the Idolatry of the Synagogue and the people her children After the like manner the Digbean Theology which is the product of Mr. Whites 40. yeares study to proue that outward sin doth not necessarily exclude charity from the souls nor that the soul is excluded from the kingdom of Heauen by outward sin make scripture giue an example therof Gen. 19. that is of the sweet agreement between the loue of God and outward sin in Lot and his daughters yet indeed no one place of holy scripture attestes that Lot and his daughters retained charity with their outward sin As touching Lot the holy writer seemes rather to excuse then accuse him in order to outward sin taken in the proper sense For t is expresly set down that his daughters made him drinke wine and lay with him but he perceiued not neither when they lay down neither when they rose so that lot might want knowledg of and thereby voluntary condescention to the fact and in consequence of which might not sin because sin properly taken importes of necessity (d) Sin of necessity includes a voluntary assent of the will which supposeth an act of the vnderstanding for as S Austin often inculcateth no man sinneth by doing a thing which he cannot auoid a voluntary act of the will for S. Austin teacheth that no man sinneth in a thing that he cannot * Hac propositio homo peccat damnabiliter in â—o quod necessario facit est damnata à Pio 5. Gregor 13. secundum Aug. eam asserere summae est iniquitatis ac demeÌ„tiae ait S. Hiero. vbi est necessitas ibi neque meritum neque demeritum neque laus neque vituperium neque vita aeterna neque damnatio auoid or eschew in regard wherof some of the ancient Fathers endeauour to absolue lot from all guilt albeit that the maior part and current of Catholick Doctors of these dayes doe ascribe vnto him the sin of drunkennes at least in the second bout and to his daughters the guilt of both for as much as they voluntarily procured the one and committed the other sin But as to Mr. whites assertion Author of the Digbean Theologie to witt If one should commit an outward deadly sin retaining a loue to God notwithstanding he might goe to Heauen which importes communion fellowship and a Iouing agreement between charity and outward sin a doctrine truly which hath been hid in darknes since the first age of christianity for 1660. yeares till the supream prouidence sent Mr. white to teach Christian schools that charity and deadly sin are not inconsistent together which he proues from the text set down thus God did bless the progeny that proceeded from Lot and his daughters therfore Lot and his daughters retained charity that is continued in holy society and freindshipp with God notwithstanding their externall sin of * Jn filiabus Lot propriè fuit peccatum incestus vt fusè probat Aug. l. 22. contrae faustum cuÌ„ ab illis fuerit causatum voluntariè incest but good God what a poore demonstratiue argument is this where the antecedent proposition is euidently false and the consequence suppose the antecedent were true very inconsequently deduced Falsity as to the antecedent plainly appeares for as that issue was born in horrible incest so was it and the posterity therof namely the Amonites and the Moabites vile and wicked * Aug. l. quaes in Deutro qu. 35. notat ab Abrahamo cuius frater erat Lot vsque ad Ruth quae prima ex Moabitis intrauit in Ecclesiam decem generationes inueniri in so much that euen to their tenth generation they did not enter into the Church of our Lord according to scripture testimony and the deduction is very inconsequent if the antecedent proposition were granted because the supream prouidence many times blesseth the children of wicked parents so that the diuine blessing bestowed vppon children is no infallible argument to demonstrate that their parents did adhere to God in charity and holy society at the time they got them For example God blessed the issue of Iudas and Thamar in a great measure Christ as man descending from it albeit that both were grieuous sinners in order to the bringing forth of the said issue for Iudas the Father voluntarily committed simple fornication and Thamar the mother the sin of incest But perhaps the student of 40. yeares standing will alledge that the antecedent afore mentioned That God did bless the progeny c. is meant of temporall blessings only and indeed it cannot be denyed but that the said progeny for example Moab the son of Lots elder daughter and Ammon son of the younger were heads of great nations the Moabites descending from the one and the Ammonites from the other yet this answer will auail him nothing at all as to the point of the present difficulty being it implieth manifest weaknes to infer from the worldly aduantages of Moab and Ammon that Lot and his daughters retained charity that is holy society with God in the outward sin of incest For God prospered the kings of Egypt many hundred yeares though they did not adhere vnto him in communion and holy society And S. Austin attesteth that God did extend the territories of the Roman Empire for the morall vertues practiced by the ancient Romans which notwithstanding were not endued with diuine charity Hereby plainly appeares that the holy scripture will not receiue into their sanctuary Mr. Whites Theology truly noe wonder for t is a doctrine destructiue of all morality and christian Religion in regard the excellent agreement that it setles between charity and externall sin must as it were of necessity induce fraile nature to commit outward sins of the flesh presuming that notwithstanding all outward vncleanes namely of drunkennes simple fornication adultery the loue retained to God shall bring a man so sinning outwardly to Heauen Besides it doth preiudice the Apostles Theology Neither drunkards nor fornicatours nor adulterers shall inherit the kingdom of Heauen Heb. 13 But perhaps it will be replyed that the Apostle excludes only such drunkards fornicatours and adulterers c. from the kingdom of Heauen as haue nothing of charity together with the sinns of drunkennes fornication and adultery so that though drunkards c. without charity cannot inherit the kingdom of God neuertheless charitable drunkards charitable fornicatours charitable adulterers charitable murderers shall not be excluded is this the Theology that 40. Yeares study hath brought forth But to returne vnto the matter in debate t is an article of Christian faith Trident. sess 6. can 15. can 27. that charity and deadly sin are incompatible and S. Iames the Apostle giueth euidence therof in the 2. Chapter of his canonicall Epistle saying Whosoeuer shall keep the whole law and yet offendeth in one he is guilty of all Because whosoeuer transgresseth one sole precept of the law is liable to eternall malediction enioyn'd by God to the
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
prouidence permitteth them is good for God suffereth them to be that the approu'd as gold in the fire tryed may be manifested and discouered from the holow hearted members of the Church The supream prouidence suffereth them to be that the carnall thereby may be stird vp to seek and the spirituall to clear the truth the supream prouidence tolerateth them to the end that many may be raised out of their sleep to see the day of God and be glad therof S. Aug. c. 8. de verae religione the supream prouidence suffereth them to be choosing rather to draw good out of euill then to permit no euill at all But woe to such as through their fault commit the euill that God suffereth to be CHAR. XV. OF CHRISTIAN HOPE THE CONTENTS Good works supported by diuine promises haue a good claim to the glory of Heauen which is the consistency of Christian hope God by promising maketh himselfe mans debter the assurance that man hath that God cannot faile of his promise doth not render him sure of the thing promised till he shall performe the condition of the promise made which is full perseuerance in the exercise of good works whereof no man can be certain the death of Christ brought forth Hope of life CHristian Hope is a certaine * S. August vocat Christianā spem certam exspectationem gloriae futurae expectation of future glory supported by diuine promises and perseuerance in good works the condition of the promises proceeding from diuine grace through the merits of Christ And as God cannot faile of his promise who is * 2. Thessal 3. fidelis autem Deus est faithfull in all he promiseth or falsify his word who is the eternall truth so works done a right cannot be frustrated of the reward promised being * Bona opera quae procedunt ex gratia sunt quasi pignora arahae regni caelestis pledges of full assurance which render God their (a) According to Tertull. l. depenit a good worke makes God mans debter likewise S. Austin ser 31. de verbis Domini Saith that God vnder his hand-writing hath giuen us an engagement of his promises debter not because God owes any thing that is not his own who is lord of all things and good works themselues are his (b) According to S. Austin in Enchir. c. 107. good works are the gifts of God and God by crowning our works crownes but his own gifts and indeed euery good worke conducing to heauenly blessednes proceedes from druine grace which is Gods free liberall gift gifts deriued from his grace that make them good but because the reward that his goodnes gratis and frankly promises justice performes * Hebrae 6. non enim iniustus Deus vt obliuiscatur operis vestri dilectionis quā ostendistis in nomine ipsius qui ministrastis sāctis ministratis for God is not vnjust to forget the worke and labour of loue shewn towards his name Holy Ioh hauing this full assurance of diuine promises shut vp in the cabinet of his heart was not a more illustrious king sitting in his Regall Throne then he was glorious lying on his dunghill where he rejoyced and gloried in the assurance of promised glory through Christ his Redeemer though he (c) Though I vvere saith holy Iob c. 9. perfect neuerthess my soul is ignorant therof and Salomon Prouerb 20. Who can say my heart is clean I am clean from sin and the Apostle 1. Cor. 4. durst nost pronounce him selfe iustifyed albeit his conscience