mercy Whereby it is euident that the Apostle did not conceiue that our prayers might benefit the Saints vnto the obtaining of mercy or an encrease of glory but that wee might be saued and glorified through their prayers 2. S. Basil in his lyturgy prayeth thus O lord let none of vs receiue the holy body and blood of thy Christ vnto iudgment or condemnation but vnto finding of mercy and grace in the society of all the Saints vvhich haue been pleasing in thy sight Patriarcks Prophets Apostles Euangelists Martyrs Confessors .... specially the holy Immaculate Virgin blessed lady Mother of God through vvhose intercession visit vs o God After the same manner S. Chrys prayeth in his lyturgy but Mr. White conceals these parts of the lyturgyes as all moderne sectaries haue done afore altering the lyturgyes as he doth to proue that souls departed are not translated into Heauen before the generall resurrection Nicolaus Cabasalas a Greek Author who about 300. yeares agoe set forth an exposition of the Greek lyturgy affirms cap. 33. that to offer sacrifice for the Saints is to giue God thanks for them For the Saints saith he the Church offereth this rationall vvorship and honour as a thanks giuing to God and especially for the blessed Mother of God vvho exceeds all others in sanctity from whence he infers that a Preist prays not for the Saints but prayeth them that he may be assisted by them in his prayers And cap. 49. saith expresly that if a Preist should properly pray in the Mass for the Saints it would follow that he should pray for the blessed Virgin who is aboue all intercession and more holy by many degrees then the Apostles themselues Besids in the whole Chapter 49. he impugnes those who taught that a Preist prayeth in the Mass for Saints and shews clearly that the Latin praeposition pro. in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in English for is not alwaies a token of intercession but sometymes of thanksgiuing which he proues euidently enough from the words of the lyturgy Again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometymes signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is in the room of an other so that to offer sacrifice for the Saints may signifie to giue thanks to God in the name or room of the Saints in order to the many graces and benefits which his diuine goodness hath confer'd vpon them And though this Author was a schismatick neuertheless he deliuered plainly the sense of the Greek Church and his authority is warrantable being put with the ancient Fathers lyturgies giue clear euidence of prayers and intercessions made to the blessed Saints for the releife of all the faithfull both liueing and dead that stand charged with any guilt or defiled with any vncleanes Again to shew the extreame wantonnes of Mr. Whites witt in order to singularitie t is certaine that down from the first age of the Church to these times he cannot produce one amongst all the ancient and moderne orthodox writers that interprets the said Masses or liturgyes in his sense to wit of prayers and sacrifices offered for the aduantage of the blessed these hauing noe need in regard they are satiated with the plenty of the house of God satisfyed with the fountaine of life conforted with the son of light and inebriated with euerlasting pleasurs Psal 35. wherby t is euidently manifest that although blessed Saints be commemorated in the lyturgyes of the Church and the August sacrifice of Christs precious body and blood is said to be offered for them Neuertheless it is neuer said or meant that such commemorations and offerings were done to benefit them and indeed to offer the Churches sacrifices for the ancient Fathers Patriarcks Prophets Apostles Euangelists Martyrs according to the approued interpretation of all orthodox writers is thereby to celebrate their memory vnto honoring and reuerencing them and to beseech God that through their prayers and intercessions he will heare our prayers and supplications We all saith S. Cyrill Hierosoll catechesi 5. mystigogica where he explaines the words of the Greeke lyturgy beseech thee and offer vnto thee this sacrifice in commemoration euen of those who are dead from amongst vs. First of the Patriarcks Apostles Martyrs that God through their intercessions may receiue our prayers After the same manner speaks S. Austin in his 17. Sermon vpon the words of the Apostle 'T is saith he the practice and custome of the Church which the faithfull know that when martyrs are commemorated at the Altar of God we pray not for them but for the rest commemorated which are dead from amongst vs wee doe pray because it is an iniurie to pray for a Martyr to whose prayers we ought to be recommended Hereby is further euidenced that albeit the lyturgyes especially some of those which