more ancient than himselfe (q) Ep. 52. 66. S. CYPRIAN (r) Vt supra ORIGEN (s) De Eccle. Hier. cap. 7. S. DENIS (t) Ep. 1. lib. 6. const cap. 29. S. CLEMENT who with one consent doe all accorde in this Doctrine Wherefore (v) Ho. 3. in Phil 41. inâ—t Cor. 69 ad pop Damasc in orat de def Athan. Nyss apud Damasc S. CHRYSOSTOME doth in plaine termes exhorte both that we our selues to our power doe helpe them that are departed and put others in minde also to pray giue Almes for them For it was not vnadvisedly decreed by the Apostles that in the dreadfull Mysteries Commemoration should be made of those that are departed For they knewe well that they shoulde gaine much and reape no small commoditie thereby Thus writeth S. CHRYSOSTOME Finally this is that which to this day the holy Church a faithfull interpretour of the Scriptures hath taught against the (x) Epiph. haer 75. Aug. haer 53. Damasc de haeres Aerians that there is a certain Purgatory or emeÌ„datory (y) Trid. ses 25. 6. Flor. fire as (z) In Ps 37. l. 2. de GeÌ„ cont Ma. ca. 20. Greg. in 3. Ps Paenit li. 4. Dial. ca. 39. Bern. serm 66. in Cant. S. AVGVSTINE calleth it in which the faithfull soules departed in Christ must suffer and satisfie for the punishement of those sins for which wholely Satisfaction was not made in this life by Penance except as (a) Ench. ca. 110. de cura mort c. 1. 4. 18. Saint AVGVSTINE speaketh they bee releeued by the deuotion of their friendes that are aliue 10 What is the commendation and dignity of Penance PEnance is the beginning of the preaching of the Gospell Mat. 3 2. 4.17 Mat. 1 4. Luc. 15 7.10 Mat. 7 13. 11 12. the ioy of Angels in heauen the straite way vpoÌ„ earth that narrow gate by which the faithfull doe trauel towards life lay violent hands vpoÌ„ the kingdome of heauen Shee (a) Lib. de vera fals paenit c. 1. Bas in homil de ver paenit Chry. in ho. serm de paenit erecteth them that bee fallen cureth the wounded strengthneth the weake quickneth the deade restoreth those that are lost finally all things that sinne doth impaire Penance doth renue refreshe in vs. By her we giue a testimony of an hatred of our life past of the contempt of our selues of al submissioÌ„ She being our guide we mourning find (b) Mat. 5 5. comfort being wounded we are cured beeing humble we are exalted This is she whereby we ouercome the diuels the pestilence of vice we driue awaie deserued (c) Hier. 18 8 Ezech. 18 21. 33 11 Ionae 3 Mat. 3 8. 2. Cor. 7 10. Act. 11 18. punishments we pacifie Gods wrath we purchase grace get glory euerlasting Hereupon are those speeches of Christ in the Gospell (d) Mat. 4 17. Doe Penance for the kingdome of heauen is at hand (e) Luc 5 32 I came not to call the Iust but sinners to Penance Vnlesse (f) Luc. 13 6 you haue Penance you shall all likewise perishe But hee finally doth true Penance to conclude all these thinges with the wordes of S. CYPRIAN (g) Ep. 14. Who obaying the precepts of God the Priests with his obedience works of Iustice doth winne our Lord. OF THE SACRAMENT OF EXTREAME VNCTION 1 What ought to be our beleefe touching the Sacrament of Extream Vnction THat certes which the (a) Con. Nic. ex Arab. Latinum factuÌ„ can 69. Con. Const ses 15. Flor. Trid. sess 14. Innoc. 1. ep 1. ad Decentium ca. 8. Pet. Dam. ser 1. in dedicat Eccles Bern. in vita Mala. Conc. Worm can 72. Cabil 2. cap. 48. Melden apud Burchar lib. 4. can 75. apud Iuonem part 1. cap. 269. Aquisgr 2. can 8. Mogunt sub Rabano Alcuinus lib. de offic cap. 12. Hugo lib. 2. de Sacram. par 15. cap. 2. 3. Orig. hom 2. in Leuit. Chrys lib. 3. de Sacerd. Aug. in speculo in serm 215. de temp Catholike Church doth constantlye teache to witte that this is a sacred signe ordained in consecrated oile that thereby heauenly vertue may by Gods ordinance be applied vnto sicke persons for the health not only of their soules but of their bodies also Vnto which Sacrament Sainte IAMES the Apostle giueth most cleare and euident testimony for as much as he hath written these verie wordes (b) Iac. 5 14. Ibid. Beda Is any man sicke among you Let him bring in the Priestes of the church let theÌ„ pray ouer him anoiling him with oile in the name of our Lord. And the praier of faith shal saue the sick And our Lord shal lifte him vp And if he be in sinnes they shal be remitted him 2 What doth the Apostle teach by these wordes HEE sheweth first of all that the Elemente or matter of this Sacrament is oile consecrated as noteth well (a) In cap. â— Mar. in â— Luc in â— Iac. Innoc. 1. vt supra Conc. Meld vt supra S. BEDE by the benediction of a Bishoppe And it signifieth (b) Theoph. in ca. 6. Mar. cherefulnesse of minde an internall strengthening which through the grace of God the sicke man feeleth by the vertue of this Sacrament Then doth the same Apostle set downe the proper minister of this Sacramente to witte a (c) Chry. li. 3. de sacerd Orig. ho. 2. en Leuit. Priest who with praier is decently to exercise this holy vnction Neither was it without some signification of the minister of this Sacrament writteÌ„ of the Apostles that (d) Mar. 6 13 61. Theoph. Beda They annointed with oile many sicke and healed theÌ„ Furthermore the parties that receiue this Sacrament are by Saint IAMES called sicke persons (e) Pet. Cluâ— lib. 1. mirac cap 20. li. 2. cap. 32. because as the manner custome of the Church is this holy vnction is onelie celebrated in grieuous and daungerous sickenesses 3 What is the profite and effect of this Sacrament FIrst it auaileth to remission of (a) Bern. in vita Mal. Conc. Trid. vt supra Pet. Clun li. â— ep 1. such sinnes as the sicke person hath not already purged by the remedies of Penance that he may before all thinges be eased of the burden and cured of the maladie of his sinnes Then profiteth it also either to driue away or to (b) Ibidem Bern. asswage the infirmity of the body so farre forth as it is expedient for the sicke person to be deliuered of the same Last of all it is of force to minister comforte and confidence of which certes there is speciall neede in that last agony and departure at what time the (c) Cyril Al. in orat de â—xitu animae Greg. lib. 2. mor cap. 17.