was not guilty of euill Again S. Austin l. 1. de ciuit c. 12. teacheth that though we can be certain of the reward of perseuerance neuertheless we cannot besure of perseuerance it selfe since no man can know certainly without a speciall reuclatiō that he shall cōtinue in the exercise of good works till the end of his life was not sure of saluation nor yet or his own iustification Hence euidently appeares the eminency of diuine Hope aboue any human expectation for this is like dust that is blown away with the wind or like the smoake that is dispersed here and there with a tempest to the confusion of him that placeth his trust in the arme of flesh but diuine Hope doth not make ashamed it is the ancre of the soul and holds it firme and stedfast in the greatest storme of tribulation and affliction And as the ancre of a ship doth not fix in water but in the firm earth below (d) The Apostle Hebr. 6. assures us that Christian Hope entereth into those parts which are within the vail that is Sanctum Sanctorum which is an allegory taken from the ancient Tabernacle or Temple of the Iews the inward part whereof was called Sanctum Sanctorum which the interposition of a vail seperated from that part where the people assembled together This inward part was a type of the diuine Tabernacle and represented euerlasting blessednes wherasthe other part was a figure only of enjoyments proper to the present life so Christian Hope doth not stay at the porch or entry of the vaile of the Tabernacle which misteriously represents the floating waters of transitory and visible enjoyments but passeth into the inward parts therof which is Sanctum Sanctorum the holiest place mysteriously shewing the throne of the inuisible God whether is entred the fore-runner for all true beleiues IESUS-CHRIST the author of diuine Hope Christ came into the world as a great Phisician to heal the infirmities of man and he made of his own blood * Aug. sanguis medici factus est medicamentum phraenetici the phisick that healed him wherby he begot him vnto a full assurance of Hope so that it would be impossibile that he should hate him as to perdition for whom he hath shed his blood as to saluation Thus Christs death was made the Hope of life which his resurrection confirm'd Christ rising did perfect what dying he had merited and gloriously risen he entred into the inward parts of the vaile that is of his heauenly kingdom making way for all such (e) The Apostle Rom. 2. ascribes iustification to the doers not to the hearers of the law whereby is euident that not faith alone but the keeping of Gods commandements is of necessity required vnto obtaining heauenly blessednes as shall obserue his commandements to follow and to receiue the reward of eternall life that his death hath merited CHAR. XVJ. OF CHRISTIAN CHARITY TOWARD GOD THE CONTENTS God will not be lou'd for a reward that is not himselfe in the exhibition of loue God exacteth all the loue of God and the loue of the world are iuconsistent together whosoeuer loueth God a right keepeth his commandements where there is deadly transgression there is nothing of iustification as water extinguisbeth fire so each mortall sin driueth away charity out of the soul CHarity towards God is a supernaturall loue wherewith the soul being inuested loues God
priuant quod non credunt Euangelio experturi scilicet in supplicijs eius potestatem cuius misericordiam in donis cōtempserunt they depriue themselues of a great good or benefit and shall sind in punishments the power of him whose mercy in gifts they haue contemned Ill runners of the second Class are wicked Christians who willfully deuesting themselues of sanctifying grace receiued in or after baptism become seruants to sin which doth so * Psal 37. sicut onus graue grauatae sunt super me scilicet iniquitates meae Prouerb 5. iniquitates suae capiunt impiū funibus peccatorum cōstringitur ouerburden and with cords bind them that as Asses ouerloaden they cannot goe or fleas tyed in chaines they cannot leap so they cannot run * Haebr 12. Adulteri fornicatores c. nō possidebunt regnum Dei such are voluptuous luxurious wanton drunken and all vnjust Christians who will neuer obtaine the inheritance of Heauen not because they cannot (g) Oecumenius in cap. 2 1. ad Timoth. saith that-seeing it is the will of God to bring all men to the knowledge of his trueth why is not his will done he answereth that therefore it is not done because all men will not doe his will and God forceth or necessitateth no man to doe his will but because they will not take of their loads and deliuer themselues out of their cords (h) The Apostle Rom. 2. saith Dost not knovv O sinner that the bountifullnes of God leadeth thee to repentance but thou after thine hard and impenitent heart heapest vp as a treasure vnta thy selfe vvrath against the day of vvrath and of the reuelation of the just judgment of God where by the diuine bountifullnes is meant diuine grace which the sinfull Iews through their hardnes of heart resisted which is in their power to do through teares of true repentance whereto the diuine bountifullnes leadeth euery sinner By help of teares occasioned through diuine grace holy Dauid S. Peter and S. Paul and S. Mary Magdelen cast of the heauy loades and troublesom fetters which sin had caused and thereby restored to their liberty run happily vnto obtaining the prize which is eternall glory In the great day (i) According to the holy Euangelist S. Mathew cap. 25. Christ shall say in the day of generall Judgment Come yee blessed of my Father possess the inheritance of the kingdom prepared for you from the fundation of the vvorld c. from this sacred text euidently appeares that the kingdom of Heauen is ordain'd for such as shall do good works of mercy namely giuing meat to the hungred drink to the thirsted cloathing to the naked c. in consequence of which God electeth those to glory whose good works he had foreseen of generall accounts when the great king of Heauen and earth shall distribute rewards * Mat. 16. tunc reddet vnicuique secundum opera eius according to the works of each one the good runners will be put on his right hand and among the sheep intituled the blessed of his Father for hauing giuen meat to the hungry drink to the thirsty clothes to the naked assistance to the sick and almes to the imprisoned which are the works of mercy contrary wise the ill runners wanting such merits and that through their own fault will be put on the left hand of the king among the goates and condemned to the euerlasting fire of hell and * Aug. non est indignū Deo dicere ijs ite in ignem eternū qui misericordiam eius contempserunt it is not an action vnworthy a king infinitly iust to say to such as haue contemned his mercy Depart from me ye cursed into euerlasting fire which is prepared for the deuill and his Angells CHAR. XXJ. OF REPROBATION THE CONTENTS There is no positiue Act in the diuine will to reprobate that is to exclude any one from the kingdom of Heauen and to adjudge to euerlasting pains of hell without a foreknowledge of euil works God deserteth noe man before himselfe be deserted nor does he refuse to giue euen his plenteous grace that leadeth effectually vnto iustification of life if his call thereto be not rejected REprobation is a definitiue or absolute sentence of Gods iustice vnto excluding from his glory and punishing with euerlasting fire such as shall depart out of this life in mortall sin committed * Definita est reprobatio in ordine ad adultos by an act of their own will This double paine one of separation from God called Poena damni the other of sensible torment named Poena sensus is expressed in the sentence it selfe Depart from me ye cursed into euerlasting fire prepared for the deuill and his Angells Matt. 25. Where departure doth import separation from God and euerlasting fire sensible punishment but Gods knowledg of himselfe as iust reuenger doth not precede his foreknowledg of man as vniust offender for though God can deliuer without merits Gratis whom soeuer he pleaseth out of the lump of perdition that is out of originall and actuall sinns because he is infinitly good yet he doth not condemne any vnto euerlasting pains for noe fault because he is infinitly iust whereby is plainly euident that there (a) According to the Euaugelist S. Matthew c. 23. God on his part would Gather his children together as the henne gathereth her chickins vnder her vvings and they vvill not that is God on his part is vnvvilling to depart from them though on their parts they vvill depart from him Isai 54. is noe positiue act in his diuine will to exclude from Heauen and adiudg to Hell without preuision of ill works proceeding from human free will besides it would contradict Gods generall condition will so often inculcated in holy scripture to saue all reasonable creatures which obserue his lawes and ordinances if he had an absolute priuate will to damne some without respect to transgression of the same lawes and ordinances again that proceeding might argue in God either forgetfullnes of his generall will or mutability in changing or illusion in inculcating it which to conceiue of God were both blasphemy and sacraledg for thereby he would be deuested of his goodnes and be also beleiued to necessitate man to ill leauing him without free will or to work as birds build their nests in the summer by naturall instinct and consequently to extinguish in him his own image and likenes Liberum arbitrium free will being an essentiall part thereof Neither can God be said according to truth and equity to harden any man whom pertiacy and obstinacy through perseuerance in wickedness hath not hardened before that is (b) According to S. Austin l. de nat gra c. 26. God neuer deserts any man that desertes not him first To desert or forsake God is to resist and cast away the inward helps of his mercy namely holy illuminations and inspirations which lead to iustification of life God doth
