hereditary vice that passed from our first parent vpon (a) The Apostle Rom. 5. teacheth that as by one man sin entred into the world and death by sin soe death went ouer all men in whom all men haue sinned all mankind The preuarication of Adam did not prejudice himselfe only (b) Concil Araus 2. can 2. condemnes such as assert Adams transgression to haue preiudiced himselfe only and not his posterity This Canon is set down in the Council of Treat sess 6. but also the posterity God did not giue him originall iustice so peculiarly as that it was not intended to all others descending from him yet his diuine wisdom put in his will the cause of hauing or wanting it (c) God had constituted Adam head of all mankind as to hauing or wanting Originall Iustice in consequence of which the will of Adam he being head of all human nature contained the wills of all men taken in the morall sense as to keeping or losing Originall grace God hauing plac'd in his will the cause that might preserue or lose it yet though the will of Adam taken in the proper reall sense was the same when he sinned and when he repented howeuer it was not the same morally because he sinned as a publick and repented as a priuate person only and therfore his repentance profited himselfe alone whom he had constituted chief head of all men and his disobedient carriage depriued all of the intended grace (d) S. Anselm l. de Concep Vir. c. 26. nameth Originall sin nakednes of Justice due that is a priuation of Originall Iustice iustifying grace being due to euery man from the integrity of creation and lost by Adams preuarication the wanting where of is originall sin so named because it proceeds originally from Adam by the conveiance of * CoÌ„cil Trid. definit peccatum originale in omnes traÌ„sfundi per propagationem propagation accompanied vith carnall concupiscence as the conduit of its passage to all his race (e) S. Austin l. 3. oper imperf teaches that originall sin is not only a sin but also the pain of sin whereby t' is euident that originall sin is not the actuall personall sin that Adam committed which could not be the pain of sin for sin a fore was not come into the world Whereby plainly appeares that the actuall and personall sin of Adam that preceded propagation is not originall sin contracted by propagation Besides this passeth vpon all men and consequently is common but personall and common are diuers and inconsistent together Howeuer it is the effect of the personall sin yet so * Sap. 10. eduxit illum Adam à delicto sico that the washing away of that was not to proue a cure for this It was in Adams power to hurt but not to cure the wound He made his own peace with his Creator by the vertue of true repentance (f) S. Austin l. 3. de lib. arb saith that it were not as to equity consonant that Adam should beget children better then himselfe but could not therin include his family as he did in his fall wherfore though justifying grace had cleard him of the guilt of sin notwithstanding he begot children that were sinners Euen so pure grain sown in the ground produces corne with chaff and straw good grapes bring forth wild grapes good oliue trees wild oliue trees and circuncised Iewes vncircuncised children As originall grace is the life of the soul so is originall sin which is the priuation therof the death of the soul and therby distinct (g) S. Austin l. de pec ment remis expresly teacheth that carnall concupiscence which the Apostle calleth lex in membris remaines after baptism in consequence whereof t' is noe sin sin taken in the proper sense for baptism leaueth nothing of vncleaues in him that is baptised aright Again lib. de nup. concup and in sundry other places of his writings he declares that baptism doth not wash away concupiscence thereby distinguishing originall sin which baptism fully destroyeth from concupiscence Moreouer S. Austin l. 2. de nup. concupis plainly affirmes that the conflict or rebellion that comes of carnall concupiscence is not damnable though troublesome because of the extream vnquietnes which it foment's from carnall concupiscence which is not mortall and damnable because it doth not perfect sin though it is very troublesom because it foments disquietnes * Gal. 5. care concupiscit uduersus spiritum for it is the law in the flesh that resist's the law of the mind And albeit that baptism washeth originall sin out of the soul yet it doth not wash concupiscence out of the flesh * Aug. illa concupiscentia ex nobis ipsis inobedieÌ„tia iustissimo reciprocatu inobedientibus reddita est which is a disobedience laid vpon all flesh by just reciprocation for the disobedience of the first flesh Whereby is plainly evidenced that concupiscence (h) S. Austin l. 3. coun Iulian. teaches that concupiscence does not proceed from God but from sin wherefore S. Paul sometymes call's concupiscence sin for as much as it came of sin and inclines to sinning And indeed t is noe sin sin taken in the proper sense for à free voluntary act of transgression against the law of God Wherefore the Council of Trent hath defin'd that it is not properly a sin as it is left in the regenerated through baptism because as S. Austin teacheth concupiscence does not perfect iniquity and it is left after baptism to a good intent namely to be the seed of a spirituall warfaire vnto exercising of the soul in humility vertue and godlines is not made by God but by the sin of the flesh Howeuer the supreame prouidence lets it raign in the flesh euen after baptism that the flesh may minister matter of vertue to the spirit Though the Children of Israël Gods chosen people passed the red sea which is a Type of Christian baptism came safe to the land of promise which is a figure of sanctifying grace that baptism confers and droue away the Cananites their enemies that possessed it afore which denotates the Deuil that the Sacrament of baptism cast's out of the baptized neuertheless the supream providence left in the mids of them a Iebusaeus whereby is represented carnall concupiscence that daiiy four ented disquietnes continually quarielling fighting and prejudicing them extreaâ—ely After the same manner the desires of the flesh fight whith and sometymes ouercome the spirit not by strengh but by flattery The flesh is like the alluring Dalila that through fawning sweet enticing words mastered Sampson who exceeded her farre in strength carnall concupiscence is a faire spoken lady that tempteth the spirit as Eue did Adam and if it finde not the spirit circumspect watchfull without sleeping and extream swift in flying from its allurements as Ioseph did from the wanton lady of Egipte it will gaine the victory infallibly in consequence of which euery Christian
only for the goodnes sanctity and perfection essentiall vnto him And God is not loued aright when he is loued for * Aug. in psa 52. Deus non propterea se amari vult quia dat aliquid praeter se sed quia dat se a reward besides himselfe who is the * Gen. 17. ego ait Deus Abrahamo protector tuus sum merces tua magna nimis great reward of right loue also the soul that loues God aright loues him with all its faculties strength and thought * Aug. medita 35. immensus es Domine ideò sine mēsura debes amari Et rursum totū amorem à te exigit Deus qui te tetum fecit for in the exhibition of loue God requires of man it all who made him all As a chast woman that loues her husband loues no other man besides him for to loue so where not at all or less to loue him then she ought so a chast soul that loues God its spouse loues no other reward besides him for that were not to haue at all or less affection for him who will not be loued for any reward that is not himselfe and indeed a riuer diuided into two riuolets or branches the more water it giues to one the less it bestowes on the other Furthermore as a woman doth not loue her husband that loues him for his mony goods and estate so a Christian soul doth not loue God that loues him for worldly enjoyments Aright louer of God does not stoope his loue to any creature but mount's vp and sixes it in the Creatour onely that is renounces all leagues of loue and friendship with the world And truly the. (a) According to S. Chrysostom hom 42. in Mat. a man if he loues God does not loue the world for if he loues the world he loues not God with all his heart a gain in an other place S. Chrysostom saith that whosoeuer will loue God of necessity must hate riches and whosoeuer will loue riches of necessity must hate God The loue of God and the loue of the world as contradictories are inconsistent together to loue God is to hate the world and to loue the world is to hate God * Iac. 4. amicitia huius mundi inimica est Dei. whosoeuer will be a friend of the world maketh himselfe the enemy of God As the same eyes of the body cannot behold the heauen and the earth together so the same eyes of the soul cannot look on God and the world at once this cannot flie vp on high when the wings of its affections are glewed to earthly delights God and the world are two contrary Masters and command contrary wise God command's man to abandon all terrene things for him and his faith and he will giue him eternall life the world saies to man denie or dissemble thy faith and Religion and I will bestow on thee riches and honours bring thee out of trouble and misery and make thee liue in peace and plenly at thine own house with they wife children and family The obseruation of Gods commands is the proofe and evidence of Christi an charity for whosoeuer loueth God * Joan. 14. si diligitis me mādata mea seruate Et cap. 10. haec inquit est charitas Dei vt mādata eius custodiamus quo modo dicit Aug. dlligis eum cuius odisti praeceptum quis est qui dicat diligo Imperatorē sed odi leges eius keepeth his commandements and doth those things which are pleasing in his sight and good works proceeding from the root of charity are without guilt of sin and consequently gratefull sacrifices vnto God * Io. Deus charitas est qui manet in charitate in Deo manet who is charity it selfe and in whom a Christian soul abideth whiles it abideth in charity * Quod charitas de fasto deperdatur totaliter quolibet peccato mortali est assertio fide certa ex Tridentino sess 6. cap. 15. can 27. read the character of luxury vvherein this Catholick doctrine is clearely prou'd and it is as impossible for charity to remaine with mortall sin as fire to burn in water for as water extinguisheth fire so each mortall sin driueth away charitv Lucifer was depriued of charity by the sin of pride Adam by the sin of disobedience king Dauid by the sinns of adultery and homicide and S. Peter lost his charity by denying of Christ though not * Iuxta antiquos Patres S. Petrus peccauit ex timore non ex infidelitate charitatem amisit non fidem his faith he sinning through feare only And albeit that some naturall works may be (b) S. Austin ser 52. de tempore c. 2. besides diuine supernaturall acknowledges human naturall charity and expresly affirmes that such meer morall affection if no euil circunstance interuene is laudable lawfull and honest in consequence of which he teacheth that pagans Jewes and other vnbelieuers may loue one another namely pagan husbands may loue their wifes and parents their children with a loue that is no deadly sin although it be not grounded on Christian faith wherby t is plain that S. Austin did not think as the new Teachers of these daies impose vpon him that euery morall action done by a pagan or Iew is a mortall sin because of the want of Christian faith neither matt'ers it that t is said Rom. 14. Whatsoeuer is not of faith is sin Fot the Apostle meaneth only as appeares by the same chapter that whatsoeuer worke a man does against faith or contrary to conscience is a sin ant doubtles it is not meant thereby that an infidel sinneth in honouring his parents giuing of almes fighting for his Country tilling his ground and in all other morall good works where vnto an insidel is bound by the law of nature good morally without both diuine charity and diuine faith for if liberum arbitrium free will could produce no good morall action at all without Gods speciall helpe by necessary consequeuce it would follow that it were wholy extinct for example he who could perceiue nothing of any coulour without a speciall concurrence and assistance of God would be counted wholy blind that is it would be thought that his sight or faculty of seeing were totally extinct Howeuer meer works of nature inuested with morall goodnes onely haue but withered leaues wanting reall fruits such as tend * Aug. l. 4. con Julia nullum bonū beatificum sine charitate hoc inquit amore opus est vt sit bonum beatificum to the glory of Heauen which is the centre of Christian charity CHAR. XVIJ. OF CHARITY TOWARDS OVR NEIGBOUR THE CONTENTS The loue of God bringeth forth loue towards our neigbour whosoeuer loueth God as he ought loueth his neigbour also euery man is euery mans neigbour those come the nearest to God in imitation which loue their enemyes without dissimulation the highest praise