Mr. White alledges on his side seem to direct the suffrages of the Church wherof the sacrifice of the Altar is Cheife euen to the helping of such as be departed in the faith of Christ rest in peace and are counted for eminent Saints already Howeuer that seeming apparence ought to be ascribed to the intricacy of the lyturgyes wherin words and sentences are obscurly set down and the meaning of the Church thereby is to be vnderstood in order only to such faithfull departed as haue need of helpe Wherfore S. Tho. supp q. 71. art 8. teacheth that the blessed Saints in regard they haue full enioyment of all things in as much as they are satisfied with the fatnes of the house of God haue noe need of the Churches suffrages and S. Cyrill Cateches afore mentioned where he explicats the words of the Greek lyturgy writeth thus We pray to God for the common peace of the Church for the tranquility of the whole world for kings for souldiers for the sick for the afflicted in sum for all which haue need of help Which shows euidently enough that the ancient Churches neuer offered their suffrages for the helping of the blessed Saints that suffer nothing of want But lord God what crafty dealings Mr. White vseth to bring the stream of Church lyturgyes to run on his side some words he cuts of others cites amiss and especially omits what concernes the B. Mother of God as likwise the ad dresses the Church maks to the Saints of God for helpe through their supplications and intercessions besides to proue more particularly that S. Iames lyturgy of the Hierosolomitan Church allows of prayer for the benefit of the dead vniuersally in as much as it saith be mindfull lord God of the spirits and their bodyes whom we haue commemorated or not commemorated who were orthodox from the iust Abell to this present day Mr. White addeth these words But let vs consider more particularly the point of praying for the blessed the Hierosolymitan Church is by origine the Chief the begining from the iust Abell cannot certainely be supposed to exclude any and S. Cyril the Heire of S. lames in his first Catechesis will assure vs she
wherof is the spirituall treasure laid vp in the Churches spirituall Treasurie and by her supream Pastour dispensed The end for which God ordained the mistery of the Incarnation was not to remit sin only but the pain of it also wherfore Christ did not giue the great price of his suffering's for sin alone but likewise for the paine corresponding thereunto in consequence of which t' is necessary that (b) According to the definition of Pope Leo the tenth that condemned Luther the Church of God possesses a spirituall Treasure of Indulgences consisting of the aboundant satisfactions of Christ and the blessed Saincts and this catholick assertion is set down in the Councils of Constance ses 8. and of Trent ses 21. c. 9. where Indulgence are named Celestiall Treasure likewise this latter Council declares that Christ hath giuen to his Church Indulgences and power to grant them when the price or satisfaction is abundant and exceedeth the greatness of the debt contracted something of it remaine vnexhausted and vnapplyed but the satisfaction of Christ was so aboundant that in respect of the infinite dignity thereof it was sufficient enough to redeeme the sins of all men joynt and seperate if it had been applyed * 1. Cor. 5. Christus mortuus pro omnibus 1. Jo. 2. ipse Christus est propitiatio pro peccatis nostris c. for Christ died for all 1. Cor. 5. and was a full propitiation for our sins and not for our sins only but also for the sins of the whole world 1. Io. 2. Wherfore something of Christ's satisfaction still remain's to shew in Ages to come the exceeding riches of his suffering's which are the spirituall Treasure reserued in the Treasury of his holy spouse the Church to the benefit of her and her children and truly the aboundant goods that a louing Husband purchaseth he leaues to the vse of his wife and children in consequence whereof Christ bath left all his aboundant and vndisposed riches of his aboundant satisfaction to the Church * Legatione pro Christo fungimur inquit Apostolus Paulus and the dispensation thereof to the supream Minister for him on earth Although all Christ's sufferings considered as merits precisely * Luc. 4. Nonne bac oportuit ChristuÌ„ pati sic intrare in regnum suum Et Philip. 2. humiliauit semetipsum vsque ad merteÌ„ mortem autem Crucis propter quod Deus exaltauit illum deâ—it ill◠〈◊〉 quod est super â—mne nomen were rewarded in the glory of his body (c) According to the holy scripture Philip. 