of other Saint's and no man hath euer thought fitting * Augus l. 10. de ciuit cap. 4. quis inquit sacrificandum ceÌ„suit nisi ei queÌ„ Deum sciuit vel putauit Et cap. 19. docet daemones ideo velle sibi offerri sacrificia vt sic pro Dijs habeantur Vnde Exod. 22. qui unmolat Dijs occidetur praeterquam Domino soli to sacrifice to any whom he ha h not known beleiued or feigned to bee a God 7. No other object interuening for God alone is the immediate object of proper sacrifice for as much as he containeth in himselfe alone the sole motiue thereof Wherby it plainly followeth that the oblation of tithe that is giuen immediately to the Ministers of God is not a proper sacrifice though it be exhibited for God's sake 8. Vnto destruction in recognition of God's supream excellency and power ouer his creatures this necessary requisite experience sheweth in all the sacrifices of the old law wherin the sensible thing offered was either killed if quick and aliue vêªt videlicet Ox lamb calf or broken or burnt if liueless (h) According to Leuiticus dry-offerings were either broken or burnt and liquid offerings were destroyed by pouring them out whereby appears that an vnbloody manner of effusion nothing derogats to the true nature or essence of a sacrifice hard and drie or consumed by effusion if liquid namely wine in testimony of God's omnipotency therby manifesting him to be Author of life and death and consequently to haue power to conserue his creatures as the thing before oblation was conserued and to destroy his creatures as the thing destroyed after oblation CHAR. II. OF THE SACRIFICE OF THE EVCHARIST OR MASS THE CONTENTS The sacrifices of the old law weak vnprofitable Element's Christ the night before his passion instituted and offered in the room of them all a sacrifice of his body and blood vnder the form's of bread and wine according to the Order of Melchisedech called sacrifice of the Eucharist sacrifice of the Altar sacrifice of Mass which is a perfect commemoration of the bloody sacrifice Christ offered on the Cross a propitiation whereby grace is obtain'd and sins remitted and the public seruice of euery true christian Church down from the Apostles till these tymes celebrated in one of the three holy tongues which be Hebrew Greek and Latin The Apostle 1. Cor. 14. forbiddeth not saying of publick or priuate prayers in an vnknown tongue THe sacrifice of the Eucharist is the speciall and proper externall sacrifice of the new law instituted and offered by Christ in his own body and blood vnder the forms of bread and wine * Hebrae 7. secundum similitudinem Mâ—lchisedech sic Apostolus interpretatur secundum ordinem Melchisedech after the similitude of Melchisedech his Sacrifice of whose order Christ was annointed high Priest for euer The law of Moyses and sacrifices thereof as they had institution and confirmation of God in respect of Christ only so they were to continue only till * Luc. 10. lâ—x Propheta vsque ad JoaÌ„nem Christ came that was the * Hebrae 6. lex vetus lata fuit duraxat donec veniret semeÌ„ promissum seed to which the promise was made of a new law and a new sacrifice vnto blessedness which the law of Moyses and the sacrifices therof could not effect The law written in Tables could not make the * Aug. lex in tabulis exarata non potuit efficere eam inscriptionem quae est iustificatio inscription which is iustification of life It * Chrysos lâ—x erat tantum iubens nihil afferebat auxilij shewed but could not heale the soar of mans soule And though the old sacrifices conferred * Hebrae 9. exterior legalis mundities appellatur iustitia caâ—nis emundatio carnis legall purity on the body neuertheless they could not giue spirituall sanctity to the soul vnto saluation Besides the commandement that went afore that is to say the old law was peculiar to one people only namely the Iew 's and the sacrifices therof were but (a) According to the Apostle Hebrae 10. the old law had the shadow of good things onely and not the very Image of the things Wherby appear's that the sacrifices and Sacraments of Moyses were vnperfect resemblances and dark representations of the good things procured by the sacrifice and Sacraments of the new law namely generall redemption and sanctifying grace wherfore S. Iohn cap. 1. saith that the Lavv vvas giuen by Moyses but grace and truth came by Jesus-Christ in consequence of which the new law is called the law of Christ the law of grace Christ being the law-maker and the Grace-giuer holy figures of a better oblation and those polluted through the sins of the Priests that offered them in so much that God had no affection for either of both because * Hebrae 1. Reprobatio quidem fit praecedentis maÌ„dati propter infirmitatem eius imbecillitateÌ„ promde Christus ait Io. 13. mandatum nouum do vobis of the weakness and vnprofitablenes of the sacrifices and the vncleaness and wickednes of the Priests wherfore he sent his own son to giue a new commandement that is the new law of sanctifying grace to the sauing both Iew and Gentile and to institute a new sacrifice of a cleane oblation to the exalting his name euen among the Gentiles that being to be celebrated (b) Malach. 10. From the rising of the sun euen to the going dovvn â—â—n euery place shall be sacrificing and a clean oblation shall be offered to my name In the room of sacrificing beasts and other creatures which were not able to purge out the leauen of sin and likewise often times were polluted through the vncleanes of the Priests that offered them God by the mouth of his Prophet promised a daily cleane and vndefilable sacrifice that should continue in all places of his Church for euer vnto celebrating his name And this is the sacrifice Christ instituted of his own body and blood vnder the forms of bread and wine according to the interpretation of the ancient Fathers S. Iustin the Martyr in dial cum Triphone S. Cyprian l. 1. c. 14. aduersus Iudaeos S. Damas l. 4. c. 14. de fide orthodoxa S. Austin l. 18. c. 35. de Ciuit. S. Chrysostome in psal 95 ora 2. con Iudaeos and all modern writers that are orthodox wherfore the Prophesy is fulfilled by the sacrifice of the Altar which is daily offered in the Catholick Church from the rising of the sun to the going down in euery place of the world from the rising of the sun to the going down therof according to the Prophecy of Malachias signifying that God was determined to abolish the said weak and polluted sacrifices and substitute in lieu thereof an effectuall and most pure oblation which is that Christ the son of God and man instituted of his body and blood
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
proper to things spirituall Christ meant the orall eating of his flesh and orall drinking of his blood saying The words that I speak vnto you that is those things my flesh and blood are * Trid. sess 13. ait Christum instituisse SacrameÌ„tum Eucharistiae taÌ„quam spiritualem animaruÌ„ cibum spirit and life and that is to say are spiritually cloathed after the imitation of spirituall substances exempted from the carnall proprieties which naturally adhere to flesh and blood in this mortall life but are no essentiall requisits there vnto whereby it is plain that the eating of Christs body and drinking of his blood in the Sacrament of the Eucharist may be said spirituall in reference to the spirituall being they haue therein Besides Christs body and blood be indeed spirituall supersubstantiall meate and drink wherby the substance of humane souls is supported and nourished spiritually As corporall meate doth repaire materiall breaches which naturall heate mak's in a materiall body so this spirituall meate doth repaire the spirituall ruines that the fire of concupiscence doth cause in a spirituall soul Also the eating of Christs body and drinking of his blood may bee termed spirituall through faith for as much as a Christian that eateth and drinketh worthily is vnited to Christ by faith which is aspirituall quality Again the eating of Christs body and the drinking of his blood may be styled spirituall because of Christs death and passion figured therein and this Sacrament imports * QuotiescuÌ„quo ait Apostolus manducabitis panem hunc calicem bibetis mortem Domini annunciahitis donec veniat a commemoration thereof so that a Christian receiuing worthily doth communicate with Christs passion suffered on the cross and this manner of spirituall locution is vsed sometimes by ancient Fathers who neuertheless expresly affirm Christ to bee truly (e) The second Council of Nice Act. 6. declares euidently that the Sacrament of the Eucharist ought not to be called the Image of Christs body because he did not say take eate the Image of my body also declares that in the Sacrament is the true body of Christ because he said This is my body really and substantially in the Sacrament of the Eucharist neither is the literall sense of words inconsistent with the spirituall signification of thinges which they express taken in the literall sense For example though Isaac and Ismael doe literally signify the two sons of Abraham as the history of Genesis plainly sheweth neuertheless the Apostle Gal. 4. by Ismael that was born of Agar a seruant spiritually and figuratiuely vnderstands the old Testament that was a law of bondage and likewise by Isaac that was born of Sara a free woman spiritually and figuratiuely vnderstandeth the new Testament which is a law of liberty and grace and indeed all Sacraments whatsoeuer besides * Aug. l. 2. con aduers legis c. 9. ait Christi locutionem nisâ— manducaueritis c. codem modo esse figuratam ac duo filij Abraha fuâ—â—unt duo Test amenta Jsaac Ismael secuÌ„dum literam vere de facto fuerunt filij Abraha figurabant tamen duo Testamenta Idem Aug. l. 3. de doct Christ c. 16. ait illam Christi locutionem nisi manducaueritis c. figuratam esse quatenus praecipit communicandum passioni Christi vtiâ—â—ter recondendum in memoria quod pro nobis caro Christi crucifixa sit Non negat tamen dictam locutionem in sensu literali etïam intelligi de reali oralâ— manducatione corporit Christi bibition◠〈◊〉 sanguinis sub spocicbus consecratis panis vins their literall doe admit a spirituall or figuratiue construction being defined visible figures or signes of spirituall invisible grace The Sacrament of Circumcision according to the