Mat. ad Deme triad de seruaÌ„d virg epist 8. c. 7. quaest 1. ad Hedib epist 150. ad Pammachium super obitu Paulinae ep 26. c. 3. 4. Bas quaest 9. in regulis fusius disputatis Damasc in hist Barlaam Iosaphat cap. 1â— Chrysost in illud Pauli Salutate Prisc Aquilam voluntarie pouertie with a particuler forme of words annexed which might leaue it to the free wil of him which choseth the same For our Lorde saith IF THOV WILTE (c) Ibidem Luc. 18 c Marc. 10 d ibidem Bedâ— Theophylact. be perfecte goe sell the things that thou hast giue to the poore and thou shalt haue treasure in heauen and come follow me Where our Lord doth not only giue this counsaile but addeth also as it were a spurre and to the intent that men might be more willing to embrace this couâ—saile he proposeth the greatnes of rewarde wherby he may allure and comforte them promising that so it shall come to passe that he which by leauinge all for Christes sake is poore shall haue a treasure in heauen shall receiue a hundred folde (d) Mat. 19 d ibidem Hieronym Euthymius Anselm item Theophylact Beda in Mar. Luc Cassiancollat 24. c. 26. Greg. ho. 18. in Ezech. Bern. in declamat de deserendis facult DamiaÌ„ in ser de S. Bened. possesse life euerlasting which otherwise is very (e) Mat. 19 c harde for rich men to come vnto Such (f) Luc. 6 c ibid. Amb. Leo. in ser de omnibus Sanctis Chromat in câ— 5. Mat. Bern. ser 1. in festo omnium Sanctorum Tert. lib. 4. cont Marcionem cap. 14. practisers professors of (g) Aug l. 17. de ciu Dei c. 4. pouertie were the Apostles in whose name S. PETER said boldly vnto Christ Behold (h) Mat. 19 d we haue lefte all thinges and haue followed thee Of this number also were the Christians of the Primatiue Church who as (i) Act. 4. g 2. g Hier. epist 8. ad Deme. c. 7. in catal viror illust de Marco Aug. in ep 89. ad Hilar. Possidon in vita Aug. c. 5 Cassian l. 7. c. 14. 17. collat 3. c. 6. S. LVKE testifieth did sel their possessions and applied the money that came thereby to the common vse so that no man called any thing his own because nothing was priuate but al thinges remained common amongest them But this pouertie requireth that it be a voluntary and full resignation of Ritches whereof no (k) Act. 5 a Hier. epist 8. ad Demetr cap. 7. Bas ser 1. de instit Monach in coÌ„stit Monast cap. 19. 35. Item quaest 85. in regulis breuiorib Aug. ep 109. ser 49. ex diuers c. 1. seq Item lib. de morib Eccles Cathol cap. 31. Hier. ep 22. ad Eustoch cap. 14. Greg. 4. dial cap. 55. lib. 10. epist 22. proprietie may be retained And heere taketh place that famous (l) Genna de Eccles Dogmat. cap. 71. Amb. 1. offic cap. 30. Hieron aduers Vigilantium cap. 5. 6. Prosper lib. 2. de vita contemplatiua cap. 9. Aug. lib. 1. de bono coniug cap. 8. sentence approoued by the auncient Fathers It is good by portions to giue a mans substance to the poore but it is better to giue all at once with an intent to followe our Lorde and beeing free from care to bee poore with Christ. 4 Where is the Councell of Chastity commended BOth in the Gospelles and in the Apostles writings For Christ commendeth those (a) Mat. 19 b. Esa 56 b ibideÌ„ Hier. item lib. 1. adu Iouin cap. 7. Bas de Virginit Epiphan haeres 58. cont Valesios Aug. de SaÌ„cta Virginit ca. 24. 25. kindes of Eunuches that haue gelded themselues for the kingdome of heauen And least we should thinke that this is rather a Commaundement than a Counsell he addeth presently He that can take it let him take it In which speech our Lord doth as it were exhorte as wel doth S. HIEROME (b) Hier. in c. 19. Mat. l. 1. adu Iouin cap. 7 Cyp. in tract de disciplin habitu Virginum interprete and inuite his souldiers to the rewarde of Chastity as if he saide He that can fight let him fight let him conquere triumph This caÌ„ he do vnto whoÌ„ it is (c) Sap. 8 d giuen and it is giuen to all as witnesseth the same (d) Ibid. Orig. tract 7 in Mat. Aug. lib. 6. Conf. c. 11. Chrys hom 63. in Mat. Nazian in â—rat 31. holy father that will aske that will desire that will labour for to receiue For to euery one that asketh it shall be (e) Mat. 7 â— Luc. 11 b Trid. ses 24. can 9. giuen and he that seeketh shall finde and to him that knocketh it shall be opened Thus saith S. HIEROME And to this Chastity holy (f) Sap. 3 c 4 a Eccli 26 c Mat. 13 a c 22 c Mar. 12 c Luc. 20 f Scripture assigneth certes a reward but to the Chastitie of Virgins it promiseth a particular and singular rewarde For they that (g) Apoc. 14 a Esa 56 b Psal 44. c d Cyr. catech 4. 12. 15. illum Martial in ep ad Tolosan c. 8. 9. 10. Cypr. in tract de disciplin habitu Virginum Hier. in epist ad Philem. Aug. in lib. de sancta Virginitate cap 14. 27. sequeâ—â— Greg. in 3. parte curae pastor admonit 29. haue not beene defiled with weemen but haue remained Virgins doe stande without spotte before the throne of God and doe singe a newe Songe before God and the Lambe doe followe the Lambe whither-soeuer he shall go And the Apostle hath saide expressely It is (h) 1. Cor. 7 a good for a man not to touche a woman And againe as concerning (i) Ibidem e vide Hier. l. 1 adu Iouin c. 4. seq Amb. in 1. Cor. 7. ibid. Theod IteÌ„ cund in ep diuin decret cap. de Virginit Chry. in lib. de Virginit c. 9. seq Virgins A Commaundement of our Lord I haue not but Councel I giue as hauing obtained mercie of our Lorde to be faithfull I thinke therefore that this is good for the present necessitie because it is good for a man so to doe And againe writing of the widdowe Let her (k) Ibid. g Iudit 8 a 15 c Luc. 2 e marry saith he to whom shee will only in our Lorde but more blessed shall she be if she so remaine according to my counsell And I thinke that I also haue the spirite of God Vnto the Apostle very finely accordeth S. AMBROSE (l) Ambr. in epist 83. ad Syricium Papam 82. ad Vercellenses when he writeth in these wordes Iustly certes is the good wife commended but more rightly is the deuout Virgin preferred the Apostle saying He that ioineth (m) 1. Cor. 7 g Legatur ideÌ„ Amb. de
Chrys lib. 2. de coÌ„punct cord they that thinke themselues to stand let them take heed least they fall and Phil. 2 b Aug. de natura gtatia cap. 27. de dono perseuer cap. 13. let theÌ„ worke their owne saluation with feare trembling in 2. Cor. 6 a b Laboures in Watchings in Almes in Praiers and oblations in Fastings Chastitie For knowing that they are regenerate into the Rom. 52 hope of glorie not yet into glorie they ought to feare the combate which is yet behinde Bern ser 5 in vigil natiuit Dom. ser 5. in Psal Qui habitat meditat cap 14.15 with the worlde the flesh and the deuill In which combate they cannot be conquerours except being holpen with the grace of God they obey the Apostle saying We are debters not to the flesh Ro. â— c to liue according to the fleshe For if you liue according to the flesh you shall die But if by the spirite you mortifie the deeds of the fleshe you shal liue 18 Of them that are fallen their reparation BVt they which by sinne haue fallen froÌ„ the receiued grace of iustificatioÌ„ may Aug ho 50 ex 50. â—â— de quaest 1. 2. of the Sacrament of Penance be iustified again wheÌ„ Almighty God stirring theÌ„ vp by the SacrameÌ„t of Penance through the merits of Christ they shal procure to recouer the lost grace For this maner of Iustification is the reparation of him that is falne which the holy Fathers haue Vide of the Sacrament of Penance quaest 2. 