not been depriued of wisdom nor Sampson of his mighty strength if he had taken diligent ligent heed * Mat. 10. Iuda vna cuÌ„ alijs Apostolis dixit Iesus euntes praedicare dicentes quia appropinquauit Regnum calorum infirmos curate mortuos suscitate leproses mundate demones eijcite and what auaileth Iudas his election to the high dignity of an Apostle his familiarity with Christ his society with other Apostles and the power giuen him against vnclean spirits to cast them out to heal euery sicknes and to raise vp the dead Mat. 10. seeing his good begining ended in wicked treachery to the deliuering vp of his diuine lord vnto death many begin well that end ill many depart from Egypt and come to the wildernes which do not enter into the land of promise that is many are brought to the marueilous light of Christian faith euen vnto iustification of life that come not vnto glorification he that endureth to the end shall be saued Without (e) S. Bernard Epis 29. ad Ianuenses assureth that without perseuerance neither those which fight can gain the victory nor those which ouercome obtaine the prize perseuerance neither he that striueth to get the victory nor he that ouercometh obtaines the prize And although perseuerance be a diuine gift freely giuen * Aug. I de prad SS aliqua inquit danda praeparari à Deo non orantibus vt initium fidei alia vero non nisi orantibus vt donuÌ„ persenerantiae neuertheless the feruent (f) According to S. Austin I. de dono perseu c. 6. an humble prayer can merit the gift of perseuerance merito de congruo duntaxat and he means finall perseuerance And indeed t is but meet that a friend grant assurance of his friendship to his friend that humbly intercedes for it prayer of a just man conduceth some thing to the hauing of it Hereby is plainly euident that true fortitude does not consist in the arme of flesh or in the outward gallantry of euery man but in the spirit of a just Christian that ouercometh the lusts of the flesh vnto sanctifying and glorifying the soul in consequence of which the fortitude of Mutius Sceuola of Cocles of Attilius Regulus so much renowned and extoiled by the Roman writers was but a shadow of true fortitude in regard their braue enterprises and gallant sufferings tended meerly to get a name vnto perpetuating a memoriall of their own praise that therby the remembrance of their gallantry might be as hony sweet in all mouthes for the future No man how glorious soeuer his actions or passions appeare in the sight of the world can lay claim to true fortitude when they doe not tend to the glory of the soul Many heathen Captains which haue been renowned to the ends of the earth for valiantnes are not now crowned in heauen for fortitude for though with their courage they mastred fortresses of earth vnto winning of Cities yet they did not ouercome the works of the flesh vnto the obtaining of blessednes wherin is the consistency of true fortitude CHAR. XXVIIJ OF SIN THE CONTENTS God that made all things of nothing made not sin which is nothing The deuil is the sole author of sin wherby he maketh those his seruants which he ouercom's through a voluntary condescension thereto to whomsoeuer a man giueth himselfe to obey his seruant he is exceeding great miseries accompany the seruitude of sin to be deliuered from the bondage of sin is a worke of diuine grace whereby a finner turneth to God his maker whith a penitent heart confessing his wickednes against himselfe SIn taken in the formall sense (a) God made all things and vvithout him vvas made nothing 10. 10. where according to S. Austin by the particle nothing is meant sin which God made not and indeed sin taken in the formall sense hath nothing of a reall entity being a meer priâ—â—tion of that conformity to the law of God which ought to be in all in ward and outward human actions that is to say in all our outward deeds and inward thoughts Wherefore S. Austin l. 22. con Faustum Manichae defineth sin to be That vvich is done or said or coueted contrary to the eternall lavv so that outward deeds or sayings or inward thoughts are the acts only whereby sinnes are committed is nothing yet not that nothing of which God created all things that were very good but that nothing of which the deuil hath made all things which are very euill For example the deuil through sin ouercame man and thereby brought him into seruitude for of whomsoeuer one * 2. Pet. 2. à quouis superatus est huius seruus is ouercome euen vnto the same is he in bondage which is an euil thing because a slaue is tyed to the will of his master wherefore a sinner * S. Chris homo obligatus peccato per propriam voluntatem iaÌ„ non agit quod vult sed quod diabolus vult of necessity as it were walketh after the flesh in the lusts of vncleanes being it is the deuils will whose slaue he is that he doe so A stag that is once mastred by an other stag afterwardes resisteth him no more * Sic referuÌ„t naturales de ceruo victo but boweth down his head whensoeuer he passeth in presence of his conquerour in token of his subiection a maid that once suffereth her selfe to be deflowred will go whether it pleaseth the deflourer euen so he that is once ouercome of the deuil through voluntary condescention vnto sin afterwards is vnwilling to resist him some times it is in the power of man to make king whomsoeuer he pleases but once made he cannot vnking him at his pleasure for To whomsoeuer we giue our selues as seruants to obey his seruants we are to whom we obey whether it be of sin vnto death or of obedience vnto iustice Rom. 6. Wherfore as a seruant cannot cast of the yoke of seruitude when or as he pleaseth so neither can a sinner according to the form of morall speech (b) The Apostle in his Epistle to the Rom. cap. 7. saith Not the good things vvhich I vvould but the euill vvhich I vvould not that doe I novv if I doe that I vvould not it is no more I that do it but the sin that dvvelleth in me whereby is meant that the iustest man carryed by the violence of carnall concupiscence which he calleth sin taken in a larg sense may do or suffer many things in his outward parts or faculties without the consent of his will in consequence whereof a man put in that condition is so far from sinning sin taken in the proper sense for a voluutary act of the will that according to S. Austin he neuer need say to God forgiue us our sins for sin vnless it be voluntary contractes nothing of guilt that is ther 's no sin taken in the proper sense without a free consent of the
autem contritio actus voluntatis non appetitus sensitiui a bitter griese and detestation that a penitent sinner voluntarily conceiues to the punishing of his sin as an offence against God together with a full purpose to confess satisfy and neuer to sin again As the innate heat of new wine put into a close vessel makes to boile the whole substance therof and thereby purgeth out the dregs so the fire of contrition kindled in a penitent soul makes it seeth in teares of bitter sorrow * Psal 50. cor cōtritum humiliatum Deus nō despiciet proinde peccator eliciens contritionem perfectam Deo reconciliatur wherby the filth and vncleanesse of sin together with the ill affection inclining thereto purge away As the heate of the sun doth disperse the black clouds which obstruct its brightnesse so the warmeness of a contrite heart dissipates sins which are the dark clouds obstructing the light therof But there (a) Loue that proceed's from the motiue of charity precisely is perfect and called Amor amicitrae the loue of friendship which imports remission of sinns Loue that comes of the motiue of Gods iustice or feare of him is named Amor benevolentiae loue of good will which is imperfect An example of remission of sinnes by perfect loue or perfect contrition which includes perfect loue without the Sacrament or penance is set down Deut. 4. Jf thou seek our lord God thou shalt finde him if thou seeks him vvithall thine heart and vvith all thy soul be two kinds of contrition the one perfect in as much as a penitent sinner grieueth for and detesteth his sin in regard precisely that he loueth God with all his heart that is maketh Gods own goodness the chief motiue of his loue and in respect therof preferreth him before all earthly enjoyments The other is imperfect and by vsage of speech named Attrition proceeding from a motiue far inferiour to that of a full loue to God For example a sinner conceiueth an act of imperfect contrition or attrition when he grieueth to haue sinned and purposeth amendmēt in regard meerly of the deformity of sin which is it's formall essēce or feare of eternall fire which is the proper effect therof if mortall Perfect contrition was of absolute necessity vnto remission of sins in all times before the establishment of the new law No man euen in the old law did finde God that did not seek him with all his heart and with full tribulation of his soul Deut. 8. which imports perfect contrition notwihstanding the Sacraments and sacrifices thereof they being poor beggerly elements and no effectuall instruments of grace and life Yet in the new law of Christ which is not a law of bondage but of grace not of beggery but of plenty and consequently abounding with sauing priuiledges and prerogatiues aboue the other by diuine dispensation attrition (b) The Council of Trent fess 14. declar's that imperfect contrition called attrition though it be grounded in the feare of Hell or in a serious reflexion on the deformity of sin neuertheless if it exclude an affection to sinning is Donum Dei a gift of God and a motion of the holy Ghost And notwithstanding faith the Council that attrition of it selfe cannot bring a sinner vnto iustification of life howeuer in the Sacrament of Penance it disposeth him thereto Whereby euidently appears that attrition is not the same disposition seperate from that it is ioynt vnto the Sacrament in consequence of which the meaning of the Council is that seeing it is a remote disposition vnto iustification without sacramentall penance ioynt thereto is made an immediate disposition that of necessity procures iustifying grace that of it self is not sufficient enough to bring a sinner vnto iustification of life ioyned to and supported by the Sacrament of penance is an effectuall expedient for the obtaining it and indeed Christians vnder the new law were in a worse condition then the Israëlits vnder