literall meaning thereof did signify corporall circumcision as to the foreskin of the flesh called prepuce and according to it 's spirituall and figuratiue signification did import spirituall circumcision as to the foreskin of the heart which is of spirituall vices as also did shadow grace giuen in the new law In like manner the words vttered in baptism I baptise thee taken in the literall sense which is expressed immediatly by the said words doe signify reall washing of naturall water as to the body and taken in the spirituall sense they signify spirituall washing of grace * Aug. vnde tanta vis aquae vt corpus tangat cor vero abluat as to the soul Furthermore the words whereby Christ instituted the Sacrament of the Eucharist in full performance of the promise afore mentioned Io. 6. giue cleare euidence of Christs meaning in recognition of a reall eating of his body and reall drinking of his blood The words of institution according to the consenting Testimonies of all ancient and modern writers are these This is my body which is giuen for you Luc. 22. This is my body which shall be deliuered for you This Chalice is the new Testament in my blood 1. Cor. 11. This is the blood of the new Testament which shall be shed for you Mar. 14. This is my blood of thenew Testament that shall be shed for many vnto remission of sins Mat. 26. Which words of Christ being as plainly and clearly vttered as to the litterall sense as those of God the Father in the Transfiguration of Christ to wit This is my son Mat. 30. and consequently there beeing no more reason to wrest the former then the latter words to a figuratiue signification it is a manifest blindnes in the Caluinists and other ancienter sectaries to wrest the proper cleare words and to substitute in their room improper obscure tropes and figures without any ground of reason for what can be more vnreasonable then to think that Christ saying This is my body which shall bee deliuered for you 1. Cor. 11. This is my blood which shall bee shed for many vnto remission of sins Mat. 26. meant a figure (f) Both canon and ciuil lawers treating of Testaments legasies and contracts teach that we must not recede from the words of the Testament nor from the rigour thereof and that we ought to presume of the Testatours intent and meaning according to the signification of the words taken in their proper sense of his body only and a figure of his blood only since a figure was not deliuered in a Sacrifice but Christ's true reall substantiall body nor a figure was shed vnto remission of sins but Christs true reall and substantiall blood Besides a thing that is mysterious vnheard of afore and instituted for an article of faith as is the Sacrament of the Eucharist of necessity ought to bee propounded (g) According to S. Chrysostome Hom. 83. in Mat. because Christ said This is my body we must not doubt of but belieue it to be so And S. Austin Tom. 8. in psal 33. saith expresly that when Christ gaue the Sacrament of the Eucharist he did that which no other could do for Christ saith
reason lay claim to that passage as a proof of their forbidden doctrine in order to communion in both kind's in regard they deny that any part of the said chapter of S. Iohn is meant of sacramentall eating or drinking lest by assenting thereto they might be forced to grant Christs reall presence in the Sacrament which the chapter plainly declares if it shall beare an interpretation of sacramentall eating and drinking Howeuer the precept so interpreted doth not euince communion vnder both kinds to be enjoyned of necessity in order to each Christian in particular since according to scripture vsage the particle * Julius Paulus insignis Jurisconsultus ait comparatum esse vt coniuncta pro disiunctis accipiantur Di gestis de verborum significatione l. saepe And is frequently taken in a disiunctiue sense only For example S. Peter Act. 3. sayes Siluer and Gold haue I none where the particle And is taken disiunctiuely the true meaning thereof being Siluer or gold haue I none In like manner it is written Exod. 21. He that smiteth his Father and Mother so it is read in Hebrew shall die the death Where And is taken for or Again Math. 20. it is said by thy words thou shalt be iustified and by thy words thou shalt be condemned Where likewise the particle And is taken disiunctiuely for Or and Aristotle also taketh And in the disiunctiue sense when he defineth Nature to be Authour or cause of motion and rest all his interpreters vnderstanding the particle And in that definition to signify Or and truly by the latter particle And in the cited passage of scripture vêªt videlicet Except ye cate the flesh of the son of man and drink his blood See doubtless was meant Or as doe plainly demonstrate other word 's of Christ there set down wherby he explaines that precept saying v. 47. I am the bread of life v. 50. This is that bread that came down from Heauen If any man eate of this bread he shall liue for euer and the bread that I shall giue is my flesh which I shall giue for the life of the world Whereby is plainly euident that Christ did ascribe the effect of this Sacrament as common alike to the bread alone and to the bread and wine ioyntly Howeuer sectaries haue nothing of aduantage if the latter particle And in S. Iohn ought to be taken in the copulatiue sense for the precept euen so meant and indeed so catholick writers do vnderstand it importes an obligation only in order to the whole Church wherin there is neuer want of Priests that be obliged to communicate in both kinds as often as they offer sacrifice and not to each member therof In the old law God hauing iustituted Circumcision added this precept in generall tearmes viêªt videlicet Ye shall circumcise the foreskin of your flesh and notwithstanding only such had right to exercise that function as were deputed therunto by the Church or Synagegue which sheweth plainly that though the precept did oblige the whole Church or Synagogue yet it did not reach to each member thereof howeuer it seemes as if it had been enioyned in order to all vniuersally Again when God instituted the pascall lambe as a Sacrament and sacrifice also he imposed two precepts Exod. 12. the one Let euery man take vnto him a lambe the other all the multitude of the children of Israel shall kill it which two precepts though they be expressed in generall words to the obliging the whole Synagogue yet euery particular member therof had not right to choose and take vnto him a lamb and sacrifice it but the heads of each family only which executed Priestly function as to that sacrifice being a priuiledge giuen to them before Priesthood was appropriated to the family of Aaron as appeareth manifestly by the said chapter of Exod. As to the passages which some sectaries alledge out of S. Innocent Ep. 26. and S. Augustin lib. 7. against Iulian the Pelagian to proue a necessity of communion vnder both kinds in regard that these ancient Fathers expresly assert that Infants cannot be saued except they eate Christ's flesh and drinke his blood they make not a jot for them who require a presonall act of inward faith to the eating of Christ's body and drinking of his blood Infant 's being vncapable of exercising any such acction in consequence where of the alledged * Agunt Innocen Aug. contra Pelagium qui negabat peccatum originale in infantibus authorities afforde them nothing of aduantage But as to the true sense of these primitiue Fathers doubtless their meaning is only to shew that Infants cannot enter into the kingdome of God except they receiue sanctifying grace in baptism through the merits of Christ's body and blood that were offered for all men vnto remission of sins (d) According to Origin hom 29. in num we are said to drink of Christ's blood not only when we receiue the Sacrament but when wee heare his diuine word preach'd wherein is life according to Christ's own saying the Words vvhich I have spoken are spirit and life in as much as they be dispositions to diuine grace which is the life of the soul through the merits of Christ Again such as hear Mass deuoutly and ioyne in heart with the Priest receiue life and fruit by the Sacrament though they neither eate of Christ's body nor drink of his blood sacramentally Fourthermore in as much as Infants through baptism be made members of that Church which eateth Christ's flesh and drinketh his blood the same Church as it doth furnish them * Aug. Tom. 10. ser 10. de verbis Apostoli Mater Ecclesia inquit accommodat parvults alioruÌ„ pedes vt veniant ad Ecclesiam altorum cor vt credant alioruÌ„ linguam vt fatcantur it a Ecclesia accommodat aliorum ora vt comedant bibant with the feet of others to come vnto it with the heart of others to belieue and with the tongues of others to professe the christian faith in like manner according to a spirituall metaphoricall form of speech it may be said to furnish them with the mouths of others to eate Christ's flesh and drink his blood CHAR. X. OF PENANCE THE CONTENTS Penance hath a iust claim vnto all requisits necessary to a speciall Sacrament of the new law Christ after the similitude of an outward Court of iustice instituted an inward Tribunall where by diuine dispensation Priest's sit as Iudges of sinns committed after baptism whatsoeuer Priests judge here below God approu's aboue the power Christ gaue to the Apostles and heir successors in priestly function and authority was not onely to declare but effect indeed remission of hones in vertue of the word of reconciliation ioynt vnto a sinners sincere sorrow and humble Confession of his sinnes together with a full purpose to sin no more PEnance is a (a) There are three requisits necessary to the nature of a Sacrament of the