199. aptlie called the second Table after the shipwracke of the losse of grace For in the behalfe of them that doe fall into sinne after Baptisme Christ Iesus hath instituted the Sacracrament of Penance when he saide Io. 20 c ibid. quaest 1. pag. 197. Receiue ye the holy Ghost whose sinnes you shall forgeue they are forgiuen them and whose you shall retaine they are retained And therfore we must say that the Penance of a Christian man after his fall is farre different from that of Baptisme And that therein is contained not only a ceasing from sinne and a detestation thereof or a contrite Psal 50. See pag. 199 201. and humble hart but also that See qu. 3. 6. ibideÌ„ Sacramentall confession is to be made of the same at the least in desire and at due time and there is necessarie also the absolution of a Priest as also satisfaction See qu. 7. 8. ibideÌ„ by Fasting Almes Praiers and other deuout exercises of a spirituall life not certes for the euerlasting paine which either by the Sacrament or by the desire of the Sacrament is remitted together with the faulte but for the temporall punishment which as Num. 12 d â— Reg. 12 c 24 b See quâ—est 7. pag. 210. the holie Scripture doth teach is not as it is in Baptisme wholly remitted vnto them which being vngratfull vnto the grace of God which they once receiued haue Eph. 4 g contristated the holy Ghost haue not bene afraide 1. Cor. 3 d to violate the Temple of Almightie God Of which penance it is written Apo. 2 b Be mindfull from whence thou art fallen doe Penance and doe the first works And againe 2. Cor. 7 c The sorow that is according to God worketh Penance vnto saluation which is stable And againe Mat. â— c Doe Penance Luc. 3 c And yelde fruites worthie of Penance 19 That by euery mortal sinne grace is lost but not Faith ANd against the subtile deuises of some men who by sweete speaches Ro. 16 c benedictions doe seduce the harts of Innocents we must affirme that not only by infidelitie by which euen Faith it selfe is lost but also by euery other Iac. 2 b Bas lib. 1. de Baptis par 2 lib. 2 c. 9. mortall sinne whatsoeuer although Mat. 7 c d 25 a Luc. 12. f Io. 12 g 1. Cor. 13 a Iac. 2 c d Aug. lib. 15. de Trin. cap. 18. tract 10. in ep Io. Fulgent de incar gratia Christi c. 26. Faith be not lost yet the receiued grace of Iustificacion is lost defending hereby the doctrine of Gods lawe which excludeth from the Kingdome of God not only Infidells but also the Faithfull that are 1. Cor. 6 b Gal. 5 c d Ephes 5 b Apoc. 21 c Fornicatours Aduouterers Effeminate Liers with mankind Theues Couetous persons Drunkerdes Railers Extortioners and all others that coÌ„mitt mortall sinne froÌ„ which they may with the helpe of Gods grace abstaine and for which they are separated from the grace of Christ. 20 Of the fruite of Iustification that is to say of the merit of good workes of the reason of the same merit THerefore vnto those persons that are by these meanes Iustified whether they haue perpetually preserued the grace receiued or recouered it againe being lost these words of the Apostle are to be proposed 1. Cor. 15 g Abound ye in euerie good worke knowing that your labour is not vaine in our Lord. Heb. 6 b For god is not vniust that he should forget your worke and loue which you haue shewed in his name And Heb. 10 g Doe not leese your confidence which hath a great remuneration And therefore to such as worke well to the end and hope in Almighty God life euerlasting is to be proposed both as a grace mercifully promised through IESVS CHRIST to the sonnes of God and as a reward Aug. de grat de lib. arbit c. 8. 9. epist 105. 52. l. 1. cont aduersa â—eg Proph. c. 16. de morib Eccles Cathol c. 25 de correp gratia c. 13. tract de Epicur Stoicis c. 3. Cypr. de oper Eleemosy ep 56. 60. Chrys ho. 42 in Gen. ho. 43. in 1. ad Cor. Greg. ho. 17. in Euang. also by the promise of God himselfe faithfully to be rendered to their good workes and desertes For this is that crowne of Iustice which after his conflict and course the 2. Tim. 4 b Aug. ho. 14. ex 50. cap. 2. in Psal â—â— tract 3. in Ioan. Theoph. Oecum in cap. 4. ep 2. ad Tiâ— Apostle saide was laid vp for himselfe to be rendered vnto him by the iust Iudge and not only to him but also to all those that loue his comming For whereas Christ IESVS himselfe doth continuallie instill vertue into the iustified as the head into the members and the vine into the branches which vertue alwaies goeth before accompanieth followeth Conc. 2. Araus can 18. Aug. de correp gratia cap. 13. de grat lib. arbit cap. 6. ser 15 de verb. Apost cap. 2. Fulg. lib. 1. ad Moni cap. 11.12 their good workes and without which those workes can by no meanes be gratefull to God and meritorious it is to be thought that there is nothing now wanting vnto the iustified but that with those works which are done Io. 3 c in god they may bee deemed according to the state conditon of this life fully to haue satisfied the law of
Bern. ser 3. de resur vnto euil we may rest and settle our mindes in the (b) Io. 4 34 5 30. 6 38. 1. Reg. 3 18. wil of God 10 What hath the fourth Petition Giue vs this day our daily bread VVE doe like poore folkes beggers craue of the author and fountaine of al goodnesse Iac. 1 5.17 Psal 39 18. Deut. 10 18 Gen. 28 20. 1 Tim. 6 8. Pro. 30 8. Ps 144 15. those thinges that bee sufficient for the daily maintenance of our corporal life to wit food cloathing also those thinges that doe serue to a better the life of the soule as the (a) Mat. 4 4. Am. 8 11. Eccli 15 3. Pro. 9 5. word of God the spiritual food of the soule the most holy (b) Mat. 26.26 6 11 Io. 6 51. Hier. in c. 6. Mat. Cypr. in ser de cr Do. Amb. l. 5. de Sacr. c. 4. Aug. l. 2. de ser Do. in mont c. 7. Thren 4 8. 1. Cor. 10 6 Leu. 26 14. Num. 5 6. 20. Exo. 32 27. Luc. 7 47. Tob. 12 10. Sap. 16 14. Ps 50 3.4.9.11 and B. Sacrament of the Altar that heauenly breade and other most holesome Sacraments and gifts of God which doe feede cure and confirme the inwarde man to a wel ordered happie kinde of life 11 How is the fifth Petition vnderstood Forgiue vs our trespasses IN this wee craue that God will mercifully purge vs from the spot of sinne which aboue all thinges is most foule and pestilent vnto the soule and that he will also remitte those verie debts which wee haue contracted by sinning And least our praier should not be auaileable by reason that we are euill affected towardes our neighbour we adde this besides that all secret hate (a) Ro. 12 17.19 Col. 3 12. Luc. 23 34. Act. 7 60 Mar. 11 25. Eph. 4 32. desire of reuenge being laide aside wee are at attonement with our neighbour haue forgiuen euery one that hath offended vs euen from the bottome of our heartes For this is that which Christ signified in an other place when he said (b) Lu. 6 37. Forgiue yee shal be forgiuen And againe (c) Mat. 6 14. 18 22 33. Eccli 22 1. Aug. in Enc cap. 74. If you will not forgiue men neither will your Father forgiue you your offences 12 What is the sense of the sixth Petitiō Lead vs not into temptation BEcause this present life is a very warfare vpon earth Iob. 7 1. Iudith 8 2◠Tob. 3 21. 12 13. Mat. 4 1. 