the old law if beside perfect contrition God should exact of them as a necessary requisit to remission of sins Confession since he required of the Israëlites perfect contrition only Deut. 4. Wherfore that the trouble implyed in confession of sins might be compensed by taking away the absolute necessity of hearing the other burthen implyed in perfect Contrition Christ hath so instituted the Sacrament of penance in his new law that as water which albeit according to its own naturall propriety hath nothing of heate yet made hot with fire can produce heate so Attrition which though in order to it 's owne vertue is no effectuall instrument of grace to the quickning a dead soul howeuer together with the help of the Sacrament can deliuer out of the lawes of death and restore it to newnesse of life Again if perfect Contrition were of absolute necessity penance ought not to lay claime * Poenitētia est Sacramētum mortuorum nam id ad quod est primo per se institutum est prima gratia sanctificans seu hominem baptizatum in peccata laepsum reconciliare Ita docet Trid. sess 14. can 1. to the Title of Sacramentum mortuorum that is Christ did not institute it for an effectuall help of such (c) The chiefe effect of sacramentall penance is to reconeile vnto God such as haue sinned after their baptism and because mortall sin is the death of the soul sacramentall penance that is specially instituted to confer the first sanctifying grace vnto remitting of deadly offences is called Sacramentum mortuorum a Sacrament of the dead as are dead in sin because it would presuppose allwayes the remission therof perfect Contrition including a full loue of God which is inconsistent with deadly sin and therby would plainly follow that the sacramentall Absolution of a Priest were a meer declaration of sins remitted afore In consequence of which sacramentall penance should not produce the effect which it signifyes to wit remission of sins which is contrary to the nature (d) It is an Article of catholick faith that the Sacraments of the new law produce sanctifying grace ex opere operato that is by the efficacy of their working after the manner of naturall causes which employe their whole actiuity while they worke so that the Sacrament of penance produces ex opere operato a greater or lesser measure of grace according to the greater or lesser dispositions of those which receiue it As to the form of speaking ex opere operato taken in the passiue signification it is ancient Pope Innocentius the third vsed it and the catholick Church in the Council of Trent receiu'd it which makes it a matter of faith of the Sacraments of the new law they being by vertue of their institution practicall Rites or signes for the effecting of sanctifying grace which indeed they signifie and to say that perfect contrition includeth a desire of the Sacrament of penance hath nothing of weight with it to weaken this
our call or election vnto grace comes not of him that willeth nor of him that runneth but of God that sheweth mercy Rom. 9. being frank and Gratic bestowed on euery man come to the vse of reason so that it doth not depend of him that willeth nor of him that runneth * Rom. non est volentis neque curreÌ„tis sed miserentis Dei id est Dei vocatio seu electio ad primaÌ„gratiam neque est ex merito bonae voluntatis quod importat velle nec ex merito boni operis quod importat currere sed ex solo libero beneplacito Dei miserentis ideo gratia nominatur quia gratis datur ait Aug. but of God only that sheweth mercy Rom. 9. who if so he had pleased might haue left all mankind in the lump of perdition (c) S. Austin l. 1. ad simplicia q. 2. expresly teacheth that man iustification goes before his election to glory in the fore science of God from whence he infer's that God ordaines none to glory without a fore knowledge of his good works for he makes a difference between Gods will or purpose as to iustification and his will and purpose as vnto election in order to glory saying that Gods purpose to iustifie does not suppose in us works deseruing of iustification wherefore the holy Scriptures and ancient Fathers call eternall glory a prize a iust crown a salary a reward because it supposeth good works and indeed eternall life properly beares the name of a reward and is only called grace in regard it is procured by good works which proceed from diuine grace neuertheless God doth not predestinat or elect any one to the glory of Heauen whose meritorious works proceeding from his grace he hath not a prescience or fore knowledge of * Aug. l.de gra lib. arb Paulus inquit post meritae bona consecutus est gloriam qui post mala merita consecutus est graetiam Act. enim 9. dicitur Saulus adhuc spirans caedis minarum in discipulos Christi Deus nobis inimicis confert gratiam ex meritis Christi Rom. 5. S. Paul in the mids of many ill meritts breathing out threatnings and slaughter against the disciples of Christ receiued diuine grace euen to iustification of life Gratis Yet he did not obtaine his incorruptible crown but after many good merits he had mist of eternall blessednes if he had not both willed well and run well in the sweet odour of that grace which he got through mercy without his own willing or his own running (d) According to holy Scriptures and ancient Fathers the present life is a course wherein the faithfull run that is endeauour by their good works to make their calling and election sure This present life is a race wherin only good runners obtaine the prize namely euerlasting blessednes which God giues only to those who perseuer running in sanctity of life and works of mercy to the end of the race that is to the hour of death for such only are the good runners in the race of predestination Brethren saith the Apostle Labour the rather that * 2. Pet. 1. Quapropter Fratres magis satagite vt per bona opera certaÌ„ vestram vocationem electionem faciatis sanè qui habet in sua potestate causam efficientem habet effectnm torrespondentem talt causae atqui efficax motiuum quo Deus deputat efficaciter homines ad gloriam aeternam consistit in bonis operibus factis ex gratia in statu gratiae in perseuerantia vtriusque vsque ad finem vitae inclusiuè hat sunt in potestate cuiuseunque adulti ergo efficax electio ad gloriam by good workes you may make sure your vocation and election whence plainly appears that Gods eternall election or predestination to life euerlasting is in order to our free will and good works In consequence of which t' is manifest weaknes and a clear sign that such are reprobate and will perish which say if we be predestinate doe what we will we shall be sau'd nay the Apostie biddeth vs if we Hope to be in the number of the predestinate for know we cannot without a speciall reuelation doe well that is exercise good works that thereby our predestination to glory may be assured and indeed as God doth distribute his glory as to execution in reserence to the deserts of those to whom he distributeth it so as to predestination he prepares it vpon the same score for God doth not distribute the prepared reward otherwise then he hath prepared it to be distributed whereby is euidenced that since God giues the inheritance of Heauen in respect of good works proceeding from his mercifull grace he doth predestinat also to the enjoyment thereof vpon the same scoare and consequently (e) S. Austin ser 1. de Verbis Domini c. 1. setteth down a double election for example one in order to grace the other in order to glory and teacheth that the first election which is to grace goes before and the other which is to glory followes in the diuine fore knowledge of good works God giues grace Graâ—is without any respect to our meritts but he giues glory according to our works Saul saith S. Austin l. de gra lib. arb c. 6. after many good works obtained glory who after many euill works obtained grace And S. Ambrose l. 1. de fide c. 2. obserues that the Apostle Rom. S. saith that those which God knew afore were predestinated for he did not predestinat before he knew but foresaw the works of such as he predestinated to rewards good works precede predestination in Gods prescience or fore knowledg those being the motiues vnto this Now ill runners in the race of predestination of the first class or ranck are Infidells who haue and do contemn still the mercifull helpes which God furnishes to make them run euen vnto saluation for he giues vnto these beside exteriour (f) S. Austin l. 10. confess c. 6. affirmes that though Heauen and earth and all things contained in each of both speak vnto us to loue God neuertheless they speak in vain outwardly if God shall not speak inwardly The diuinè goodnes bringeth no man to repentance without the working of some inward occult inspiration and infusion of grace The letter of the law saith S. Austin l. de spi lit c. 4. 5. 33. 34. that reacheth against sin rather hardneth and killeth the soul if the quickning spirit which is inward grace be wanting interiour grace to loue him and to keep his commandements which are the law of nature so firmly written in their heartes * Aug. lex tua Domine insita est in cordibus nostris quam nulia delet vel delebit iniquitas that no iniquity doth or can blot it out wherfore for as much as they willfully neglect these bountifull remedies * Aug infideles inquit magno bono se
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
the Council of Trent sess 6. can 3. The particle coueted is inserted in this character or definition because vsury does not consiste onely in opere in the receiuing of vnlawfull interest or in ore in the exacting thereof but also in corde in the desire and coueting of it whence comes the distinction of real and mentall vsury for S. Austin defines sin Factum vel dictum vel concupitum contra legem Dei that is sin is a transgression of the law of God either in deed word or thought By the particle precisely is meant that in the lucre or gain which comes of lending is the consistency of vsury for a man that has a sum of money design'd and ready at hand for traffick in a certain or probable way of encreasing his riches lawfully and notwithstanding all this of his good will which is charity lendes the same sum to a neighbour that is pressed with necessity he does not commit vsury in coueting exacting or receiuing interest aboue the Capitall because lucre inuested with that circumstance comes not precisely of lending it being rather a recompense vpon an other scoare called by diuines lucrum cessans lucre ceasing which may be lawfully exacted or sould without incurring vsury Neither matters it that the gain exspected from money that is actually ready and deputed to trafficke is vncertaine because of the many casualities whereby it may be obstructed for a fisher man does not commit the sin of vsury that selles a cast or draught with his net though nothing of benefit arise thereby to the buyer and indeed the profit is vncertaine according to the Apostles answere to Christ Luc. 5. Domine per totam noctem laborantes nihil caepimus Master wee haue trauailed all night launcing into the deep and letting down our nets to make a draught and haue taken nothing Again t is not vsury to receiue exact or couet vantage aboue the capitall in regard of prejudice precisely suffer'd by the loan thereof and this Diuines call damnum emergens dammage that comes of loan precisely and truly no man is bound to pleasure his neighbour to the prejudice of himselfe in consequence of which a man for example that lends a sum of money out of good will and thereby receiues dammage may lawfully receiue moderate interest vnto compensing his loss for this is not to encrease his riches in vertue of the loane precisely but to repaire the dammage