new law namely outward Rite or sign promise of sanctifying grace and the institution of Christ The outward Rite or ligh as to the Sacrament of Penance is the sensible absolution of a Priest The promise of grace appears by the words of Christ Ioan. 20. Whose sinnes you shall forgiue they are forgiuen them and the institution of Christ is expres'd in the precedent words of the same Chapter As my Father sent me so send I you Wherfore the ancient Fathers treating of sacramentall Penance in order to such as are baptized teach that Christ giues power vnto a Priest to remit thereby euen occult sinnes in consequence of which they appropriate to Penance the name of a Sacrament as much as to baptism Tertull. l. de praescript adversus Haeret Ambros l. de poenit c. 7. and S. Austin l. 5. hom c. 5. compareth this Sacrament ministred by a Priest to the raising yp of Lazarus by Christ and to the vntying of his cords by the Apostles Sacrament of the new law taken in the proper sense vnto remission of sius committed after baptism and therefore named * Hieron ad Demetr vocat Sacramentum poenitentia secundam tabulam post naufragium the second spirituall boord or plank of a souls spirituall wrack Grace giuen by baptism restoreth sanctity that Originall sin tooke away grace receiued through Penance recouereth that sanctity being lost again through actuall sin A christians life on earth is a warfare against flesh and blood against principalities against powers against worldly Gouernours the Princes of the darknesse of this world and against all spirituall wickednesses which are the assaults of the deuill And for as much as humane nature is infirm and the power of this aduersary great it is impossible for any whomsoeuer to escape vnwounded without armour of extraordinary protection In regard whereof Christ hath prouided a soueraigne remedy as an effectuall cure for all the personall wound a christian might receiue in this warfare exercised after baptism and this is the Sacrament of Penance instituted by Christ himselfe (b) Christ Mat. 18. saying to his Apostles Whatsoeuer ye shall binde on earth shall be bound in Heauen and vvhatsoeuer ye shall loose on earth shall be loosed in Heauen only promised them and their successors in Priestly function authoritie and power to forgiue sinnes and inuested them in it Ioan. 20. saying vnto them Receiue the holy Ghosâ— vvhose sinnes you shall forgiue are forgiuen them Neither hath Christ left less power vnto Priest's to loose then to binde as S. Ambrose asserted against Nouatianus who taught that Priests had power to bind but not to loose 10.20 when he said to his Apostles Receiue the holy Ghost whosoeuers sius ye shall remit they are remitted and whosoeuers sins ye shall retain they are retained Although Christ alone had the * Apoc. 3. qui habet clauem Dauid c. key of Dauid which openeth and no man shutteth and shutteth and no man openeth Apocal. 30. as to supream excellency and power of remitting and retaining sins being enabled in vertue of his diuinity to open to and shut against sinners the kingdome of Heauen without help of a Sacrament neuertheless the same power as to participation and outward Ministery therof he communicated to his said Apostles and their successors in priestly function committing to them the Word of reconciliation 1. Cor. 5. That is to say the * Aug. accedit verbuÌ„ ad elementum fit Sacramentum ElemeÌ„tum seu materia proxima Sacramenti poenitentiae est confessio contritio word of sacramentall power implyed in the form of sacramentall absolution vêªt videlicet I absolue thee which ioyned to the elements contrition confession and actuall satisfaction makes the Sacrament of Penance these acts being the materiall parts therof And although Christ did not appoint this form in express tearmes neuertheless for as much as he instituted this Sacrament (c) Great is the dignity of a Priest saith S. Chrysostome hom 85. in Joan. For vvhose sinnes they shall remit are remitted to them and hom 5. de verbis Isa Vidi Dominum Speaking of the Sacrament of Penance writeth thus Heaven takes from the earth chief povver for the Iudge sitteth in earth our lord follovv's the seruant and vvhatsoeuer he shall judge here belovv God approu's aboue By the judge that sitteth in earth is meant a Priest whose judgment or sentence goes before and the sentence of God comes after In consequence of which seeing that a sentence meer declaratory cannot goe before but of necessity must follow it is euident that a Priest sacramentally absoluing a penitent is a judge taken in the proper sense wherefore S. Cyprian Epis 73. ad Iubaian S. Ambrose lapsis de poenit c. 1. 2. S. Austin l. 2. con Epis parmeni c. 11. and S. Chrysostome l. 3. de Sacerdot expound the particles vvhose sinnes ye shall forgiue of power and authority giuen vnto the Apostles as judges in order to remitting of sinnes after the similitude of an outward iudicatory Court or Tribunall wherin the penitent acts the accused and the witnesses too and the Priest supplies the part of the (d) The Council of Trent declares that no man can be restored by the Sacrament of Penance to that sanctity and integrity which he receiu'd by baptism without bitter tears and painfull labours judge in the room of Christ it is euidence enough to proue it As in an outward Court of iustice the judg giueth sentence and therby absolueth or condemneth the accused So Christ did thinke fit that a Priest as lawfull judg should pronounce sentence of absolution vnto remission of sins committed after baptisme for Christ in saying Whosoeuers sins ye shall remit are remitted substituted the Apostles * 1. Cor. 5. vbi dixisset Apostol is dedit nobis ministerium reconciliationis subiungit pro Christo ergo legatione fuÌ„givnur id est Sacardotes succedunt in munus seu ministerium reconciliationis eo modo quo Christus reconciliauit homines Deo ramitteÌ„do paccata corum vt constat av citato Textu Et Chryso hom 11. inâ—llam 2. Epis Pauli sic scribit quod igitur pro Christo legatioue fungimur idem est ac si dixisset Christi vice nos enim ipsius muneri successimus his speciall Legats to reconcile sinners to God neither is it of necessity required to the forme of a Sacrament that it be expresly set down in holy scripture the vniuersall tradition of the Church being testimony enough to proue it and euen Caluinists and sundry other sectaries doe vse in baptism the words I baptise thee for which they cannot alleadge any scripture-euidence Besides Caluin in his fourth book of institutions chapter 3. 5. 6. treating of imposition of hands exercised in the ordination of Church-minister's deriueth that ceremony from Church tradition and practice only and confesseth withall that it ought to be counted in lieu of a precept By the premises plainly
appears that Christ 10.2 did not giue to the Apostles and their successors in the function of Priesthood power and authority only to preach remission of sins because the form of speech and circumstances of that action therein expressed doe euidently demonstrate that Christ both spoke and meant of a new power that he had not conferred before his passion but Christ afore his Resurrection inuested his Apostles with power to preach remission of sins Mat. 10. as ye goe saying the kingdom of Heauen is at hand which words euen Caluin in his euangelicall Harmony doth interpret of preaching saluation through remission of sins Wherefore S. Chrysostom hom 85. explaining that passage of S. Iohn compareth the collation of the power that Christ there bestowed on the Apostles to the authority giuen to officers of a tempoall Prince wherby they are enabled to imprison or deliuer out of prison such as be accused of transgressing his lawes and addeth withall these express words Great dignity of Priest's whosoeuers sins sayes be Christ ye shall remit are remitted Again power to preach the Gospell to all nations was giuen to the Apostles Mat. 28. as a distinct office from the power that Christ conferred on them Io. 20. as plainly will appeare to any rationall and iudicious man that shall consider both Texts together with the circumstances therin expressed Neither did Christ confer vpon his apostles and their successors power only to declare remission of sins since he did not say Io. 20. Whosoeuers sins ye shall declare remitted are remitted but whosoeuers sins ye shall remit Besides these words ye shall remit ought to be interpreted in the same sense as those others Are remitted For other wise the form of Christ's speech had been extream improper in regard that both of them shall be remitted and are remitted be vttered in one and the same sentence But the latter particles viz are remitted doe not signify meer declaration of remission of sins for so Christ's words would carry this sense Whosoeuers sins ye shall declare to be remitted are declared to be remitted and consequently since such a declaration is speculatiue only and not practicall effecting nothing in order to remission of sins a man to whom sucÌ„h a declaration is intimated shall remain in sin as much after as before Again Christ after he inuested the Apostles and consequently their successors with the power mentioned Io. 20. said to them as my Father sent me so I send you but Christ was sent by his Father endued with power to remit sins indeed and not to declare remission only Wherfore Mat. 9. that ye may know saith Christ the son of man hath authority in earth to forgiue sins c. Whereby it is plainly euident that he sent his Apostles inuested with power to remit sins giuing vnto them the ministery of reconciliation 2. Cor. 5. Furthermore by the premises is plain that penance is not * Aug. l. 2. de adulterinis contugijs c. 26. distinguit baptismum a pâ—nitentia St inquit à Cathecun eno factum scilicet vxorcidium baptismo abluitur si à baptizato poenitentia reconciliatione a meer remembrance of baptism receiued afore and indeed setting aside * Trident. dicit nos per poenitentia SacramentuÌ„ sine magnis nostris fletibus â—aboribus ad nouitatem integritateÌ„ quam per baptismum adepti eramus peruenire no posse voluntary acts of corporall affliction and inward contrition together with a full purpose of amendment the meer Sacrament of penance hath not power enough to restore the integrity and newness of life got by baptism and lost through actuall sin Again penance hath all requisits necessary to a Sacrament viz. sensible Rites promise of grace and the institution of Christ as by the premises appear's so that together with baptism it makes two Sacraments of the new law and may often (e) The