2. Christ humbled himselfe and became obedient vnto death euen the death of the cross wherfore God exalted him and gaue him a name aboue euery name and the exaltation of his holy name neuertheless they did not receiue a full reward therby for as concerning the body's glory of necessity it doth accompany the blessedness of the soul which by naturall consequence is deriued into it if no hindrance interuene wherfore since Christ did not merit the glory of his soul that had full enjoyment of the beatificall vision in the first moment of it's assumption the glory of his body cannot be the reward of his merits neither could the exaltation of his name exhaust all his merit's since one action of Christ alone was sufficient to deserue both the exaltation and the glory of his body wherby is plainly euident that many meritorious actions exercised by Christ are laid vp in the spirituall Treasury of the Church Howeuer though it were granted that the glory of Christ's body and the exaltation of his name did equall all his actions joynt and seperate considered as meritorious to a full reward yet it cannot be said shat his satisfactory actions are exhausted therby For satisfaction is only ordained to remit temporall paine due vnto sin which was inconsistent with Christ's impeccability and sithence all the sins of the world were not sufficient enough to exhaust his satisfactions they containing an intrinsecall infinity of worth and dignity for as much as they were the products (d) The infinit prize of Christ satisfaction proceeded from the infinite dignity of his diuine person that was intrinsecally annex'd vnto it for as S. Thomas teacheth actiones sunt suppositorum But if there were an infinite vnworthines or deformity in the sinnes of all men ioynt and seperat t is extrinsicall onely because it comes meerly of the object which is extrinsicall namely God whom a sinner offendes in consequence whereof the infinite valour or worthiness of Christ's satisfaction far exceeds the vnworthiness of sin taken in it's whole possible latitude of his diuine person doubtlesse some part of these satisfactions doe remain still in the Churches Treasury to be dispensed for the benefit of the faithfull vnto remission of temporall paines due to their sins which was the sole end and motiue of all his actions considered as satisfactory because it is proper to satisfaction only to remit temporall punishment's due to sins Neither is it inconuenient that one and the same action exercised by Christ should haue somthing of merit and somthing of satisfaction for by his bitter passion he merited the exaltation of his name and the glory of his body Luk 24. Philip 2. yet other scripture-testimonies plainly declare that he suffered for us and satisfyed for our sins 2. Cor. 4 and indeed euident experience sheweth different effects to proceede from one and the same indiuiduall cause for doubtless he that charitably prayeth for his enemies by one and the same prayer may obtaine somthing of aduantage in order to them and something of reward in order to himselfe as appeareth by the promises which God hath made to such as loue their enemies and wheras the sufferings of the blessed Saints (e) A good worke is counted meritorious for as much as it proceed's from a man inuested with sanctifying grace which is the ground of merit howeuer a meritorious work is satisfactory also when it is perform'd with pain and labour had something of merit and something of satisfaction for they were meritorious in as much as they proceeded from them through sanctifying grace which is the root and prime cause of good merits and in as much as the exercise therof was laborious and painefnll they were satisfactory it followeth clearly that though God hath rewarded them with blessedness * Deus praemiat vltra dignitatem euen beyond what they did merit and consequently all their merits are fully exhausted yet because remission of temporall pain due to sin is the reward of satisfaction painfull suffering as satisfactory had no full reward in the persons of sundry blessed Saint's and therfore remained vnrewarded and vnexhausted in order to them For (f) The Council of Trent defineth that the Virgin Mary neuer committed mortall or veniall sin example the Mother of God had not the least guilt of sinne yet * Et tuam ipsius inquit S. Lucas