26 41. Heb. 2 18. 2. Thes 3 3. 1. Io. 2 14 16. 5 4. Mat. 16 24. 1 Cor. 9 25.27 10 12. Iac. 4 4. 1 12. 1. Pet. 5 8.10 2. Pet. 2 9. Eph. 6 11. Col. 3 5. Apoc. 2 7.10.11.17.26 2. Tim. 4 7. whilest we are al-waies assaulted with diuers temptations and in an hard continuall conflict with the world the flesh and the deuill therfore being deuoutly carefull of our owne estate we sue for helpe at the hands of almightie God that we do not yeeld to such assaultes of our aduersaries and by yeelding incurr damnation but that standing al-waies in this continuall combate relieng vpon the mighte and hand of God we may valiantly resiste the power of the deuill haue the world in contempte chastice the fleshe and so finallye as inuincible souldiers of Christ be crowned after the victory for (a) 2. Tim. 2 3. no man is crowned as witnesseth the Apostle vnlesse he striue lawfully 13 What is in the seuenth and last petition deliuer vs from euill VVE pray at the last that God will not suffer vs to be ouer-throwne ◠Reg. 8 33. Pro. 10 25.28.30 Eccli 23.4 Hier. 2 14. Tob. 1 22. 2 10. Eccli 27 1.4.6 Ap. 3 10. Ps 24 15. 30 3.5.8.9.16 33 5.7.8.18 cast away with the wicked by the calamities of this worlde wherwith euen the Godly also are exercised but that by his benignitye he deliuer vs so farre forthe as is expedient for our saluation mercifully defend vs from all euill both of body and of soule as well in this life as in the life to come For so hath himselfe promised (a) Ps 49 15 Call vpon me in the day of tribulation I will deliuer thee thou shalt honour me Last of al we cōclude the whole prayer with this one worde Amen (b) 2. Cor. 1 20 Amb. in Ps 40. Hier. in c. 6. Mat. that we may shewe our confidence in praieng hope of obtaining in regarde as well of Christes promise that neuer faileth (c) Mat. 7 7. Luc. 11 9. Io. 16 23. Aske saith he and it shall bee giuen you as also of the infinite clemencye and ready mercie of God the Father in so much that hereupon S. IHON hath sayd (d) 1. Io. 5 14. What-soeuer wee shall aske according to his will hee heareth vs. 14 What is the summe of our Lords prayer IT containethe a perfite and absolute forme not only of asking that which is good but also of praieng to be deliuered from whatsoeuer is euill And amongst the things that be good this is first to be wished and praied for that all men may glorifie our heauenly Father at all times in all places then that we may be partakers of his Kingdome afterwarde that we may not want those helpes that are conuenient for the attaining vnto the same Kingdome As is on the behalfe of our soule to be conformable to the will of God and as touching our body to haue necessary liuing maintenance But those thinges that are added in the second place do continue to the end of the prayer do expresse the affect of one that craueth deliuery from euils which by the grace power of almighty God he desireth to haue either vtterly taken away to wit sinne the contagion of all goodnesse and the sinke and puddle of all euils or els that they may be so tempered that by their violence they hinder vs not in the way to saluation Such are diuers temptations that inuade vs in this worlde all calamities both present and to come Al other things that are to be said touching praier shal be reserued for that place where the three kinds of good works shal be expownded OF THE ANGELICALL SALVTATION 15 Which is commonly called the Angelicall salutation THat which was pronounced vnto the most holy Virgin Luc. 1 28. Chrysost Iacob in Liturg 116. Aug. ser 2. de annun Amb. in c. 1 Luc. Chrysol ser 140. seq Ber. hom 3. super Myssus est Fulg. ser de laud. B. Virg the mother of God in these wordes Haile MARY full of grace our Lorde is with thee blessed art thou among women blessed is the fruit of thy wombe IESVS Holy MARIE mother of God pray for vs sinners now and in the houre of our death AMEN 16 Whereupon came this maner of
saluting the mother of God FIrst of the wordes and examples of the Gospell whereas the great Archangell GABRIELL and ELISABETH the holy mother of the (a) Luc. 1 28 42. fore-runner of our Lorde both inspired by the holy Ghost do so teach and instructe vs. TheÌ„ we haue this forme of salutation confirmed ratified by the continuall custome and consent of the Church which the holy auncient (b) Damasc in Cant. de annunc Ath. in Euang de SS Deipara many more as appereth in the 18. 19. sections Fathers and men of olde time haue religiously obserued euen to this day and would haue also of vs to be obserued 17 What doth it profite vs to vse this manner of salutation BY these excelent words we are first of al admonished of that exceeding greate benefite that the eternall Father woulde * Gal. 4 4. beginne in Christ by MARIE the mother of God and mercifully bestowe vpon mankinde by redeeming it Luc. 11 27. et 1 30. This is also a singular commendation of the most holy and woonderfull Virgin which God hath determined to be the finder of grace and mother of life vnto vs all Wherefore no meruaile if after those Godly petitions which we offered vnto god in our Lords praier being here mindfull of the grace that we receaued by Christ we doe not only praise the mother of Christ but also God the Father in the same Virgin mother of God reioiceing together with the Angels with great reuerence often salute her 18 What is the sense of this salutation Andr. Hieros Archie Cretensis in salut Angâ—l Iren l. 3. c. 31. 33. Hier. ad Eusto ep 22. c. 8. 9. Innoc. 3. ser 2. de assump Ber. hom 2 in Missê° est Aug. ser 2. de annun IN the first wordes therof we doe iustly reioice with in reioicing praise and renowme her that was to vs the second and that a most happy EVE For that woe of malediction that the first EVE brought into the world this other by her holsome fruite hath taken away and hath exchanged the very curse of the children of ADAM with a perpetuall blessing Most worthy no doubt to be called ful of grace as who being full of God Amb. in c. 1 Luc. Ber. ser 9. ex paruis full of vertues alone for I will vse S. AMBROSE his words obtained that grace which no other had euer deserued before that she might be replenished with the Author of grace And what place could there be in her soule or bodye for any vice when she was made the temple of the holy of all holies There is added besides Our Lord is with thee because both the power of the Father did singularly ouershadowe (a) Luc. 1 35. her the holy Ghost came plentifully vpon her and the (b) Io. 1 14. Ps 18 6. worde being made fleshe from her did proceede in most wonderfull wise as a bridegroome from his chamber Then it followeth Blessed art thou among women Because she was together a spouse by * Esa 7 14. Ez. 44 2. Virginitie and a mother by fruitefulnesse And therefore with greate right all generations doe and shall al-waies call her (c) Luc. â— 48 blessed A woman (d) Cant. 4 7 all faire and immaculate a Virgin before her deliuery at her deliuery and after her deliuery alwaies (e) Amb. ep 81. Hier. in Helu in Apol. aduer Iouin vncorrupted free from all spot of sin (f) Aug. de nat gr c. 36. Conc. Trid. Sess 5. et Ses 6. cap. 23. exalted aboue all heauens who no lesse by giuing life was profitable than vnhappy EVE by killing was hurtfull vnto all mankind And blessed is the fruit of thy wombe IESVS as he that springing vp like a (g) Esa 11 1. flower from MARIE the roote hath both shewed him-selfe after a sorte fruite of the earth and doth in such manner yeeld the fruit of life and saluation to his members as (h) Io. 15 5. a Vine doth iuice and life vnto the branches O blessed wombe (i) Luc. 11 27. indeede that bare and broughte forthe a Sauiour to the worlde O blessed pappes without doubt that being filled froÌ„ heauen suckeled the Sonne of God Finally the Church hath added in the end (k) AntiquuÌ„ Breuiarium nouum Holy MARIE mother of God pray for vs sinners now and in the houre of our death For we following the (l) Ephrem de laud. Mar. in orat ad eandem in lament B. Virg. Iren. 5. c. 19 Naz. or 18. in Cypr. in Tra. Christus patiens Fulg. ser de laud. B. Virg c. 12. Ber. ser 2. Dom. 1. post octa Epiph. ser 1. 