ancient Fathers S. Cyprian Epis 52. S. Ambrose in 2. Cor. 5. S. Austin con Epis parmeni affirme that the Sacrament of Penance may be oft reiterated and it is an article of christian faith grounded on the words of Christ Luc. 17. Mat. 18. where he bid's his Apostles to remit sinnes as often as through humane frailty they are committed which is meant in order to such onely as are sorry to haue sinned for without true sorrow remission cannot be obtain'd be reiterated but baptism cannot For it is impossible that they who are once lightned if they fall away can be renewed again to penance Hebrae 6. where the particle lightned doth signify baptized according to the interpretation of primitiue Fathers who also doe name baptism a light and consequently the words impossible to be renewed again to penance beate this meaning viêªt videlicet Impossible to be baptized again for the particle Again doth import a repetition of what was meant afore by the words lightened and indeed otherwise the particle once had been impertinent and inserted to no purpose at all since once and Again put in the same period or sentence ought to relate to one and the same thing and therefore seeing that by the first place baptism is vnderstood the Apostles doubtless by the latter meant baptism too This cited scripture Hebr. 6. the * Nouatiani pratextu disciplinae Ecclesiasticae lapsis ad Ecclesiam redditum per poenitentiam negarunt ex qua haresi multarum animarum interitus secutus est Nouatians made the ground of their heresy teaching that no man falling into mortall sin after baptism could rise again by penance vnto iustification and Calvin therin growndeth his heresy impiously asserting that it is impossible for any one that deserteth his faith entirely and becometh an apostate to be renewed again by penance vnto remission of his fins therby denying God's generall mercy and so proud contentious men that follow only the meer words of scripture together with their own sense without respect of the Churches judgment and interpretation of ancient Fathers after which euery scripture ought to be expounded plunge themselves into damnable errours CHAR. XI OF CONTRITION THE CONTENTS Two kinds of contrition the one perfect the other imperfect perfect contrition which is formerly or includeth a formall act of charity wherby God in regard of his infinit goodnesse and supreame excellency is preferd before all earthly enjoyments and sin detested was of absolute necessity before the establishing of the law of Christ imperfect contrition called attrition whereby a sinner detesteth his sin because of the deformity thereof or feare of euerlasting punishment joynt to the Sacrament of penance equalleth perfect contrition as to the effect thereof if perfect contrition were of absolute necessity in the new law christians should be in a worse condition then were the Iewes vnder the old law Those which assert absolute necessity of perfect contrition at all tymes in the law of Christ prejudice christian faith Contrition is * Trident. definit contritioneÌ„ per dolorem animae est
CHVRCH MILITANT THE CONTENTS God hath giuen to his Church on earth the keeping of all truth that we may not be as children wauering carryed about with euery wind of doctrine by diuine institution pastorall functiōs are of necessary and perpetuall vse in the Church vnto teaching christian faith and deciding controuersies pertaining thereto without being liable to errour God hath inuested Church-Gouernours with autority to make laws and ordinances and exacte obediēce vnto them the Church cannot lie hid priuat spirits haue nothing of power to interprete scriptures or to judge matters in debate concerning faith and religion the outward testimony of the Church is the ordinary expedient necessary to the receiuing of christian faith answeres to sundry obiections vrged by sectaries in fauour of a priuat reuealing spirit holy scriptures were neither primarily intended nor primaryly deliuered as supream Judges of controuersies in order to christian faith and religion profoundnes ' of mysteries plenteousnes and shortnes of sentences render the scriptures obscure and intricate to infer the Churches infallibility from the autority of scriptures and scriptutes infallible autority from the infallible testimony of the Church implies no circle of errour faith as to the assent thereof is resolued into the Church and not into the scriptures the four principall marks of the true Church taken joyntly agree with the Roman Church onely which is the one holy catholick and Apostolick Church that neuer deuiated from truth THe Church militant is the grownd and piller of truth 1. Tim. 3. as the foundation of an house supporteth and hindereth it from falling So the Church of God sustaineth and preserueth truth that is the doctrine of christian faith from perishing wherefore whosoeuer desireth to find out truth vnto saluation must seek it in the Church which is the certaine keeper and faithfull Guardian thereof the supream prouidence hauing put therein Some Apostles and some Prophets and some Euangelists and some Pastours and Teachers for the consummation of the Saints for the worke of the ministery and for the edification of the body of Christ vntill we all meet together in the vnity of faith and the knowledg of the son of God vnto a perfect man and vnto the measure of the age of the fulness of Christ that we henceforth be no more children wauering and carryed about with euery wind of doctrine by the wickednesse of men and crastines of Satan whereby they lie in waite to bring vs into errour Ephes 4. where the Apostle plainly asserteth pastorall function together with the office of teaching christian faith to be of necessary and perpetuall vse in the Church for the administring of Sacraments auoiding of errours and the confirming of such as shall wauer in religion and truly it cannot be conceiued as to reason probable that Christ coming into the world to be Gouernour of souls and to make vnto himselfe a glorious Church without spot or wrinckle Ephes 5. should not departing out of the world leaue necessary helps to preserue it in holynes (a) god instituted in the old law Deut. 17. à supream Tribunall consisting of Priests for the deciding of matters in debate in order to his people to the end that if inferiour Iudges should differ in iudgment or deuiate from the truth they might recur to the Council of Priests where one chief Iudge that is the high Priest was appointed to prouounce sentence and all others bound to giue obedience therto the law condemning those of pride which resisted or refused the high Priests decision in matters of controuersie again God so specially assisted the said Council with his spirit of truth that the high Priests sentence was infallible though himselfe might erre as a priuat person Wherefore Christ Mat. 23. commanded the people to doe what the Scribs and Pharisies said in regard they sate in the Chair of Moyses And S. Iohn cap. 11. ascribes not the truth of Caiphas prophesing that Christ ought to die for the safety of that nation vnto his speaking as of himselfe but to his speaking as high Priest of that same yeare which rendered him infallible in speaking in consequence of which seeing that God so directed the high Priest in the old law that he could not speake an vntruth from the Chair of Moyses it follows of necessity that Christ in his own new law of grace so specially assistes the high Priest his grand Vicar and supream head of the Church which he built on his beloued Apostle S. Peter that he cannot tell a lye from the Chair of the same S. Peter the first high Priest of the new law after Christ Wherefore the Churches supream Gouernour that succeds in that Chair cannot erre in his decrees that concerne matters of faith or generall manners notwithstanding that he were as wicked as Caiphas From hence plainly appear's the manifest weaknes of sundry sectaries which will haue the supream Priests sentence no longer to bind then hee pronounces sentence in conformity to the word of God for there is no warrantable authority saue that of the supream Pastours Tribunall which can assure vs of the diuine word for the scripture would not be belieued if it were not warranted from the infallible Chair of S. Peter Moreouer sundry sectaries say vnaduisedly that in the old law the sentence of the high Priests concerned only ciuill matters in debate and not controuersies pertaning to faith and religion for as to this point both the second book of paralipomenon and the 24. Chapter of Exodus giue clear euidence against them Besides God hath not vsed lese care in instituting the christrian Church established in a law of grace then in forming the Synagogue of the Iewes established in a law of bondage wherefore * Deus cum primum instituit Cathedrā Moysis in Deutro promisit omnes singulas eius definitiones fore veritatis infallibilis ideo Aug. l. 4. de doct chris ait Pharisaeos scribas id est Pōtisices Mosaicos iudicantes ex Cathedra Moysis non pot uisse malè definire quamuis mali essent quia ad bene definiendum cogebantur à Deo since this had diuine authority and assistance to interpret and teach the old law of Moyses as likewise to decide all controuersies concerning the Iewish religion Deut. 17. doubtless he hath not prouided in a lesser measure for the Church of Christ in order to teaching and interpreting the new law and determining all matters that might be in debate about christian religion Again Christ being about to leaue this Church in order to his visible presence for as many ages as the world shall endure was as prouident and carefull to preserue it pure from schism and heresy as was Moyses to preserue his when he was to absent himselfe from it for a shorter time but Moyses being to goe vp vnto Mount Sinai and there to abide forty dayes and forty nights onely constituted * Exod. 24. exspectate hic inquit Moyses donec reuertamur ad vos