impediment's inconsistent with the enioyment of heauenly blessedness wherfore since not sinn's alone but pain 's due thereunto obstruct the passage to the kingdome of Heauen according to Christ's own preaching Mat. 5. Verily 1 say vnto thee thou shalt not come out thence till thou hast paid the vtmost farthing it is euident that the power of the Church doth not only extend vnto the remitting of sinn's but likewise to the releasing of temporell punishment's due thereunto this catholick Truth is clearly euidenced by S. Paules proceeding with the incestuous Corinthian whom he had commanded afore to be deliuered vp to Satan as to destruction of the flesh that his spirit might be saued 1. Cor. 5. For when the Apostle heard that the incestuous adulterer had exercised great penance for his sin least he should be swallowed vp with ouer much sorow at the earnest request of the Corinthians he for gaue the rest or surplus of the pain he had inflicted on him writing to them thus Whom ye forgiue any thing I forgiue also for if I forgiue any thing to whom I forgiue it for your sakes forgiue I it in the person of Christ 2. Cor. 2. by these words plainly appeares that the Apostle forgaue something and since what he forgaue could not be sin in order to the guilt therof for by the Epistle it is clear that the adulterer had exercised great contrition in consequence of which he had receiued remission of his grieuous offence as to it's malice or guilt It followeth of necessity that the thing forgiuen was part of the temporall punishment which the greatness of the sin had deserued and indeed in order to that alone the Corinthians presented their request Hereby further appeares the authority wherwith Church-gouernours are inuested for the remission of temporall pain 's remaining after sin's are forgiuen which is the power of granting Indulgences proper to the Vicars of Christ in whose room they exercise it And the word 's sett down beare euidently this sense viêªt videlicet In the person of Christ As the Apostle did deliuer vnto Satan the adulterer in the name and by the power of our lord IESVS CHRIST 1. Cor. 5. so 2. Cor. 2. * In 1. Cor. 5. Patianus Epis contra NouatianuÌ„ Vide inquit Apostoli Jndulgentiam proprias etiam sententias temperantis he did moderate his sentence by remitting part of his temporall affliction * S. Ambros l. 1. de poeniten c. 6. agens con Nouatianos ait ex eo quod Apostolus dicit se condonare in persona Christi ipsuÌ„ vendicasse ius à Domino acceptum non indebitum vsurpasse challenging to that effect authority receiued of Christ whose person he represented in the dispensation of that pardon or Indulgence Neither is this doctrine infirmed at all because of the Apostles request directed to the rest of the Corinthians wherby he hearing of the said adulterers exceeding griefe for his sin exhorteth them to pardon and comfort him saying It is sufficient vnto the same man that he was rebuked of many so that now contrary wise ye ought rather to forgiue and comfort him lest exceeding heauiness should swallow him vp Cor. 2. For though it was not said to all the faithfull of the Church ioynt and seperate Whatsoeuer ye shall loose on earth shall be loosed in Heauen But to the Apostles and their successours in Priestly function such only being Christ's ministers and Vicegerents to whom the power of loosing is coÌ„mitted properly as to the iuridicall exercise of it (b) A belieuiug Christian that hath nothing of iurisdiction can by way of request or prayer obtaine for an other remission of the pain due to his sin for example a man that is bound to suffer pain or punishment may notwithstanding transfer and apply the prize of that satisfaction to the aduantage of his freind for as the Apostle saith Charitas patiens est Charity is patient wherfore a charitable man is inclinable to suffer affliction vnto profiting his Neighbour whereof the Apostle Collos 1. giues euidence euough saying Novv rejoyce I in my sufferings for you and to fulfill those things that vvant of the passions of Christ in my flesh for his bodies sake vvhich is the Church though Christs Passions were wanting in nothing as to sufficiency for he was made vnto vs iustice sanctification and redemption 1. Cor. 1. that is according to the same Apostle 1. Cor. 6. he was made the Author giuer and meritorious cause of our iustice sanctity and redemption neuertheless as to efficacy there was something wanting viz. the application of Christs merits which is made by the Sacraments of the Church vnto remitting both the guilt and pain of sin and by our own afflictions charitable offered in order to our Neighbour vnto remitting of temporall punishment due to sin remitted afore But no man can satisfye for the sin of an other as to the guilt therof for he diuine Iustice will remit no man his sin that shall not be sorry for and dereste it himselfe according to the holy scripture Luc. 13. Except yee do penance that is except ye haue in ward sorrow and detestation of your sinnes yee shall all perish Besides neither the guilt of a mortall sin nor eternall pain due thereto is forgiuen and taken away without the infusion of sanctifying grace according to the Council of Trent sess 6. c. 7. nay veniall sin according to the common opinion of Catholick Doctours is not purged out of a soul vnless grace be infused into it howeuer neither of both is remitted to those which are come to full yeares of discretion without an act of detestation and sorrow