4. de Assump Damasc or 1. de Natiui B. Mariae in carmine ad eandem steppes of the holy Fathers doe not only salute that wonderfull Virgin worthy of all commendation which is as a Lillie (m) Can. 2 1 amongst thornes but doe also beleeue and professe that she is endowed with so greate power and ability from God that she is able to profite fauour and pleasure miserable mortall men especially when they doe commend themselues their desires vnto her doe humblely sue for the grace of God by the Mothers intercession 19 Testimonies of the Fathers touching the Virgin MARY Lib. 5 ca. 19. IRENEVS As EVE was seduced to swarue from Almighty God so MARY was perswaded to obaie God so that MARY a Virgin was made the aduocate of EVE a Virgin and as mankind was made subiecte to death by a Virgin so it is loosened by a Virgin a Virgins disobedience beinge counterpeazed by a Virgins obedience Saint CHRISOSTOME In Liturgia It is very meete and iust to glorifie thee the mother of our God euer most blessed and al-together vndefiled more honorable thaÌ„ the Cherubins more glorious incomparablely than the Seraphins which without all corruption hast brought forthe God we do magnify thee the very mother of god Hail Mary ful of grace our Lord is with thee blessed art thou among women blessed is the fruit of thy wombe because thou hast brought forthe the Sauiour of our soules S. AMBROSE Li. 2. de Vir. Let the Virginitie and life of blessed MARY be set forthe vnto vs as it were in an image from whom as froÌ„ a glasse there shineth out bright the beauty of chastitie and fairenesse of vertue What is more noble than the mother of God What is more bright thaÌ„ she whoÌ„ brightnes did choose What is more chaste than she that brought forth a body without contagion of the body Such a one was MARY that her only life might be a document to all men In Euang. de Sancta nostra Deipara Saint ATHANASIVS Forasmuch as he is a king that was borne of the Virgin the same also Lord and God for that cause she that bare him is truely properly iudged to be
she doth yet more (d) Gal 5 5. neerelye apprehend the goodnesse of Almightie God knowne now and conceiued by faith finally (e) Ro. 8 38. Io. 14 21.23 Ro. 13 8. Aug. in Enchir c. 7. by charitie she is ioined vnited vnto God and for God to her neighbour Now as concerning faith the Creed of the Apostles doth instruct vs in that it setteth before vs those thinges that are espeacially to be beleeued professed of euery Christian And of those things that are to be hoped praied for our Lords praier hath informed vs. Then vnto charitie doe those thinges belong which in the two Tables of the ten commandements are exhibited vnto vs. It is therfore a very notable saying of (f) in cap. 4. ep ad Rom. ORIGEN I doe thinke saith he that faith is the first beginning and the very foundation of saluation hope is the aduancement and encrease of the building but that charitie is the perfection toppe of the whole worke Happy then are they which (g) Luc. 11 28. Ro. 2 13. Luc. 6 46. Mat. 7 21.24 et 19 17. et 25 35. Io. 15 2. Mat. 10 22. et 24 13. heare and keepe the worde of God and they that knowe the will of the Father doe fulfill the same walking and perseuering in faith hope and charitie by the gouernment protection of Christ our Lorde And this truly for the scope of our intention is sufficient touching those chife and principall vertues which because they are infused by God and doe make mortall men become diuine are worthely called vertues Theologicall and are rightly referred to Christian wisedome 19 Is there any other thing that belongeth vnto Christian doctrine YEa verely for the doctrine of the Sacramentes doth expresly appertaine therunto that Christians may know what instrumentes as it were they haue neede of ordained by God for the obtaining exercising encreasing preseruing yea and also repairing of (a) Aug. in Io. Tract 120. faith and hope espeacially charitie Yea and moreouer very true it is that neither Christian wisdome nor Christian Iustice can be established or holden without Sacramēts as without the which all (b) Aug. l. 19 cont Faust c. 11. et de vera relig c. 17 et ep 118. cap. 1. Religion must needes be extinguished They therfore are of very great importance in Christian doctrine and very requisite it is that we handle them in particuler THE FOVRTHE CHAPTER OF THE SACRAMENTS 1 Why are Christians to be instructed about the Sacramentes BEcause the knowledge and vse of the Sacramentes doth bring to passe that Christians hauing by the merits of IESVS Christ receiued grace which is giuen by the (a) Tit. 3 5. Io. 3 5. et 6 51.55 et 20 23. Sacraments may be rightly exercised and preserued and set forward in diuine worshipe 2 What and of how many sortes is this diuine worshipe THat is called diuine worshipe which a Christian oweth and yeldeth as the highest (a) Aug. l. 10 de ciu c. 1. and chiefest seruice to God his creatour and Sauiour For there is no doubt but that for this cause (b) Pro. 16 4. Gen. 1 26. 2. Cor. 5 15. 1. Thess 5 9 1. Pet. 3 9. espeacially was man at the first made and afterwarde redeemed and vnto this wholly designed appointed that he might purely and perfitly serue and worship Almightie God Now diuine worshipe is of two sortes interiour exteriour The interiour by which we are in vnderstanding in will (c) Aug. in Ench. c. 2. 3. ioined vnto God is accōplished by faith hope and charitie as hath bene saide before The exteriour is a certaine profession of the interiour which we declare by certaine (d) Mat. 5 17. Ro. 12 17. 2. Cor 8 21.1 Cor. 14 40. outwatd visible signes ceremonies For God that hath no (e) Ps 15 2. 