he saith thus And I would not speake vnto you Brethren as vnto spirituall mem but as vnto carnall men euen as to Babes in Christ I giue you milke to drinke and not meat for you were not yet able to beare it where he layeth the spirituall man against the carnall man that in regard of carnall affection perceiueth not the things of the spirit of God wherfore it seemeth a strang thing that Sectaries should infer from this text of scripture that euery belieuer hath a priuat (b) S. Irenaeus l. 3. cap. 2. con haer sharpely rebuks Valentinus for leauing tradition and following the priuat spirit thereby constituting himselfe sole iudge and rule of faith reuealing spirit of truth wherby he is enabled with authority to discern matters of faith and iudge all controuersies and to be iudged of no man himselfe vnto the excluding of all outward Teachers As to the second Text the true meaning of it is not that his vnction only doth teach but that the doctrines of christian religion which men teach outwardly by speaking * Aug. trac 3. in Epis Joan. magisteria inquit forensecus adiutoria quaedam sunt admonitiones cathedram autem in caelo habet qui corda dotet his vnction teacheth inwardly by inspiring grace wherby men are made apt to harken to what the Church ministers teach and indeed this docility or aptness to harken to the word of God is a speciall prerogatiue giuen by the spirit of grace vnto the children of the new law and prophesied of in the old law by Ieremy and Isaias As concerning the third Text set down the true sense is this that whosoeuer beliueth in the son of God aright hath in himselfe inward faith which is a diuine gift and therfore called the testimony of God in as much as it witnesseth that no man can * Mat. tues Christus Filius Dei viui caro sanguis non reuelauit tibi sed pater meus come vnto the son Iesus-Christ except it be giuen vnto him by the Father and albeit that the inward testimony of God hath been the Iole cause to draw some men vnto the maruelous light of faith for example Saint Peter beliued the mistery of the incarnation in vertue of an inward inspiration proceeding from God immediatly neuertheless the outward testimony of the Church is the ordinary necessary requisit to the conceiuing of christian faith according to the ordinance of Christ that hath constituted outward Teachers to be of necessary and perpetuall vse in his Church to the worlds end that we be not carryed about with euery wind of doctrine which hath been extreme needlesse if he had thought it expedient to supply euery particular belieuer with a priuat reuealing spirit Furthermore from the premises is clearly deducible that the holy scripture cannot lay clame to the dignitie of a supream Iudge because the office therof which is a primary end intended of necessity * Plato in libris quos de repub scripsit Aristoteles in policicis docent in constitutione formatione alicuius reipub vnum ex ijs quae debent 1. per se intentendi esse ipsum IudiceÌ„ pro dirimendis litibus ciuium ad pacem in rep seruandam in the forming of euery common wealth is to declare laws punish peruerse offenders and pronounce sentence of iudgment for the determining all matter in debate that therby vnity and peace may be preserued but the scripturs can chaleng nothing of iuridicall power in order to iudging defining and deciding controuersies of faith these actions importing life hearing and speaking which the scripturs cannot exercise being vnliud things that neither heare nor speak clearly and consequently vnfit to Iudg matters in debate between one and another besids these were not intended in â—he forming of the Church as requisits absolutly necessary to the Gouerment of it for Christ during the time he conuersed on earth writ nothing himselfe nor commaunded his Apostles or disciples to writ and indeed of themselues they were not much (i) According to Eusebius l. 3. hist Eccles cap. 18. the Apoles and disciples of Christ were not greatly solicitous to put down in writing the misteries of christian faith being the employment inioyned them was to preach the Gospel in so much that according to the same Eusebius it was a tradition of those days that they were after a manner necessitated to write and according to S. Hierom de viris illus S. Iohn writ his Gospel in regard of Cherintus and Ebion which denyed the diuinity of Christ And indeed t is euident that the Apostles did not write down the principles of christian religion hauing receiued command ad commission from Christ to preach without any commission to write set vpon writing because of their ingagement in an higher imployment namely preaching of the Gospell and it seems that those few which haue written were vrged or necessitated therunto as was Saint Iohn that writ his Gospell to confute the hereticks Cherintus and Ebion who denied the diuinity of Christ Again among the twelue Apostles Saint Matthew and Saint Iohn only and among the 62. Disciples Saint Luke only only writ the Gospell euen diuers years after Christs Ascention into Heauen insomuch that the christiaÌ„ Church had institutioÌ„ exercised iuridicall authority made lawes exacted obedience vnto them along while before the new scripturs were in being and contrary to the old scripture pronounced sentence of iudgment to the anulling of Circumcision which was a controuersy of faith Wherfore doubtless scripturs were neither primarly intended nor primarly giuen as suprem iudges of all matters in debate concerning faith and religion moreouer Saint Irenaeus who florished in the yeare of our lord 160. expresly (k) Irenaeus l. 3. con haer cap. 4. denyes expresly that christian faith had perished if the Apostles had not left vs the scriptures asserteth that the people of sundry countries without the help of paper or inck had preserued christian faith down from the Apostles to his time the vnwritten supplying the room of the written word for this ancient Father writeth and ascribeth that preseruation vnto apostolicall tradition obserued by the ancient Churches together with the help of inward grace proceeding from the holy Ghost Wherfore as those primatiue Churches did perseruer in the profession of the christian faith for the space of many years without scripturs so the present Church assisted with the like meanes might continue pure without spot or wrinckle although it had nothing of written doctrine and consequently the primary end for which scripturs were intended was not to doe the office of suprem Iudg howeuer all things which were written were written for our learning that wee through patience * L. 1. Machabae cap. 11 Ionathas summus Sacerdos scribens spartiatis dicit se suos in rebus aduersis pro solatio habere libros sacros quod ostendit vsum in quem datae sunt nobis
can sacro-sancta the Apostolicall sea did not receiue supremacy and preeminence from the Apostles but from our Sauiour himselfe and indeed Christ founded and built his Church vpon S. Peter Mat. 16. Thou art Peter and on this rock I vvill build my Church .... and J vvill giue vnto the the keys of the kingdome of heauen Again Christ praid especially for S. Peter and after his resurrection appointed him to feed all his sheepe and lambs Moreouer S. Peter as head and Prince of the other Apostles called the first Councill which was celebrated between the Ascention and Pentecost And in the second Council mentioned act 15. spoke first and decided the matter in debate Bishop of Rome as lawfull successour of S. Peter in suprem authority and there is not any except the Roman Church that hath published and planted the one holy apostolicall faith from the rising of the sun to the goeing down therof which denoteth its vniuersality an order to place there is not any except the Roman Church that can rockon pastours and Teachers in a continuall line of succession down from S. Peter to the present times which sheweth its vniuersality in order to time there is not any Church-Gouernour saue the Bishop of Rome to whose definitiue sentence of iudgment (x) S. Anaclete Epis 1. commanded that euery hard question should be referd to the sea Apostolick because saith he the Apostles so appointed by speciall command from Christ Wherefore Tertullian calleth the Pope king of the world and stiles Rome the Chief and Apostolicall seat whether saith he wee ought to recur in all doubtfull matters relating to faith Besids S. Austin that was a member of the African Church Epis 9. addressing himselfe to Pope Innocent in order to the Pelagians whom he impugned writeth thus ... that errour and impiety of the Pelagians the authority of the sea apostolick must anathematize Again the Council of Alexandria cals Pope Felix prophanarum haresium depositor the deposer of prophan heresies hard controuersies of faith haue been referred in all ages Furthermore it is essentiall to the true Church to begett children in Iesus-Christ through the Gospell 1. Cor. 4 that is to say to bring whole countries out of darkness of infidelity into the maruelous light of Christian faith which not any except the Roman Church hath performed Sectaries like partriges haue gathered children * Ieremiae cap. 17. perdix fouet seu congregat quae non peperit Vnde S. Aug. assimilat haereticos perdici which they haue not brought forth but the Roman Church hath begotten vnto Christ a world of children both in the primatiue times for the first 500. yeares and since For Germans Bauarians Vandals Polans Sweds Danes Noruegians Hungarians Normans English and sundry other Countryes since the yeare 600. were begotten in Iesus-Christ through the Gospell by Priests and Bishops of the Roman Church as plainly appears by the ancient and modern histories written of each people respectiuely And as touching our country of Englād that embraced the catholick faith through the preaching of S. Austin a Priest and Bishop of the Roman Church after its conuersion which happened in the reign of S. Ethelbert for near a thousand yeares continued obedient to the Bishop of Rome and constant in the profession of the catholick religion as do euidence our ancient Cronicles laws common laws ordinances Records foundations of Bishopricks Cathedrall Churches vniuersities colleges and hospitalls which remain monuments of these dayes to beare clear witnes of catholick religion wherfore it is a wonder how English Magistrats come to look with so enuious an eye vpon