suffered thereby which is the doctrine of S. Thomas q. 78. ar 2. ad 2. And the common assertion of Catholick Doctours Besides Pope Leo the tenth in consideration of damnum emergens hath defin'd in the Council of Laterain that the publick banks named montes pietatis mounts-piety containe nothing of eueil and that they may iustly exact and receiue something of moderate encrease aboue the capitall in respect of the expences where vnto they are liable which in earnest are great for they require a spatious house together with conuenient rooms for the receiuing of pledges likewise they entertaine many seruants in order to sundry offices namely to receiue price distinguish and conserue the pledges to call in pay out moneys and to take keepe and giue accompts of affairs whereby is plainely euidenced that the mounts-picty are subject to great expences in reguard whereof they may lawfully exact and receiue something of moderate interest aboue the capitall for Aequum est vt nulli sua pietas noceat moreouer t' is a rule in law qui sentit commodum debet etiam sentire onus The particles moderat interest is added because those are guilty of vsury which in taking of interest vpon the scoar of damnum emergens or lucrum cessans doe not what is lawfull and right do not shew mercy vnto the poore do not restore the pledges to their debtours but contrary wise oppress and tye them to hard conditions and bargans and exact immoderate interest vnder specious pretences of damnum emergens or lucrum cessans which is a meer colour of seeming equity that serues as a cloake to palliate that is to couer or hide vsury and palliated vsury is no less detestable and execrable in the sight of God then if it were outwardly apparent for all manner of vsury taken in the proper sense is vnlawfull bearing the guilt of deadly sin 10. the old law forbid's it ps 14. Lord who shall dwell in thy Tabernacle who shall rest in thy holy mountaine .... he that has not giuen his money vnto vsury from this sacred text the Council of Nyce infers a diuine precept condemning vsury again t is forbidden Exod. 22. If thou lend money to my people saith God by the mouth of his Prophet that is to the poore with thee .... thou shalt not oppress him with vsury neuertheless the ancient Iews Deut. 23. had a priuiledge by diuine dispensation to lend vpon vsury vnto a stranger that is to an enimy whereby were meant the Cananites and Amorits whom God commanded the Israëlites to destroy lest they should be a meane of their ruine and according to S. Ambrose l. de Tob. c. 15. Vbi ius belli ibi ius vsurae in consequence of which since the Israëlites might kill the Cananites and Amorites without sinning they might lawfully spoile them of their riches and since God de facto as Dominus vniuersorum supream lord of all granted the same Israëlites leaue to depriue the Egyptians of their gold and siluer vessels it ought not to seem a strang thing if he tolerated * S. Tho. q. 78. ar 1. ad 2. q. 13. de malo ar 4. ad primū cui subscribunt Caietanus Soto ait Judaeis non suisse concessum exigere vel recipere vsuras ab alienigenis tanqnā ailiqnd in se licitum sed permissum seu toleratum quo pacto tolerabatur inter illos libellus repudij causa maioris mali euitandi the loan of money vpon vsury 20. t is forbidden in the new law Luc. 6. Date mutuum nihil inde sperantes lend hoping nothing thereby The latter particle of this sacred Text namely hoping nothing thereby implies an absolute precept though the particle lend that goes before importes counsell onely and the sense and meaning is lend but in vertue thereof take exacte or couet nothing of encrease aboue the capitall that is of interest that carries the price and valeu of money 30. Vsury includes an intrinsicall malice in consequence of which t is forbidden by the law of nature and indeed t is against the dictates of naturall reason to exacte lucre of a thing that is not ones owne neither as to the dominion nor vsage thereof but he that lend's for example money wine oyle which through vsing consume away * Cōtractus transferentes dominiū sunt emptio venditio donatio mutuum per quod gratis creduntur res quae in numero mēsura vel pōdere consistunt vsia consumuntur transfers the dominion and the vse therof from himselfe
vnto making it warme and therby drawes it into whatsoeuer sin he pleaseth besides * Isa 54. ecce ego creaui fabrum diabolum sufflantem in igne prunas proferentem vas in opus suum the bellowes of the deuils own mouth wherwith he blowes the coales in this sire of luxury he bringes forth other instruments to the worke for example old whores which keep a school of incontinency instruct young maides in all vnclean acts of carnall wantonnes and sell their * Ioel. 3. puellam veÌ„diderunt pro vino biberunt Virginity for wine to drink are the deuils incendiaries that worke in the furnace of luxury I * Ierâ—m 1. ollam incensam ego video id est vetulam nigram Olla enim quantumcunque alba si ad ignem frequeÌ„ter ponatur denigratur see saith the holy Prophet a seething pot that is an old harlot who boileth young women in the pleasures and lusts of the flesh vnto destruction both of body and soul As sire makes a pot black as a coal that was white afore and consumes it so at last the most beautifull men and women that frequente the fiery furnace of luxury become deformed and withered like a stock as to their bodies and in order to their souls most hatefull vnto God that * Deutro 23. Endures no whores of the daughters of his people nor no whore keepers of the sonns of his people for the one and the other is abomination in his sight Because the people of Israël began to commit whore dome with the daughthers of Moab God commanded Moses to take all the heads that is the principall among them and hang them vp against the sun in regard phinias slew Zambry fornicating with an Midianitisht woman he merited his priestly charge and dignity for euer Num. 25. and it matters not that lawes of some places namely in Italy suffer whores for the said lawes doe not consider the sin of whoredome but the peace and tranquillity of the common-wealth obtained through that indulgence in as much as adulteries and other great inconueniences tending to the disturbance therof are preuented and auoided therby to permit and to commit sin is not the same thing God permitteth wickednes which he doth not commit himselfe And though whores be exempt in regard of whore dome presisely from penall lawes of Magistratos which tollerat them neuertheless they are not deliuered therby from the tribunall of God that punisheth all wicked sinners In consequence of the premises t' is euident that no man ought (a) The common saying of two euills the lesser ought to be chosen is not meant of two sinnes which be spirituall euils but of corporall harms or dammages for according to the Apostle Rom. 8. noe man can lawfully commit the least sin although much good may come of it to commit a lesser for preuenting the doing of a greater sin wherfore S. Austin condemneth the fact of lot Gen. 19. that offered his innocent daughters to be deflowred for preuenting the filthy lusts of the Sodomits all though Lot was worthy of praise in regard of his abhorrence of so detestable a sin yet he deserued blame in seeking vnlawfull meanes to auoid it No wickednes ought to be done that good may come therby Furthermore the company * Tritum adagium est mare ignis mulier tria mala sed tamen minus tempestuosum est mare ignis minus inflammat in muliere omnia nocent oculi instar Basilisci vel solo aspectu venenant labia ora flammas vomunt vel leuis attactus inficit Et mulierem sacrae literae cum lcone vrso pardo colubro serpente comparant of wanton women is the deuils instrument that blowes the coales in this fire of luxury for through it loue is kindled as a fire vnto destruction Eccle. 9. a cat that sitteth neer the fire scorcheth her whit skin and a fly that toucheth the candle burneth its wings euen so a man that vseth (b) According to S. Hierom. à woman smiteth the conscience of a man with flams of fire and if young women dwell with men the deuil hath his snares among them the company of wanton women falleth into the snares of concupiscence and defileth his soul Besides as materiall fire is kindled by adding therto wood oyle and pitch so delicat meates * S. Hierâ— venter vino aestuans spumat in libidinem and strong wines taken immoderatly increase the flame of luxury and indeed whosoeuer eates and drinkes wantonly shewes no more willingnes to extinguish the burning coales of fiery lusts then he that castes into a house set on fire wood oyl and pitch shewes an inclination to quench it moreouer the body of man is not made for fornication or carnall vncleanes but for our lord that bought the whole man with the price of his precious blood to the end that both body and soul should serue to his glory our bodies are members of Christ and consequently a fornicatour is sacrilegious in as much as he giueth his body that is consecrated vnto God to any other likewise he is iniurious and contumelious to his body for he that committeth fornication (c) According to the Apostle 1. Cor. 6. fornication defileth the body with a peculiar kind of vncleanes so that carnall sensuality differs exceedingly from the inordinate delights of the other senses which haue nothing of brutall filthines howeuer carnall pleasure has no deformiry as to married people because of the vprightnes and integrity of conscience desire of issue holines of the Sacrament which therfore be called Bona matrimonij sinneth against his own Body where as other sins which a man doth are with out the body that is luxury defileth the body with a sordide brutall filthines which is not common a like to sinns committed by the other senses vix hearing seeing tasting smelling But notwithstanding all this euen among Christians of these daies doe rise cinick Philosophers which so flatter themselues in their carnall pleasures as to think that simple fornication hath nothing of mortall guilt Likewise the Digbean diuins so fool themselues as to beleiue that an outward sin for example outward fornication adultery incest murder doe not of necessity expell the loue of God out of the soul and in consequence therof do not obstruct the passage to Heauen and both the cinick Philosophy and the Digbean Theology lay claime to scripture testimony respectiuely for the proofe therof The cinick Philosophy alledgeth the first chapter of Osea where is mentioned that our lord said to Osea goe take vnto thee a wise of fornications and children of fornications and thence inferreth that luxury is lawfull as to simple fornication but t is a very weak inference for God commanded not the Prophet to commit fornication but matrimony with a woman that had fornicated afore that is to make an honest wife of a dishonest woman vnto representing a diuine mistery that might set forth
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
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