1. Tim. 6 15 Mat. 5 48. Gen. 2 7. neede of any good of ours as beeing of himselfe blessed wholly perfite yet as his pleasure was that the wholle man shoulde consist both of a body and a soule so doth he require the same againe (f) Pro. 16 14. Luc. 10 27. Mat. 22 37. Deut. 6 5. wholly to wit according to all and euery parte of him that he may by him be worshipped studiously sincerely first in soule according to the interiour worship as we haue declared and in (g) 1. Cor. 6 19. Ps 83 3. body according to the exteriour ioined with the interiour which is done many waies but principally and most profitablie by the vse of Sacramentes For so it hath seemed good to the wisdome of God to coapte it selfe to the imbecillitye of mortall men and to exercise his might and power by certaine externall things (h) Aug. in Ps 73. et l. 19 cont Faust c. 11. et l. 3. de doctri Christ c. 9. q. 84. in Leuit et 33. super Num. Tert. de resur carnis c. 8. Greg. in primum regum l. 6. c. 3. and signes that may be perceiued by the senses For our minde and soule immortall being inclosed in this obscure and brickle body as in a prison doth very much vse the seruice of the senses and without the (i) Chrysost ho. 60. ad Pop. Ant. et 83. in Mat. helpe of them she doth not commonly mount to the conceipt of heauenly thinges Therfore both in the olde and new lawe Sacramentes and many other things appertaining vnto exteriour worship haue bene by God ordained and alwaies by the people of God obserued 3 What is a Sacrament IT is an externall and visible signe of (a) Bern. ser de caen domini Aug. l. 10. ciu c. 5. l. 3. doct Chr. c. 9. Amb. l. 4. de Sacram. c. 4. Concil Flor. Trident. Sess 7. diuine and inuisible grace instituted by Christ that by it euery man may receiue the grace of God and sanctification And therfore they are not euery manner of signes that are called the Sacramentes of the Church but they are most certaine holy and effectual signes cōmended vnto Christians by Gods owne institution promise Signes (b) Aug. ep 23. et de catech rud c. 26. they are in that that by a certaine externall forme and similitude they doe represent declare vnto vs that which God by them worketh in vs inuisiblie and spiritually Certaine (c) Aug. in Psa 73. et 77 l. 19. cont Faust c. 11. 13. 16. they are most holy effectuall signes because that looke what grace they signifie they doe also infallibly containe cause the same to our sanctification For the Sacramēts for their owne partes as S. CYPRIAN (d) ser de caena dom speaketh can not be voide of that force and vertue that is proper vnto them nether doth the maiestie of God by any meanes absent it selfe from the mysteries though they (e) Aug. l. 3. cont Dona. c. 10. et l. 5. c.
Church they vsed imposition of (a) Act. 6 6. 13 3. 14 22. 1. Tim. 4 14 5 22. 2. Tim. 1 6. hands For by this as by a certain effectual tokeÌ„ of present grace which is exhibited and (b) Amb. li. de dignit Sacerd. c. 5. Niceph. lib. 12. cap. 14. receiued in the giuing of holy orders is this Sacrament which we speake of commended vnto vs. And therefore S. PAVL writing to TIMOTHY whom he had created Bishop and admonishing him of the grace that he had receiued in this Sacrament doth speake in this manner (c) 1. Tim. 4 14. ibid. Theoph. Haymo Neglect not the grace that is in thee which is giuen thee by Prophesie with impositioÌ„ of the hands of Priesthoode And againe writing to the same Bishoppe (d) 2. Tim. 1 6. ibid. Theoph. I admonishe thee that thou resuscitate the grace of God which is in thee by the imposition of my handes And because it is very much materiall (e) Leo. ep 87. ad Episc Maur. synod RoÌ„ sub Sylu c. 11. Trid. ses 23. c. 7. 12. reforma what kind of men be placed in euery of the Churches sunctions and doe receiue Ecclesiasticall power by meanes of this Sacrament therefore it is saide to euerie Bishop (f) 1. Tim. 5 22. Impose handes on no man lightly neither doe thou communicate with other mennes sinnes 4 Howe many degrees doth this Sacrament containe in it IT containeth in generall lesser greater orders the lesser are foure (a) Conc. Carth. 4. caÌ„ 6. sequ Laod. can 24. Trid. ses 23. Ignat. ad Antioch Dion eccles hierarch c. 3. Euseb hist l. 6. cap. 35. ex epist Corn. in number to witte of Ostiaries Lectors Exorcistes Acolites And the greater are three to wit of Sub-deacons Deacons and Priestes And of Priestes some are greater some lesser knowen to bee ordained (b) Luc. 9 1. 10 1. ibid. Beda Clem. ep 1. Anacl ep 2 3. by Christ For the greater sort of Priests are the Apostles and Bishops their (c) Hier. ad Marcel ep 54. Cypr. ep 69. 65. Ignat. ad Phila. Aug. in Psal 44. successors excelling doubtles with a great power and reuerend prerogatiue of dignitie For it is their office as the (d) Act. 20 28. 1. Pet. 5 1. Heb. 13 17. Tit. 1 5. Act. 14 22. Scripture testifieth to take heed to themselues to the wholle flocke which they doe receiue of the holy-Ghost to bee cured and fedde to rule the Church to reforme the things that are wanting to ordaine Priests by Cities And the lesser sort of Priests doe attende in the Ministerye of the Church vnder Bishops as those (e) Luc. 10 â— Leo. ep 88. ad Epi. Gall. Innoc. 3 l. 1. de myst Alt. cap. 6. 72. Disciples did vnder the Apostles doe (f) Heb. 5 1. 8 3. offer giftes and Sacrifices for sinnes and are next vnto the same Bishops as it were workemen (g) Mat. 9 37. Luc. 10 2. in our Lords haruest But the Clarkes of the foure lesser orders haue this proper office to (h) Carth. 4. caÌ„ 6. seq Isid lib. 2. de offic c. 11. seq lib. 7. â—tym c. 12. Raban lib. 1. de inst cler c. 9. sequ Con. Aquis 1. sub Ludouico Pio. ca. 2 sequ Râ—m sub Sylu. c. 3. 6. 9. attend vpoÌ„ Priests Bishops in many businesses and affaires to dispose the people that doe resorte to holy thinges that they themselues by little and little as it were by certaine degrees may be wel informed and prepared to vndertake greater offices in the Church But the other three (i) Carth. 4. caÌ„ 3. sequ Isid sup c 7. Rabanus c. 6. vbi sup Aquisgr ca. 6. Arator l. 1 in Acta cap. 1â— greater orders doe afforde greater power both in other things in the holie mysteries of the Euchatiste Therefore the Sub-deacon and Deacon may be present at the saide mysteries as Ministers be next vnto the Priests themselues And although as touching the Sacrament of Orders the authority of offering Sacrifice there be no difference between Bishoppes and Priests (k) Damasus ep 4. Isid lib. 2. de offic cap. 7. Hieron coÌ„t Lucif cap. 4. Leo. ep 88. Conc. Hisp 2. cap 7. Epiph. haeres 75. Acrianorum yet are they more excellent high thaÌ„ Priests if wee consider the power and authority of gouerning the Church of feeding soules of confirming the Baptised and of ordering Clearkes But it is not our intente at this present exactely to declare what functions and Lawes are prescribed to euery particular order Most certaine it is that al orders are to be had in great estimation diligently to be kepte and maintained For most firme testimony is giuen vnto the same by the holie Discipline of the Apostles Tradition and (l) Amb. in cap 4. ep ad Ephes the Churches obseruance which hath continued euen vnto this day 5 In what sort doe the auncient Fathers write of this Sacrament OF this doth Sainte AVGVSTINE a Doctor without doubt verie Catholike manifestly declare both his owne and the Churches minde in these wordes (a) Li. quaest Vet. Nou. Test quaest 93. vide lib. 2. cont ep Parm. c. 13. In that that our Lorde is read to haue breathed vpon his Disciples a fewe daies after his Resurrection and to haue saide receiue (b) Io. 20 21 yee the holy-Ghost Ecclesiasticall power is vnderstoode to haue beene giueÌ„ For because all thinges in the Tradition of our Lord are done by the holy-Ghost Therefore when a certaine rule forme of this Discipline is deliuered vnto them it is saide to them receiue yee the holie-Ghost And because it appertaineth truely to Ecclesiasticall iurisdiction he presently addeth saying whose sinnes you retaine shall be retained and whose you remitte shall be remitted Therefore this inspiration or breathing is a certaine grace which is infused by Tradition to those that receiue Orders whereby they may be accounted more commendadable Whereupon the Apostle saith to TIMOTHY (c) 1. Tim. 4 14. Neglect not the grace which is in thee which was giuen thee by the imposition of handes of a Priest Therefore once it ought to bee done that for euer after this Tradition might be thought not to be voide of the gifte of the holy-Ghost Hitherto S. AVGVSTINE There are extante also the Cannons of the Apostles in which it is thus (d) Can. 1. 2. decreed Let a Bishoppe bee created by two or three Bishops A Priest by one Bishâ—p So a Deacon others of the Cleargie Then a little after (e) Can. 68. vide canoneâ— insignes dist 59. seq If any Bishop or Priest or Deacon or Subdeacon or Lector or Chaunter doe not faste the holy Lent or the Wensdaie or the Parasceue which we nowe call Friday let him be put out of Orders vnlesse happely