their catholick subiects as to persecute them for conforming their conscience to the full and constant profession of all their christian progenitours CHAR. XX. OF TRADITIONS THE CONTENTS Down from the Apostles to these times the true Church of God hath been directed and gouernd by the written and vnwritten word as by laws and customs doctrines necessary to saluation which the Apostles receiued either from the mouth of Christ or from the holy Ghost by inspiration were deliuered to the faithfull of those dayes partly in written and partly in vnritten traditions if the Churches authority and vnwritten traditions were laid a side scriptures would haue nothing of waight with them vnto euincing christian religion Answeres vnto seuerall obiections propounded against the Churches traditions TRaditions are vnwrtten doctrines deliuered by the mouth of Christ or his Apostles and committed vnto the keeping of the Church (a) 1. Cor. 11. as I haue deliuered vnto you saith S. Paul keep my precepts From this sacred Text Theophilact infers that both S. Paul and the other Apostles deliuered many things which they did not set down in writing called traditions not because they are not at all written but in regard there is no express mention thereof in the holy scriptures for t is certaine that the traditions receiued from the Apostles and deliuered as it were from hand to hand for sundry ages are now written as precepts of faith and generall manners necessary vnto saluation Though the whole scripture is giuen by inspiration of God and is profitable to teach to conuince to correct and to instruct in iustice 2. Tim. 3. Yet it is not the same thing to be a profitable guide in the way of iustce and saluation and to be the sole expedient necessary therunto for a head is both profitable and necessary to preserue a man aliue neuertheless it alone without the society and ministery of the body is not sufficient enough to continue him aliue likewise the Sacrament of Eucharist conduceth to the purchase of eternall blessedness yet cannot effect it without the help of baptism and faith and the Chapter set down expresly asserteth that euen the old scriptures instruct to saluation and notwithstanding the Apostle requireth of Timothy perseuerance in the doctrines which he had heard of him besides what he had learned from them wherin he had been versed from (b) By the particles from his infancy euidently appeares that the Apostle spoke of these scriptures which Timothy had learned in his youth that is he meant the old testament being the new scriptures were not written when Timothy was a youth Wherefore when the Apostle writ vnto him that all scripture is profitable c. he could not vnderstand the whole body thereof as some sectaries vnaduisedly interprete him translating whole for all And indeed when the Apostle writ that Epistle to Timothy the whole body of scripture was not composed S. Iohn had not then put forth his Gosple and his Apocallps he writ after the death of S. Paul him infancy again albeit the scriptures be a great light neuertheless they doe not giue light to all a en within the house of God whose written doctrines they are vnless they be put vpon the candlestick of the Churches definitions and vnwritten traditions for setting these aside scriptures are but a light shining in a dark place 2.
controuersies in debate for as much as they relate to faith Furthermore God who is not an accepter of persons Rom. 15. who is not God of men only but of women also and who desireth to saue all of each sex doubtless instituted a remedy against originall sin in fauour of men and women for as much as the expiation thereof is absolutely necessary vnto saluation wherfore in regard circumcision was the remedy proper to men and could not be applied to women some other expedient was ordained for their cure and although no express mention thereof be made in any part of the old Testament neuertheless that God instituted a remedy for the deliuerance of women * Quod qualeue fuerit illud remedium à Deo institutum ad subueniēdum faeminis quae nascebantur in peccato originali nullibi explicatur in sacris litteris nec porest deduci ex illis from the guilt of originall sin the Iews belieued as an article of faith necessary to saluation and indeed so it was as appeareth from the necessity of it and from the prouidence God hath ouer both men and women and truly to auerre that God was defectiue then in necessary requisits to the saluation of women is a manifest blasphemy wherby it is clear that euen the Iews in the old law held vnwritten besides written tradition as necessary vnto saluation neither is the said unwritten tradition preiudiced by the reply of some sectaries saying that the oblation of women in the Temple according to the law of Moyses did free them of originall sin For that legall offring was common alike to women and men and Christ was both circumcised and offered in the Temple nor by recurring for this deliuerance vnto the circumcision of Parents there being not any passage in the whole Testament of the old law that carrieth the least sound that way or that hath relation to the deliuerance of women from originall sin in vertu of their parents circumcision besides S. Austin and other ancient Fathers expresly teach that baptism is to Christians as circumcision was to the Iewes but no Christian sectary will say that women are sanctified and consecrated to God through their parents baptism for if it were enough for the purging out of originall sin to baptise the male there would be no need at all to baptise the female sex hereby it is clear again that the Iews of the old law allowed and professed vnwritten besides written traditions as necessary to saluation From the premises appeareth that the word of God taken precisely comprehendeth both vnwritten and written traditions in consequence of which vnwritten traditions are not additions to the word of God they being a part therof Wherfore neither Moyses Deut. 4. saying to the people of Israel Ye shall adde nothing to the word which I speake to you neither shall ye take ought from it Nor S. Paul Gal. 1. saying to the Galatians though that we or an Angel from Heauen preach vnto you (h) According to S. Austin tom 7. con liter petiliani l. 3. cap. 6. and tom 9. trac 98. in Io. the particle praeterquam besids in the cited Text imports the particle contra against or contrary so that the meaning is that nothing must be preached against or contrary to the holy scripture And truly this explication appears euidently by the Apostles arguing against those that asserted Iudaism to be consistent with christianism which assertion because it was contrary to the law of Christ the Apostle added the curse set down in the same sentence of the Text. Moreouer the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Latin Interpreter translateth praeterquam is vsed by the Apostle for contra not only in the Epistle alledged ad Gal. but also Rom. 4. besids what we haue preached vnto you let him be accursed condemne vnwritten traditions as sectaries do calumniate the Catholick Church besides sectaries very vnhandsomly and weakly do infer from these two scripture testimonies that no doctrines of faith ought to be receiued saue such as be contained expresly in or by euident consequence deduced from the written word of God for neither of both doe mention the written word of God The word says Moyses which I speake vnto you and that we haue preached vnto you says the Apostle but if it were granted vnto them what they cannot proue viz that Moyses then spoke what he had written afore notwithstanding they could not ouerthrow therby vnwritten traditions vnless they could proue which they can neuer doe that they be additions destructiue of or contrary to the written word of God for such additions only he meant and excluded by the cited scriptures and indeed if S. Paul had meant otherwise he should haue cursed S. Iohn the Euangelist that many yeares after his martyrdome writ reuelations which S. Paul had not preached to the Galatians likwise the Anathema had touched S. Paul himselfe that deliuered sundry passages in the acts of the Apostles which happened after his preaching to the Galatians Howeuer catholicks doe not deny but that traditions which are the vnwritten word be contained implicitly in the written word of God that is to say as in a generall principle from whence they are deducible and the whole word of God is contained in scriptutes yea in this sole Article of the Apostles Creed I belieue in the holy Catholick Church in as much as all the matters pertaining to faith and generall manners and not clearly expressed in holy scriptures are contained expresly in the doctrine of the Church which the scriptures commend vnto vs as infallible and indeed the whole word of God is expounded vnto vs in Christs command Math. 18. If he refuse to heare the Church let him be vnto thee as an heathen man and publican in regard wherof ancient Fathers do auerre all doctrines of faith to be contained in scriptures that is as in a generall principle from whence they can be deduced CHAR. XXJ. OF THE CHVRCH TRIVMPHANT THE CONTENTS Souls that remoue out of their earthly habitations cleansd from all vncleanes are instantly translated into Heauen the clear sight of God wherein consisteth heauenly beatitude is not deferd till the generall Resurrection though the office of mediation aduocation and intercession is proper to Christ alone as to the noblest manner therof neuertheless according to the Catholick Church all the Saints mediate and intercede in the sight of God for the faithfull on earth in subordination to Christ the Church of god does not nor neuer did teach that the faithfull on earth ought to mediate and intercede for the blessed in Heauen S. Paul did not mediate or intercede for Onesiphorus that he might obtaine mercy after his soule was beatifyed the ancient Liturgies of the Church approue not of prayers vnto helping of the blessed THe Church triumphant is a holy Congregation of blessed Saints reigning with Iesus-Christ innocēt souls not liable to any guilt of sin as soon (a) 2. Cor. 5. we know