and the holy Ghost and this was done with intent to render the name of Christ more honourable but S. Cyprian denyes expresly that remission of sinnes can be procured without naming of the three diuine persons which is the opinion of S. Austin l. 1. de baptismo con donat the Holy Trinity As there is fecundiâ—y in carnall parents to beget carnall children so by diuine dispensation fecundity is giuen to elementary water in baptism to bring forth spirituall children and as no man comes into the world that is not born of carnall parents So no man enters into the kingdom of Heauen that is not born again by sacramentall washing of water vnto iustification whosoeuer will put himselfe in a capacity to obtaine celestiall enjoyments must put of the old and terrene man and put on the new and spirituall creature he must purge out the old leauen of originall sin and by christian circumcision cast of the sinfull body of the flesh Col. 2. which is inconsistent with heauenly endowments that is to say he must be buried with Christ by baptism Rom. 6. christian circumcision vnto remission of sms and newness of life consisting therin Wherefore since that all men by the law * Apostolus dicit omnes peccasse in Adamo primo nostro Parente esse conceptos in peccato of their conception or birth are liable to the guilt of sin that only baptism de facto in deed or in desire receiued can wash away it is most euident that baptism is a requisite absolutely necessary vnto saluation And so i is defined 10. 3. Except that a man be born again of water and of the holy Ghost he canot enter into the kingdom of God Where the definition extend's euen to (c) Ancient Councils namely Carthag and Mileuit conuince those of foolishness which teach that euen young children can haue full enjoyment of Heauenly blessednes without baptism and so it is defined in the Council of Trent sess 5. decret de pecta originali and this catholick assertion was counted so certain in S Austins dayes that he l. con Iulia. c. 10. and 12. writeth that Pelagius out of feare of his own damnation damned such as exclude vnbaptis'd children from eternall life Yet though the Pelagians denyed that children contracted originall sin and in consequence thereof that Baptism as to them was no requisit necessary vnto the washing away of originall guilt neuertheless they taught that children without baptism could not be made Heires of the kingdom of Heauen infants that dye in their infancy vnbaptized according to the Church-interpretation expressing the want therof to import the loss of Heauens blessedness so that it is extream blindnes to assert the reception of children into Heauen vnless baptism be applyed vnto them indeed or by some extraordinary means employed aboue the common and ordinary law of Christ who hath instituted no other ordinary remedy then * Ambro. l. 2. de Abra. cap. 11. post citata verba Domini 10. 3. it a subiungit vtique nullum excipit non infantem non aliqua praeuentum necessitate IteÌ„ Aug. Epis ad Optatum mortis inquit transmissae ab Adamo chyrographo nullus omnino antequaÌ„ per baptismum liberetur non tenetur obnoxius sacramentall washing of water for the remission of originall sin as plainly shews the scripture-Testimony set down and the constant tradition and vniuersall practice of the catholick Church since the first age for 1662. years and truly children ought not to be exempted from a diuine law generally giuen with reference to all men joynt and seperat without warrantable authority of scripture (d) According to the ancient Fathers Orig. l. 5. in c. 6. ad Rom. S. Chrysostom hom ad Theoph. S. Austin l. 1. de Baptismo con dona the baptising of young children is an Apostolicall tradition in consequence of which it is no humane inuention introduced by Pope Higinus or Pope Syrisius as some sectaries vnaduisedly write and indeed it can lay claime to the best antiquity as plainly appeares by the Testimonies set down Besides Act. 16. Paul and Silas baptised the keeper of the prison and all his House and 1. Cor. 1. the family of Stephanus was baptised and euen young children are members of a family Church-tradition or speciall reuelation wherof not one example can be produced in all antiquity that euen such as are born of faithfull and godly parents can be made of Adams children Gods children and bee cleansed and purged of originall sin without the washing of water in the word (e) S. Paul Eph. 5. saith that Christ sanctifyed his Church cleansing it by the washing of water in the vvord of life Which sacred Text S. Chrys interpreting hom 20. ad Ephes asketh in what word and answeres to the question saying in the name of the Father the son and holy Ghost and S. Austin l. 6. con donat c. 25. affirmes that God is present with the Euangelicall words without which baptism has nothing of efficacy and l. 3. de baptismo explaining his meaning vnderstand's by Euangelicall words Christs own words set down in the Euangile of S. Mat. cap. 28. In the name of the Father the son and holy Ghost Whereby t' is euident that by the word required to the administring of baptism is not meant preaching vnto or instructing of those which receiue that Sacrament as some sectaries vnaduisedly expound that scripture-Text in opposition to the baptism of children that are not capable of instruction of life that is to say through the euangelicall inuocation of the most blessed Trinity Father son and holy Ghost and though Christ by his absolute power could haue instituted other remedies then the Sacrament of baptism to purge out the leauen of originall sin yet it is euident that his will was only to apply that and none other as the ordinary cure thereof Wherfore the faith and sanctity of faithfull and holy parents is not enough to sanctify their children vnto saluation without baptism hereunto being necessarily required iustifying grace through diuine faith the collation wherof is the prerogatiue of Christs merit 's The grace that does sanctify parents souls does not sanctify their childrens souls euery soul is sanctifyed by its own inherent sanctity and not by the sanctity of an other in the formall sense Parents can only through their sanctity dispose and prepare vnto spirituall sanctity for as much as they can procure for their children christian baptism wherof they be neither the formall nor efficient causes so the holy prayers of S. Steuen did dispose vnto the marueilous grace that sanctifyed S. Paul Act. but did not effect it notwithstanding in regard of this holy preparation practised by faithfull Parents the same S. Paul nameth their children holy 10. ad Cor. that is to say * Tertull. l. de monologia vocat liberos parentum fidelium sanctitati destinatos Et Hierom. Epis 153. ad Paulinum Christianae fidei candidatos as to
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
debt liable to satisfaction Neither doth this preiudice Christ's satisfaction for though in order to it 's own value and efficacy it is more then abundantly sufficient to ransome all sins whatsoeuer ioynt and seperate neuertheless it causeth remission only according to the disposition of the subject to which it is applyed after the similitude of naturall causes which how potent and actiue soeuer they are themselues yet the subjects on which they worke put bound's to their actiuity and efficacy in working wherfore as it doth not argue insufficiency in naturall causes though they doe not produce effect's proportionable to their efficacy through the indisposition of the subjects so neither doth it argue imperfection in Christ's satisfaction to the preiudice therof although sin's are remitted thereby as to their malice and eternall paine the temporall paine remaining vnremitted through remissnes of a penitent's contrition By the premises euidently appeares the extream weakness of modern sectaries that acknowledg inward penance only which is a detestation of sin together with a purpose of amendment (b) S. Cyprian l. de lapsis treating of Confession in order to secret sinnes mentions expresly satisfaction as a part of true penance Et confiteantur ait singuli delictum suum dum adhuc qui delinquit in saeculo est dum admitti confessio eius potest dum satisfactio remissio per Sacerdotem grata est apud Dominum and a litle after exhort's sinners to turne to God with their whole heart and to appease his wrath through fasting praying weeping and wailing and according to S. Ambrose trac ad Virginem lapsam cap. 8 if a sinner shall not be indulgent to himselfe God will shew him indulgence that is if he shall punish himselfe God will not punish him and reiect outward penance which is called satisfaction belicuing that God * Concil Trid. sess 6. can 30. si quis post acceptam iustificationis gratiaÌ„ cuilibet peccatori poenitenti it a culpam remitti reatum aternae poenadeleri dixerit vt nullus remaneat reatus poenae temporalis exoluenda vel in hoc saeculo vel in futuro in purgatorio antequaÌ„ ad regna caeloruÌ„ aditus patere possit anathema sit doth neuer inflict temporall punishment's for sin's whose mortall malice and eternall paine due thereto is pardoned afore for the scripture-testimonies alledged doe plainly demonstrate the contrary Besides although the malice or deformity of sin be the sole cause of temporall paine neuertheless it is no formall or materiall cause it is but the efficient morall cause only which is not allwaies in being together with it's effect as clear experience teacheth in things physicall and morall and therfore no man ought to infer from the remission of the malice of sin the remission of all paine corresponding thereto Again albeit that remission of eternall paine be a greater thing and far more difficult then is the remission of temporall paine neuertheless that doth not of necessity infer this for an outward Court of Iustice often times doth spare a malefactours life that deserueth death enioyning him a penalty that is a lesser thing To forgiue a greater punishment is not to forgiue a lesser that hath noessentiall connection with the greater and indeed though eternall pain be inconsistent with the remission of the deformity and malice of mortall sin in as much as sanctifying grace wherby such remission is purchased doth constitute a sinner a child of God Heir of Heauen and coheir of Christ howeuer sanctity and temporall paine are not incompatible together God tooke to mercy again the children of Israel that had made them God's of gold which they adored being pacified by the prayer of Moyses for their Idolatry Exod. 32 (i) Exod. 32. Our lord therfore plagu'd the people for the fault in order to the calfe that Aaron had made Where the particles Therfore for the fault giue euidence that the sole reason which mou'd God to punish them again that is after the prayer of Moses had appeas'd him was the sin of Idolatry afore pardoned as to the guilt thereof neither does Caluin deny in his Comment on the same Chap. of Exod. but that the fault was remitted afore yet afterward he did visit that very sin vpon them with temporall punishment's as doth euidence the same Chapter To conclude all primitiue Fathers of the new lawe doe not exhorte Christians only to turne vnto God with inward contrition of heart * S. Cypria ser 5. de lapsiâ— Oportet inquit orare impensius rogare diemluctu transigere vigilâ—â—s fletibus noctes ducere tempus omne lacrymosis lamentationibus óccupare but also with praying fasting mourning weeping Almes-deed's and other painfull afflictions Wherfore it is meer foolishness to belieue that God is pacified by inward penance which is detestation of sin and not by outward penance which is satisfaction for temporall paine due thereto together with reparation of the injury which God suffereth by sin Neither doth the saying of S. Paul Ephes 5. viz. No man euer ye hateth his own flesh but nourisheth and cherisheth it infirme this christian doctrine for the same Apostle 1. Cor. 9. confesseth that himself punished his flesh saying I beat down my body and bring it into subiection Though no man can hate his flesh out of hatred to his flesh precisely yet he may punish his flesh out of hatred to the many miseries the rebellion therof brings to the soul and indeed God * Apo. 3. ego quos amo arguo castigo chasteneth the flesh of as many as he loueth CHAR. XIV OF INDVLGENCES THE CONTENTS The Church of God inheriteth the aboundant satisfactions of Christ and his Saincts vnto remitting of temporall paines due to sinnes pardoned afore as to the guilt thereof which is the consistency of the Churches Indulgences or pardons the dispensing whereof is proper to the Church-gouernours which vse less or more moderation in the releasing of temporall punishment's according to tymes places and persons greater-penances and fewer pardons agreed with primitiue christians that carryed about the dying mortifications of their crucified Lord there is nothing of substantiall difference between ancient and modern Indulgences as those so these import remission of temporall pains not onely in the Ecclesiasticall before men but likewise in the diuine Court of Iustice in the sight of God sundry kinds of Indulgences set down The state of grace necessarily required vnto the gaining of them INdulgences are remission of temporall pain due to sins pardoned afore through the application of the (a) Pope Clement the sixt Extra vnigenitus Tit. de poenit calleth the prize of Christ and the Saincts satisfaction 2 Treasure taken in spirituall signification after the similitude of a corporall Treasure laid vp and conseru'd for the common vses of a community or common wealth without being propriated to any particular person aboundant satisfactions of the blessed Saintes and Christ's specially the value and worth
