haue so much as Faith the beginning foundation of all disposition thereunto yet supposing that they were in the right Faith consider good Reader who forgiueth
haue no time limitted to his iniquity nor that the Church will presume to define that Purgatory shall remaine so long it being to expire at the day of Iudgement But that it may so be that any persons sinnes though remitted haue lefte behind them so much guilte of temporall satisfaction or punishment For if the seuere estimation of the Primitiue Church hath adiudged euery notable mortall sinne to 7. yeeres Penance then how many yeeres Penance should so many thoughtes so many wordes so many actions deserue as are in this colde age of ours so little regarded It is wisedome to seeke many Pardons Wiselye therefore doe they who neuer ceasse to procure these Christian helpes of our frailty not contemning them as small because they are not Plenaries For it may so happen that to one which oweth 4 yeeres onely of satisfaction 7. yeeres may bee as good as a Plenary Moreouer of Plenary Indulgences none can be sure no nor of any Indulgence at all whereas they cannot be sure of their estate of grace in the seeking of them and if they be in grace yet of any certaine determination of theire deserts of temporal paine they cannot haue knowledge neither of the full obtaining of so manye yeeres as are graunted of Pardon The only way is therefore continually to embrace these motherly fauoures of holy Church and that so much the more for that in the race of our mortality continually our burden increaseth and whilest we seeke to cast off the olde vncertaine of our discharge◠we doe most certainely at the least with Veniall sinnes dogge our selues with new The true meaning therefore of these yeeres or daies is this The meaning of yeeres and daies that looke how much of the paines of Purgatory we could redeeme with one yeers Penance in this world such as might by reason be inioined vs our deuotion feruour and desire of satisfying Gods Iustice See page 640. considered so much now by the benignity and mercy of the Church is in one yeeres Indulgence released and so of other quantity of yeeres daies Which vnto him who considereth that by one yeere of Voluntary satisfaction in this life much more then a yeere of necessary sufferance in Purgatory may be recompensed will seeme no small benefitte And it must not moue vs that we cannot remaine so many thousand yeres in Purgatory for neither Purgatory is measured by our time yeeres daies God can by increase of the paine euen in the day next befor the generall Iudgement supply the wholle due of many thousand yeeres After which maner they which are found aliue at the daye of Iudgement shall not want their Purgatory 8 The right autority of Gods Church in giuing Pardons is largely proued A Learned famous Author very wel knowen vnto our aduersaries not vnworthily chargeth them with a common faulte which hee calleth SCIOMACHIA fightinge with a shadowe This fault if in any other matter they committe in this of Indulgences they surely are intolerable I haue sufficiently touched their slaunders aboue And whensoeuer they write or speake of this point they doe nothing else but either not vnderstanding or malitiously slaundering the true intent of the Church make themselues aduersaries where they haue none impugne certaine absurdities which wee more than they detest reprehende abuses which we roote Con. Trid sess 5. de reformat cap. 2. sess 21. de reform cap. 9. out finally like madde or dronken persons fight with a shadowe that also of thier owne making Wherefore least this poore labour of mine taken principally and only for my deere Catholicke Brethren or those who being out of the way would be glad to haue some direction vnto the trueth might by any missefortune fall into the handes of some SHADOVVE-KILLER I thought it expedient before I entered into any deepe demonstration of this matter first to set them down the simple trueth which being doone euen as it were by the very same Candel which first was shadowed by themselues nowe placed betweene them and their shadowe the shadowe vanishing the quarell might without any blowes at all be peacablely finished Yet nowe will I as well for the simple Catholickes vnderstanding as for the better breaking of such skittishe wittes from finding bugges where there is no cause make some farther consideration of the trueth shewing and prouing it out of holy Scriptures continuall practise of Gods Church But before we take this matter in hande we must warne our aduersaries that here we doe not intend to dispute whether there be any Temporall punishement after the remission of the sinnes thēselues necessarily to be suffered of the penitent person For this we suppose as certaine See pag. 209 and before sufficiently proued The like also doe we aduertise them of autority to remitte sinnes leafte by Christ in his Church which heere we touch not See pag. 209 as already shewed Nowe therefore thus we will briefely conclude our purpose Christ hath lefte in his Church the Mat. 16 19. Keies of the kingdome of Heauen autority to Io. 20 22 remitte sinnes the 2. Cor. 5 19. worde of reconcilement dispensours 1 Cor. 4 1. of his mysteries feeders Io. 21 15. of his sheepe stewardes Mat. 24 45. of his family to giue euerie one meate in due season But in euery one of these is without any limitation contained euery thing belonging to those seuerall offices of gouernmente feeding and remitting and consequently the remission of temporall Chastisement and correction most certainely therefore hath God lefte the same in his Church But such autoritie cannot be executed in the Sacrament of Penance which as we supposed is only ordained to remit the offence of God alwaies in as much as it hath in it selfe leauing a Temporall punishment Therefore it is to bee executed out of the Sacrament which is the very Indulgence which we defend Secondly S. PAVL in the The Heretickes falsely translate in the sight of Christ person of Christ 2 2. Cor. 2 10. at the request of the Corinthians pardoneth the incestuous person remitting him as THEODORET expoundeth and the wordes doe manifestly importe part of his deserued Penance But what autoritie Christ gaue vnto S. PAVL the same hath he lefte in his Church vntill Eph. 4 13. we meet al into the vnitie of Faith and knowledge of the Sonne of God into a perfecte man that is euen vnto the worldes ende The verie worde of Pardon in the Scriptures Pardons are alwaies giuen in the power of Christ Io. 8 11. Therefore doth there nowe remaine in the Pastours the same authoritie See heere the very word of Pardoning if the Heretickes haue not left it out or altered it in their Bible Where also is to be noted that S. PAVL executed this leuity in the Person of Christ and so doe our Pastours alwaies vsing this Phrase Mercifully in our Lorde we release Of which our Sauiour hath left vs sundrie examples in diuerse offendours particularly in the aduoutresse whose