shewed vnto the Saintes For if hee had euer seene it vsed in the day than must it needes haue beene for a signe of ioy honour to the Saintes which he heere denieth to haue beene the intent of the Church Yet that this custome was in other partes of the world far from S. Hierome as in SPAINE FRANCE where Vigilantius liued we may gather manifestly both by his obiection out of others whoÌ„ we will alleadge Yea S. Hierome himselfe although he seeme not to acknoweledge any general custome of the Church in this pointe yet doth he commend the zeale of who soeuer might perchaunce in some place vse the same euen to honour Saintes thereby comparing their deuotion to that of MARY MAGDALEN when shee powred the ointmente vpon our Sauiour and was by him defended from Iudas his hipocrisie So whosoeuer doth light torches saith he hath a reward according to his faith Whereas the Apostle saith Let euery one abounde in his owne sense These men dost thou call Idolaters We al I confesse which doe beleeue in Christ came forth of the error of Idolatrie For we are not made Christians by birth but by regeneration And because we once worshipped Idolles must we not nowe worshippe God least we may seeme to worship him with the like honor with which we worshiped Idolles That was doone vnto the Idols and therefore must bee detested this is doone to Martyrs and therefore must be admitted For euen where there are no Relickes of Martyrs in all the East-Churches when the Gospell is to be read Lights are kindled euen the Sunne shining not to driue away darkenesse but to shewe a token of ioy Wherefore those Virgins Mat. 25. of the Gospell haue alwaies their Lampes burning And to the Apostles it is said Let your loines bee Luc. 12 35. girded burning Candels in your hands And Io. 5 35. of Iohn Baptist Hee was a Candle burning and shining that vnder the type of corporal light that light may be shewed of which we reade in the Psalter Psal 118 104. A Candell vnto my feete is thy worde O Lord a light vnto my pathes Thus farre Saint Hierome Theodoretus Lib. 5. cap. 30. reporteth of the translation of Saint Chrysostoms bodie made in his time in which the whole mouthe of the straite called Bosphorus was couered with candels burning the boates being so many that the sea seemed to be firme land The same Ibidem cap. 34. Author testifieth the like honours to haue been shewed to that Saint in his life when in the same place the people met him with burning torches at his returne from banishement Saint Paulinus Natal 3. giueth testimony of many Candels burning night and day before S. Faelix his body In S. Peters Church at Lib. 3. dial c. 24. Rome burned a Lampe coÌ„tinually as witnesseth S. Gregory And Lib. 7. ep 2 cap. 1â— Germanus the Patriarch of Constantinople reporteth the like deuotion to Images S. Iohn Damascen 3. De Imag. writeth of Lights before S. Simeons Image In the history Vide hist scrip a Constantino Porphyr also of the Image of our Sauiour at Edessa of which we spake before wee reade of a Candel burning before it In vita Siluestr Finally Constantine the great offered to the Relickes of SS Peter and Paul many Candel-sticks ordained that there shoulde be maintained many Lamps continually burning The like vnto which is to bee seene in a Donation made by Saint Gregory to Sainte Peters Church in Rome which being cutte in Marbell from very auncient time is now extant in the Porch These things therefore many other which might be brought doe euidently shew that which we purposed That is that as al other Ceremonies be holesomely obserued in the Church to represent vnto vs the benefites of God and to shewe our duty and subiection towardes him So also this of Candels is most profitablely retained to shewe our ioy exultation in Christ to represent vnto vs the light of HeaueÌ„ to put vs in minde of the light of the grace and Gospel of CHRIST to stirre vs vp to walke like the children of light finally that which is an inuincible argument to See Sainte Hierome cited before shew vs that in an external signe of which the Scripture yeeldeth vs so manie signes in writing For as wee maie by reading the Scriptures put the people in minde of these excellent significations of light so may wee also by shewing the thing it selfe after a reuerend solemne maner admonishe them of the same light and stirre them to a deepe and earnest consideration of their dueties Whereas writings are but signes of the things theÌ„selues as a Heathen Poet saith Segnius irritant animos demissa per aures quam quae sunt oculis subiecta fidelibus Hoâ—at in arte Poet. More slowly do those thinges moue the minde which are hearde than those which are seene VI How is it voide of Heathenish superstion that we aske in Pilgrimages diuerse things of diuerse Saints THis is another obiection of our aduersaries whereby as before they charged vs with Iudaisme so nowe because the Heathens vsed ceremonies often-times not vnlike to ours they inferre that wee are professours of Paganisme But this was long since aunswered by See pag. 605. Sainte Hierome cited here immediately before when he said that for the same reason wee must not worship God because the Gentiles vsed to worship their Gods And That was doone saith he to Idolles therefore must be detested This is doone to Martyrs therefore is to be admitted The like also doth Lib. 20 cont Faust cap. 21. S. Augustine aunswere to Faustus reprehending the honor of Martyrs as though we made theÌ„ Idols For saith he we must not therefore contemne detest the Virginity of NVNNES because there were in times past Virgins consecrated to Vesta Whence it proceedeth that the GeÌ„tiles superstitions were like to holie ceremonies True it is that the diuel who euer since the begining hath had a desire to be like the highest hath alwaies studied to transferre the rites and ceremonies of Gods people to his abominable Idolatries So witnesseth the holie Scripture 1. Mach. 3 48. reporting that in the time of the Machabees out of the sacred bookes of the Lawe the Gentiles did search out a similitude of their Idolles So also witnesseth Lib. de perscript Tertullian Hence was it that as the same Tertullian affirmeth the Gentiles hadde many superstitions much-like vnto our Sacramentes as a kind of Baptisme a certaine mysticall Bread taken no doubt froÌ„ the Iewes whose waters of expiation and breade of proposition gaue the Gentiles occasion of an Apishe and Sacrilegious imitation Nowe what meruaile if the Iewes Ceremonies being so like ours as that they were purposely instituted to presignifie them the Gentiles superstitions imitating the Iewes doe somewhat also resemble our holy Ceremonies Whereas hereof it must needs followe which Lib. 20. cont Faust cap. 21. Saint Augustine saith that as the Iewes