(c) S. Austin l. de bono coningij cap. 6. names mortall sin deadly crime and Epis 89. and in sundry other places he calleth offences which are not deadly and therfore commonly nam'd veniall sinnes litle fault 's of which the Apostle S. Iames cap. 2. in many things vve sinne all And S. Mathew cap. 6. foregiue us our treipasses c. and of veniall sinnes the Mileuitan synode interpretes these scriptures so that the iustest man that liues is liable to veniall sinnes and veniall defects and therefore counted imperfect they continue depriued of blessedness till all imperfection be purged away As a Iudg doth not punish all offences with death and as one man after that he is reconciled to another that hath iniured him demandeth some satisfaction for the iniury done for Dauid though he pardoned Absolon his offence Yet he did not suffer him * Reg. 14. Dauid condonauit filio suo Absoloni peccatum sic tamen ci placatus addit reuertatur in domum suam faciem meam non videat to abide in his sight or in his house so God though he doth not punish all sinnes with eternall death some hauing nothin g of mortall malice and though he receiueth a grieuous sinner into grace that casteth away all his mortall transgressions and turneth vnto him with a new heart neuertheless he doth not admit him to his glorious presence till he hath made full satisfaction as to the reparation of he injury done him wherby it is clear that God neither in this life nor in the next * Prouerb 23. Tu virga percuties eum animam eius de inferno liberabis Item Tob. 13. Tu flagellas saluas deducis ad inferos reducis chasteneth sinners that haue turned away from their iniquity as his enemies to destroy them but as his children to make them fit and proper for the enjoyment of their heauenly inheritance This catholick truth all antiquity acknowledgeth Councils define the approued vniuersall practice of christian Churches teacheth and authority of scriptures warranteth The second booke of the Machabees prayseth the noble Iudas (d) Judas Machabae us piously conceiu'd all or at least many of his souldiers to haue dyed godly that is in the state of grace and though they might haue coueted and detain'd some part of the siluer and gold that was on the Idols contrary to the commandement of God Deut. 7. Neuertheless we ought not to infer from thence that the same souldiers did not repent of that sin before their death or that by doing so they committed a deadly sin being they might want sufficient instruction and recogni zance in order to that law Howeuer t' is certain that Iudas Machabaeus appointed a sacrifice to be offer'd for those only which dyed godly As to the books of the Machabies S. Austin l. 18. de ciuit cap. 3. attests that though they be not contained in the Iew 's Canon or Catalogue neuertheless the catholick Church counteth them for canonicall Besides the third Council of Carthage whereof S. Austin was a member placeth he Machabies in the number of diuine scriptures who iudged that it was a holy and good thought to pray for the dead that they might be deliuered from sin and therfore sent three thousand drachmes to Iesusalem for the offering of a sin-sacrifice in regard of his souldiers that were ssaine in the holy warr belieuing that there was great fauour laid vp for those that died godly that is in the state of grace and since this action of religious piety cannot be meant in order to blessed soul's these hauing ful enioyment of blessedness nor in order to damned souls these being sentenced to eternall fire it is plainly euident that the meaning thereof is in reference to good souls which are neither in Heauen nor in Hell but in a third place suffering vnto heauenly blessedness this doctrine the Apostle teacheth * Ex scriptura 1. Cor. 3. Patres Latini in Conlio Florent PurgatariuÌ„ dari definiunt Et quod ibi Apostolus intelligat igneÌ„ PurgatoriuÌ„ testantur Orig hom 25. in Exod. Jtem Aug. in Enchyrd c. 68. l. 21. de ciuit c. 2. 26. 1. Cor. 3. where he affirmeth that after this life some souls are saued by fire saying If any man's work 's burne be shall suffer preiudice but he shall be saued himselfe yet so as it were by fire In which scripture he distinguisheth two kind's of work 's that a catholick christian constituted in the state of grace exerciseth whereof some are meritorious and in as much as they containe nothing of vncleaness or imperfection the Apostle compareth them vnto gold siluer and precious stones which can receiue no detriment through fire therby signifying that such souls as build on the foundation that is Christ and his grace works of gold siluer and pretious stones which is to say pure and holy actions without mixture of vncleaness (e) According to holy scripture fire shall trye all works yet not so as that all works and all the workers shall haue their tryall in burning flam's but because fire that is ordain'd to purge out of our works the dregs of corruption is said to trye works which haue nothing of vncleanes because the fire does not touch them in regard of their purenes Which is s. Ambroses explication in Psal 118. and after the same manner wild beasts are said to haue tryed many martyrs though they touch'd not their sacred bodyes will suffer no preiudice by fire in the day of particular or vniuersall Iudgment but there be other workes built vpon Christ as the foundation which include small defects and imperfections to wit veniall sinnes only which the Apostle nameth Wood bay or stubble that do consume in the fire wherfore such soul 's as be charged with this kinde of vncleane works doe suffer detriment in the day of particular Iudgment remaining afflicted by fire till all vncleaness be purged away and this to be the true meaning of the Apostle his own words explicated aright do clearly euidence For first that by gold siluer and pretious stones be vnderstood good work 's pure without thout staine orthodox writers vnanimously grant Secondly that by wood hay or stuble are meant veniall sinnes it is manifest enough because the Apostle expresly doth assert that the works signified by those word 's are to be burnt by the fire and neuertheless such as haue exercised them are to be saued which cannot be vnderstood of mortall offences the guilt wherof vndoubtedly damneth euery one that dyeth charged with it neither can the said word 's carry the sense of works that haue nothing of vncleaness because fire cannot preiudice those they being as gold siluer and pretious stones vncâ—mbustible wherefore of necessity wood hay or stuble doe signifie small faults which being once purged out by fire the soul that committed them is saued that is to say translated to eternall life and indeed since the Apostle
According to S. Austin l. de bono coniug c. 24. euery marriage is in order to generation but christian marriage onely is inuested with the dignity of a Sacrament haue nothing of a Sacrament taken in the proper sense viz for an outward practicall sign of sanctifying grace that is for a sensible ceremony that in vertue of it's institution can effectually sanctify which is an effect proper only to the Sacrament's of the new law wherof Baptism is the doore howeuer they be ciuill contracts conformable to the law of nature and by no diuine law forbidden and therfore lawfull * 2. Cor. 6. Nolite ducere iugum cū infidelibus yet the marriage of a christian belieuer with an infidell of what kinde soeuer when there appeareth danger of subuersion therby is against the dictates of nature which oblige euery one to auoide whatsoeuer tendes to his ruine in consequence whereof such marriages be vnlawfull in respect wherof the Apostle 2. Cor. 6. forbiddeth the Corinthians conuerted to the faith of Christ to beare the yoake with Infidells which is meant in regard of the danger as to subuersion and indeed no diuine ordinance making such marriages vnlawfull appeares either by the old or new Testament for Salomon euen at that time when the old scripture reported him to be loued of God and to walk in all the commandements of his Father Dauid married the daughter of Pharao and though God Exod. 34. prohibited Moses to make any compact with the Amorites and the Cananites which adored false Gods or to take wiues of their daughters for his sons (i) S. Austin l. de fide operibus c. 19. treating of marriages between Catholick's and Hereticks affirm's that in his dayes they were not counted as sinnes because in the new Testament nothing is commanded in Order to such marriages neuerthelesse that diuine prohibition according to the precise form of speech was in reference only to the danger of subuersion which by the law of nature euery man is obliged to auoide for God maketh the eminent danger of their ruine to be the ground of his prohibition adding these words Lest their daughters goe a fornicating after their Gods and make thy sons goe a fornicating after their Gods neither doth the new Testament expresse any speciall law that prohibiteth christians to marry with Infidells Besides in the primitiue times (k) Clodoueus king of France was conuerted to the faith of Christ by the means of his Queen that was a christian Again S. Monica S. Austins Mother preuail'd with her husband and S. Cicily with her spouse Valerianus to embrace the christian Religion which verifies what the Apostle saith 1. Cor. 7. The vnbelieuing husband is sanctifyed by a belieuing wife sundry gallant women for vertue and sanctity were yoked with vnbelieuing husbands and the supream prouidence blessed their marriages with happy success vsing them as a means to bring their said husbands to the marueilous light of christian faith Notwithstanding the catholick Church wisely considering that many spirituall subuersions and other great inconueniences arose from such marriages hath euen anciently prohibited and annulled them that is hath disenabled christians to beare the yoke with Infidells wherby is euident that the marriage of a Catholick with an Heretick is vnlawfull in respect of an ecclesiasticall constitution only * Ex cap. ex literis extra de consuetudine talis cōsuetudo quae est in Polonia aequipollet legi sed lex posterior potest abrogare priorē which in Poland and germany seemeth to be abrogated by a contrary custome introduced with the tacite consent at least of the Churches chief Pastor the Churches consent express or tacite being a necessary requisite to the introducing of a Custome vnto the abrogating of an ecclesiasticall law in regard of Catholicks and hereticks promiscuous liuing together and the toleration of them both (l) As to the marriages of Catholicks with Hereticks that matter of controuersy was at sundry tymes disputed before Pope Clement the 8. by many learned Cardinalls and other famous diuin's which with one accord declar'd that his Holines might lawfully grant leaue vnto a Catholick to marry with an Heretick or Infidel and in Poland and Germany where there is toleration of one and the other profession and where Catholicks and Hereticks liue promiscuously together such marriages are vsuall and common either in regard in those countryes it is a Custome introduced through a tacite consent of the sea Apostolick which hath abrogated the ecclesiasticall law that forbiddeth such marriages and they be forbidden in the Councils Laodis sub Syluestro Carthag 3. and others or because in those Countries which giue freedom in the exercise of euery Christian profession there is no morall apparent danger of subuersion as to to Catholicks And it matters not that when a catholick man or woman marrying with an Heretick knowes that the party he or she that marryes will minister and receiue the Sacrament vnworthily for the marriage thereby no more ceases to be a Sacrament then Baptism ceaseth to be a Sacrament vnworthily receiu'd neither doth the Catholick sinne therby because Vtitur iure suo duntaxat For example a man that through necessity borrow's money of an vsurer whom he knows morally will exact vnlawfull lucre doth not offend because he vseth but his own right and the vsurer if he would might cōmit no sin being in his power to pleasure his neighbour in an vrgent necessity without exacting or expecting gain for the loan of his money which probably taketh away eminent dāgerof subuersion in order to a Catholick man or woman so marrying and his or her children howeuer it doth not lie in the Churches power to loose the knot of christian marriage after consummation hath tied it vpon any occasion whatsoeuer either for adultery or any other enormous crime so as to giue leaue to the innocent party to marry again whiles the other liueth for no humane authority can put a sunder that which God coupled together wherfore the Apostle saies 1. Cor. 7. And to the married I command not I but our lord let not the wife depart from her husband where he expresseth a double departure the one vniust forbidden by the words set downe the other iust in respect of a lawfull cause namely fornication which he alloweth vpon condition only adding But if she depart let her remain vnmarried or he reconciled vnto her husband signifying therby the bond of marriage to be vndissoluble Again Christ Math. 5 reuoking the bill of diuorcement that God had granted to the Iews during the old law because of the hardness of their hearts and reducing marriage to the institution it had in the begining of creation said to the Pharisies Whosoeuer shall put away his wife except for * Nomine adulterij siue formeationis intelligitur omnis copula illicita violans sidem matrimonij per diuisionē carnis cōtra illud erūt duo in carne vna fornication
dari non debeat nisi infirmo de cuius morte timetur ideo Patres Trident. vocant sacram vnctionem exeuntium Sacrameutū danger of death in respect of extream sickness or other inward infirmity is strengthned through holy vnction against the assaults of deuills and purged of veniall sin 's together with mortall offences vnwittingly forgotten afore and therfore named Extrem-vnction being administred only in extremity of sickness Albeit that the common enemy seeketh occasion at all times to deuour our souls yet then especially he employeth his greatest subtilities and craftiest dealings to bring vs into despaire of Gods sauing mercy when he seeth vs at the point of drawing our last breath of life Christ after his Resurrection instituted and S. Iames his Apostle promulgated this Sacrament to the catholick Church in the fist Chapter of his catholick epistle saying If any be sick among you let him bring in the Priests of the Church and let them pray ouer him anointing him with * Nomine olei absolusè simpliciter positi sēper intelli gitut oleum oliuarum id est liquor ex baccis oliuarum expressus alij autam humores pingues vt nucum id genus alij nō nisi eum addito dicūtur osea oile in the name of our lord and the prayer of faith shall saue the sick and our lord shall raise him vp and if he hath committed sinnes they shall be forgiuen him wherby he expresseth the necessary requisit's to a Sacrament of the new law First the outward sign or ceremony is signified by the words anointing with oile which declare the proper sensible matter of Extrem-vnction viz oile made of Oliues for that only challengeth the name of oile taken in the proper sense as wine of the vine the name of wine Secondly the sensible sacramentall form (b) According to S. Austin the making vp of a Sacrament is the putting together of the sacramentall word and the sacramentall element or matter Accedit saith he Verbum ad clementum fit Sacramentum And the sacramentall word trac 8. in Joan. he calleth the word of faith vttered together with vnction is expressed by the words Let them pray ouer him anointing him with oile which in as much as they be ioyned together with the matter do make the Sacrament Thirdly diuine institution is plainly declared by the particles in the name of our lord for the true meaning of these words let them pray ouer him anointing him with oile in the name of our lord is this let them pronounce ouer him the form of this Sacrament which is after the manner of a prayer and anoint him with oile (c) A Priest in dispensing the Sacraments supplies the room of Christ The Sacrament of Extrem-vnction is dispensable onely in order to the faithfull of Christ wherefore the Apostle vseth the particles if any be sick amongst you that is among you faithfull baptised for he direct's his Epistle to the faithfull onely in regard wherof t' is called the Catholick Epistle of S. Iames. in the room of Christ that is in vertue of the power and authority deriued vnto them from Christ which import's diuine institution and doubtlesse the Apostle meant that the whole entire action to wit vnction together with prayer of faith ought to be performed by a Priest as the rightfull Minister of Christ For in that sense he vsed the said particles In the name of our lord in the same Chapter speaking of the Prophets who haue spoken say's he in the name of our lord that is which were inuested with power and authority to speake in the room of our lord and indeed the holy Prophets were our lord's Minister's prophecying in vertue of his speciall inspiration and commission In the same sense the Apostle S. Paul 1. Cor. 5. vseth the particles in the name of our lord to signify that he excommunicated the incestuous Corinthian in the person of our lord Iesus-Christ saying I haue iudged him in the name of our lord Iesus-Christ to be deliuered vnto Satan for the destruction of the flesh c. Fourthly the effect of this Sacrament viz sanctifying grace these words do clearly express And our lord shall raise him vp and if he hath committed sins they shall be forgiuen him for sins are not remitted but by the infusion of sanctifying grace wherby also the diuine institution of this Sacrament is euident enough because Christ only in the new law by his speciall institution hath cloathed outward sensible rites or ceremonies with power to produce grace and remission of sins effectually And it matters not that the Apostle addeth to vnction the particles and the prayer of faith shall saue the sick for he doth not ascribe the effect of that ceremony to the prayer as if it alone were sufficient enough to cause it for therby it would euidently follow that he mentioneth and requireth vnction in vaine and to no purpose at all besid's he maketh vse of no particle that excludeth vnction but plainly signifie's by saying let them praey ouer him the sick anointing him with oyle that he attribute's grace and remission of sins to the whole entire action as it consisteth of vnction and orall prayer proceeding from and relying on the faith if not of the Minister himself which is not necessary to the effect of the Sacrament at least of the Church whose person the minister supplyeth in the administration therof and truly in the Sacraments of the new law the verball form doth more plainly and determinatly express the sacramentall effect then doth the sacramentall matter and therfore the Apostle by adding and the prayer of faith c. will signify only that the sacramentall form of this Sacrament lies claim to the best and noblest part of causality in the production of sanctifying grace but not to all the parts therof Fiftly by these words let him bring in the (d) S. Iames in the Chapter set down vseth the name Presbyter S. Luke Act. 15. S. Peter cap. 5. and S. Iohn Epis 1.2.3 vse the name Senior but both the names carry the same meaning they signify those which by holy ordination are inuested with priestly dignity and authority vnto dispensing the mysteries of God for as S. Hierom assert's Epis 85. and Euag. in the scripture-Text's set down those are meant which are Priests as to office dignity and function Besid's the Fathers in the Council of Trent and all catholick writers vnderstand per presbyteros Ecclesiae such onely as are Priests rightly ordain'd whether they be Bishops or meer Priests and according to the scripture custome in the name Presbyteri Bishops are comprehended Priests the ministers of the Sacrament are declared and determinated namely such only as are actually promoted in vertue of holy ordination vnto Episcopall or Priestly function and truly the new Testament when speaking of Church Ministers vseth the word Presbyter or Senior meaneth therby one inuested with Priestly dignity besides the Apostle could not mean
by Priests of the Church lay Elders because they are not Church-ministers taken in the proper sense neither is it their office to pray ouer the sick and to administer holy vnction vnto remission of sins and it matters not that the Apostle sayes let them bring in Priests wheras the practice of the catholick Church is to employ one sole Priest in the administration of Extrem-vnction for the true meaning therof is let him bring in some one of the Priests the Apostle vseth the signre which Gramarians call Enallogy putting the plurall for the singular number After the same manner Mat. 1. the Angell of our lord appearing to Ioseph says Take the Babe and his Mother and goe into the land of Israel for they are dead that sought the Babes life notwithstanding he mentioneth only Herod saying when Herod was dead c. Lastly in as much as the Apostle asserteth absolutly putting no limitation of time If any be sick among you he plainly sheweth Extrem-vnction (e) Since all the other precepts S. Iames inioyn's in his catholick Epistle concerne christians in all ages t' is not as to reason probable that the sole precept of anointing the sick should be giuen for a short tyme onely and according to Caluin scarcely for the space of one age but this his interpretation the Council of Trent has condemn'd sess 14. doct de Sacram. Extr. vnct and can 2. to be of perpetuall vse in the catholick Church to the worlds end which is essentiall to a Sacrament of the new law wherfore sundry ancient Fathers that liued in the subsequent ages when they speake of christian belieuers reduced through sicknesse to eminent danger of death recommend to them holy vnction as a Sacrament of the new law and alledge for it the authority of S. Iames set down * Hieron Epis 65. ad Pamach oceanum de erroribus Originis in simili re ad fidem spectūte