haue no time limitted to his iniquity nor that the Church will presume to define that Purgatory shall remaine so long it being to expire at the day of Iudgement But that it may so be that any persons sinnes though remitted haue lefte behind them so much guilte of temporall satisfaction or punishment For if the seuere estimation of the Primitiue Church hath adiudged euery notable mortall sinne to 7. yeeres Penance then how many yeeres Penance should so many thoughtes so many wordes so many actions deserue as are in this colde age of ours so little regarded It is wisedome to seeke many Pardons Wiselye therefore doe they who neuer ceasse to procure these Christian helpes of our frailty not contemning them as small because they are not Plenaries For it may so happen that to one which oweth 4 yeeres onely of satisfaction 7. yeeres may bee as good as a Plenary Moreouer of Plenary Indulgences none can be sure no nor of any Indulgence at all whereas they cannot be sure of their estate of grace in the seeking of them and if they be in grace yet of any certaine determination of theire deserts of temporal paine they cannot haue knowledge neither of the full obtaining of so manye yeeres as are graunted of Pardon The only way is therefore continually to embrace these motherly fauoures of holy Church and that so much the more for that in the race of our mortality continually our burden increaseth and whilest we seeke to cast off the olde vncertaine of our discharge◠we doe most certainely at the least with Veniall sinnes dogge our selues with new The true meaning therefore of these yeeres or daies is this The meaning of yeeres and daies that looke how much of the paines of Purgatory we could redeeme with one yeers Penance in this world such as might by reason be inioined vs our deuotion feruour and desire of satisfying Gods Iustice See page 640. considered so much now by the benignity and mercy of the Church is in one yeeres Indulgence released and so of other quantity of yeeres daies Which vnto him who considereth that by one yeere of Voluntary satisfaction in this life much more then a yeere of necessary sufferance in Purgatory may be recompensed will seeme no small benefitte And it must not moue vs that we cannot remaine so many thousand yeres in Purgatory for neither Purgatory is measured by our time yeeres daies God can by increase of the paine euen in the day next befor the generall Iudgement supply the wholle due of many thousand yeeres After which maner they which are found aliue at the daye of Iudgement shall not want their Purgatory 8 The right autority of Gods Church in giuing Pardons is largely proued A Learned famous Author very wel knowen vnto our aduersaries not vnworthily chargeth them with a common faulte which hee calleth SCIOMACHIA fightinge with a shadowe This fault if in any other matter they committe in this of Indulgences they surely are intolerable I haue sufficiently touched their slaunders aboue And whensoeuer they write or speake of this point they doe nothing else but either not vnderstanding or malitiously slaundering the true intent of the Church make themselues aduersaries where they haue none impugne certaine absurdities which wee more than they detest reprehende abuses which we roote Con. Trid sess 5. de reformat cap. 2. sess 21. de reform cap. 9. out finally like madde or dronken persons fight with a shadowe that also of thier owne making Wherefore least this poore labour of mine taken principally and only for my deere Catholicke Brethren or those who being out of the way would be glad to haue some direction vnto the trueth might by any missefortune fall into the handes of some SHADOVVE-KILLER I thought it expedient before I entered into any deepe demonstration of this matter first to set them down the simple trueth which being doone euen as it were by the very same Candel which first was shadowed by themselues nowe placed betweene them and their shadowe the shadowe vanishing the quarell might without any blowes at all be peacablely finished Yet nowe will I as well for the simple Catholickes vnderstanding as for the better breaking of such skittishe wittes from finding bugges where there is no cause make some farther consideration of the trueth shewing and prouing it out of holy Scriptures continuall practise of Gods Church But before we take this matter in hande we must warne our aduersaries that here we doe not intend to dispute whether there be any Temporall punishement after the remission of the sinnes thēselues necessarily to be suffered of the penitent person For this we suppose as certaine See pag. 209 and before sufficiently proued The like also doe we aduertise them of autority to remitte sinnes leafte by Christ in his Church which heere we touch not See pag. 209 as already shewed Nowe therefore thus we will briefely conclude our purpose Christ hath lefte in his Church the Mat. 16 19. Keies of the kingdome of Heauen autority to Io. 20 22 remitte sinnes the 2. Cor. 5 19. worde of reconcilement dispensours 1 Cor. 4 1. of his mysteries feeders Io. 21 15. of his sheepe stewardes Mat. 24 45. of his family to giue euerie one meate in due season But in euery one of these is without any limitation contained euery thing belonging to those seuerall offices of gouernmente feeding and remitting and consequently the remission of temporall Chastisement and correction most certainely therefore hath God lefte the same in his Church But such autoritie cannot be executed in the Sacrament of Penance which as we supposed is only ordained to remit the offence of God alwaies in as much as it hath in it selfe leauing a Temporall punishment Therefore it is to bee executed out of the Sacrament which is the very Indulgence which we defend Secondly S. PAVL in the The Heretickes falsely translate in the sight of Christ person of Christ 2 2. Cor. 2 10. at the request of the Corinthians pardoneth the incestuous person remitting him as THEODORET expoundeth and the wordes doe manifestly importe part of his deserued Penance But what autoritie Christ gaue vnto S. PAVL the same hath he lefte in his Church vntill Eph. 4 13. we meet al into the vnitie of Faith and knowledge of the Sonne of God into a perfecte man that is euen vnto the worldes ende The verie worde of Pardon in the Scriptures Pardons are alwaies giuen in the power of Christ Io. 8 11. Therefore doth there nowe remaine in the Pastours the same authoritie See heere the very word of Pardoning if the Heretickes haue not left it out or altered it in their Bible Where also is to be noted that S. PAVL executed this leuity in the Person of Christ and so doe our Pastours alwaies vsing this Phrase Mercifully in our Lorde we release Of which our Sauiour hath left vs sundrie examples in diuerse offendours particularly in the aduoutresse whose