de qua tamen prima concilia nihil definierant sic scribit Confessi sunt quod negabatur tacuerunt de quo nemo quarebat and though the first generall Councill's make no mention of Extrem-vnction neuertheless no man ought to infer from that negatiue authority an argument to the preiudice of so warrantable a doctrine for they declared and defined such point's of christian faith as were questioned and impugned by the Hereticks of those times respectiuely but then no controuersy arose concerning Extrem-vnction By the premises is plainly euidenced that the guift of healing through vnction or laying on of hands (f) S. Marke mentioneth sick persons whom the anoynting with oyle cured And in the last Chapter of S. Marke t' is promised that the imposition of hands shall heale the sick mentioned by S. Mark and practiced in the primitiue times was not this holy vnction that s. Iames prescribeth in the forenamed catholick Epistle for that was a miraculous end owment and no gifts of doing miracles did confer sanctifying grace vnto remission of sins which is proper to a Sacrament of the new law and truly that particular guift (g) Often tymes such as were not Priests heald the sick by anoynting them namely according to S. Hierom S. Hilarion that had not receiu'd the Sacrament of holy Order and according to Tertull. ad scap c. 4. A certain lay-christian named Proculus anoynted with oyle Seuerus the Emperour and recouered him thereby called the gift of healing was extended only to corporall infirmities it could cure the body but not the soul Besides one and the same spirit distributed that and all other guifts of doing miracles seuerally according to his own free will 1. Cor. 12 wherfore neither such only as by ordination were promoted to Priestly ordination nor all those had the guift of healing but to the administring of Extrem-vnction is necessary Priestly ordination for the Apostle sayth expresly If any be sick among you let him bring in Priests of the Church Also our Extrem-vnction requireth oyle of Oliues blessed (h) The Councils of Flor. in the Decree of Eugenius and of Trent sess 14. cap. 1. declare that the oyle that is applyed in and is proper to the Sacrament of Extream-vnction ought to be blessed and consecrated by a Bishop which vsage is conform to the generall practice of the catholick Church and consecrated by a Bishop neither is it applyed to euery sick person but to such only as be incorporated into Christ by faith hope and charity nor to euery part of the sick body but to the Organs of the fiue senses which be the windows that let in sin into the howse of the soul and although our Extrem-vnction be endowed with vertue euen as to the healing corporall infirmities when the supreme prouidence thinketh it expedient for the sick yet the cure of these is the secundary effect thereof only being instituted specially to heale the soul Furthermore to the forementioned healing vnction no determinat form of prayer was annexed as is to our Extrem-vnction for example the Roman Church vseth this form * Concil Trid. expressè docet ritum vsū Extremaevnctionis quem obseruat Romana Ecclesia esse optimum idque patet ex decreto Eugenij ad calcem Concilij Florentini which doubtlesse is the best our Lord in vertue of that holy vnction and his most benigne mercy grant vnto thee Indulgence of all thy offences committed by seeing hearing smelling tasting and touching and indeed the Priest that ministreth Extrem-vnction (i) The necessity of the precept requires that the form of sacramentall vnction which consistes of these word's Per istam sanctam vnctionem pijssimam suam misericordiam indulgeat tibi Dominus quicquid deliquisti per visum auditum c. ought to be repeated fiue seuerall tymes in fiue seuerall anoyntings of the fiue senses I say the precept of necessity requires this ceremony though perhaps neither a fiue fold repeating of the formall words nor a siue fold anoynting of the sick can lay claim to the essence of the Sacrament is bound to anointe the Organs of euery sense and express the name of each one particularly together with a repetition of the said form vnless he shall obserue that the sick person is seiz'd with pangs of present death for then one sole vnction and the naming of all the outward senses respectiuely is sufficient enough as to the essence of the Sacrament and vnto obtaining the fruites therof for example it sufficeth if anointing one Organ only the Priest say our Lord through that holy vnction and his most benigne mercy grant vnto thee Indulgence of all thy offences committed by seeing hearing smelling tasting and touching As to the anointing reins breasts and feet though these vnctions haue nothing of the essentiall matter yet as to them a Priest ought to obserue the custome of that particular Church wherunto he is subiect howeuer decency requireth that he omit to anointe the reins and breasts of sick women CHAR. XIX OF THE
prinat spirit is condemned for example in the old law Numb 12. God was angry with Mary Moyses Sister and Aaron because they had detracted from Moyses she saying hath our lord spoken only by Moyses hath be not spoken also by vs and Ierem. 23. Heare not the words * S. Hieron ait falsos illos prophetas referre baereticos qui sequuntur spirituÌ„ suuÌ„ quia nequaquam inquit diuino instinctu sed proprio corde vaticinantur of the Prophets that prophesie vnto you and deceiue you they speak the visions of their own hearts and not out of the mouth of our lord and Ezech. 13. God saith thus woe vnto the foolish prophets that follow their own spirit yet say the lord saith it albeit I haue not spoken likewise in the new law this priuat spirit is condemned for in the primary age of the Church (f) Eusebius l. 3. hist Eccles cap. 12. attests that Cherintus besides his other prophane nouelties fained subtil delusions as reuealed vnto him by the ministery of Angels and according to the same Eusebius l. 5. cap. 15. Montanus and Maximilla were carried away with delusions of the like nature for among the reasons why they were cut of from the Church of God one was because they pretended vnto speciall reuelations and the Church declared that it was a thing contrary to the custom and practice down from the Apostles till those times that any particular person should presume to haue a priuat spirit reuealing vnto him matters pertaning to christian faith Cherintus was counted an Heretick for pretending vnto priuat reuelations in the spreading of sundry absurd doctrines and in as much as he asserted that Iesus-Christ was not come in the flesh Saint Ioan. Apostle Epis 1. cap. 4. writeth to the faithfull against him thus Dearly beloued belieue not euery spirit but trie the spirits whether they are of God for many false prophets are gon out into this world hereby you shall know the spirit of God euery spirit which confesseth that Iesus-Christ is come in the flesh is of God and euery spirit that confesseth not that Iesus-Christ is come in the flesh is not of God Yet althought the Apostle vsed that analogie in order to this true article of faith Iesus-Christ is come in the flesh as a certain signe to shew the falshood of Cherintus assertion neuertheless he did not mean to establish it for a generall rule to distinguish euery good from euery ill spirit or euery true from euery false doctrine for the Pelagians and sundry ancient sectaries are counted Hereticks both by Lutherans and Caluinists albeit they acknowleged the mistery of the Incarnation But the generall rule for the trying of spirits Saint Iohn clearly expresseth a very little after in his same Epistle saying Wee Apostles are of God he that knoweth God heareth vs he that is not of god heareth vs not hereby know we the spirit of truth and the spirit of errour In regard his first particular rule was not sufficient enough to discerne between euery true and false doctrine that is to say between all true and false Teachers therfore he addeth this generall rule viz. To heare or not to heare vs Apostles Gouernours of the Church alluding to Christs own words set down I uc 10. He that heareth you heareth me and he that despiseth you despiseth me Saint Iohn spoke in the person of all the Apostles and their successors in Church Gouerment with whom is deposited christian doctrine receiued from the mouth of Christ and truly it is very probable that no one of the other Apostles was aliue when Saint Iohn writ his Epistle yet what Christ promised Mat. 28. behold I am with you alwayes untill the end of the world remained then in him and euen now in the Prelats of the Church that succeed the Apostles in the administration therof wherby it is cleare that the office of supream Iudge of coÌ„trouersies in debate concerning faith and religion is proper to ecclesiasticall authoritie only howeuer in as much as no man can come vnto Christ except the Father which hath sent him draw him Ioa. 6. inward grace of the holy Ghost is necessarily required to belieue in and loue God aright vnto the obseruation of his ordinances and law of which is meant the prophesies Ierem. 31. I will put my law saith our lord in their inward parts and write it in their hearts and will be their God and they shall be my people Isa 50. and all thy children shall be taught of our lord to witt by inward grace which excludeth not outward Teachers for faith is by heareing and hearing importeth outward Teachers Moyses and the Prophets of those daies taught the people in as much as they declared vnto them outwardly the lawes of God affording nothing of inward help to the seeking of them but Christ truly God cloathed with human flesh taught by himselfe in our new law both outwardly preaching the doctrine of faith and inwardly instilling into the hearts of his people inward grace for the embracing of it and afterward before his ascention into heauen appointed outward visible Teachers and promised withall his own inward inuisible concurrence with them to the end of the world Wherfore doubtless the alledged scripturs will show only the maiority of Christ compared to Moyses and the Prophets in order to teaching matters of faith and religion together (g) According to holy scripture Io. 1. the law was giuen by Moyses but grace and truth came by Iesus-Christ The old law pointed at sin onely and made it known but the new law furnishes grace to fulfill it and purge out of our souls the leauen of sin with the plenteous measure of grace especially annexed to the new law in respect wherof it is stiled the law of grace neither is this necessity of outward Teachers excluded by the saying of Saint Paul 1. Cor. 2. he that is spirituall discerneth all things and he himselfe is iudged of noe man Ioa. 1. Eps cap. 2. ye need not that any man teach you but as his vnction teacheth you all things and it is true and is notlying and Saint Ioa. 1. Eps cap. 5. he that belieueth in the son of God hath the testimony of God in himselfe for as to the first text Saint Paul spoke of the spirituall man only that is to say of such beliuers as were perfect and knowing of christian doctrine and therby apt to discern false opinions and conceiue the high mysteries of faith declared by word of mouth or writing which is not to exclude outward Teachers and that this is the true meaning appeareth by the Apostle himselfe because he says in the very same Chapter set down We speak wisdom among them that are perfect and we speake wisdom in a mystery wherby he seâ—teth the spirituall maÌ„ against the naturall man that is versed only in the wisdom of the world or in the knowledge of naturall things and in the third Chapter of the same Epistle
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
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