Wherfore when the Popes Bull 's whereby Indulgences are granted mention remission of sinnes they mean remission of the temporall pains due vnto them And indeed the Popes declare in their Bull 's that they grant their Indulgences to such as are contrite and truly penitent Again accordiug to holy scriptures sin is taken sometymes for the paine due thereto namely Machabae 2. neuertheless all the faithfull together with their Pastours forgiue and loose by consent desire (i) The Apostle 2. Cor. 8. in saying Let your aboundance supply their vvant that also their aboundance may supply your vvant gaue hopes to the Corinthians whom he exhorted to furnish Titus and Luke with corporall necessary's that the spirituall aboundance of the same Titus and Luke might supply and enrich their spirituall want through their good work 's prayers and corporall satisfactions And truly this sacred Text shew's euidently that not only worldly goods as Almes may be rewarded through spirtuall riches namely prayers and other holy works but that the Saincts or godly persons may as well applye their aboundant satisfactions vnto supplying the spirtuall want's of others as those which abound with worldly riches may supply with their superfluities the corporall necessities of their Neighbours commiseration outward ward good works and holy prayers offered to God
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
no definition was past and that vpon notice of any he should be most ready to embrace the sense and defend the sentence of the Church which testimony giueth euidence enough to belieue that Pope Iohn neuer defined the said controuersy As the Catholick Church guided by the holy Ghost asserteth the Saints reigning with Christ to haue actuall enioyment of blessedness so likwise declareth them to be our Aduocats mediatours and intercessours in the sight of God Although the office of aduocation mediation and intercession (g) Although Rom. S. Christ is said to make intercession for vs neuertheless the Churches custom is not to say Christ pray for vs but Christ haue mercy of vs. Thereby preferring his diuine before his human nature that is we pray vnto him as God and not as man and this Church practice taketh away the occasion of erring with the Arians which denyed the diuinity of our Sauiour Christ is proper to Christ alone as to the most excellent manner thereof for as much as he only without the helpe of man or of any Angel through the proper merits of his own passion and death on the crosle payed the full ransom or price of all sins whereby he reconciled vs to God in respect of which the Apostle calleth him the * Est vnicus mediator Christus ratione scilicet ac medio redemptionis qui proprio sanguine in cruce effuso nos ab inferno à diabolo ira Dei Patris redemit eidem nos reconciliauitâ—â—â— est aut◠〈◊〉 solus mediator ratioue medio intercessionis precum onely mediatour between God and man 1. Cor. 2. that is the sole singular mediatour taken in the singular sence of redemption after which sort also he is our sole Aduocate and Patron that by himselfe alone procured for vs mercy in the sight of his diuine Father and truly noe Christian asketh or obtaineth grace in this life or glory in the next but in vertue of his merits neuertheless the Apostles and Saints in Heauen and the faithfull on earth that deale with God by intercession and mediate with Christ by prayer also vnto procuring for vs saluation lay clame rightly to the office of an Aduocate and mediatour taken in a more large sense according to the common vsage of speech and the scriptures euidence as much which attribute the name of mediatour to Moyses Ieremy the Apostles and others as clearly proueth S. Cytill l. 12. Thom. cap. 10. also they giue the name of Sauiour and redemer to meer creatures Iud. 3.92 (h) S. Bernard ser that begins Signum magnum apparuit Teacheth that there is need of a mediatour to the mediatour Christ neither is there any better or more profitable then the Virgin Mary The obedient Virgin Mary saith he is made the aduocate of the inobedient Virgin Eue wherefore the holy Church calleth the Virgin Mary our Aduocate besids S. Greg. Nazian ora ad Grego Nysse asserts that Martyrs are mediatours between vs and God and so teacheth also S. Chrysostome in psal 50. and S. Hierom Epis ad Vigilant cap. 3. if the Apostles saith this great Doctour of the Church and Martyrs inuested with their bodyes did pray for others when they ought to haue been solicitous for themselues they pray rather for vs now being deliuered from their bodyes after their victories crownes and triumphs Again S. Austin Epis ad Paulinum calleth Bishops the peoples Aduocates in as much as they giue them their benediction Esdras 9.27 Act. 7.35 Wherefore Christ is our Aduocate after a far nobler manner then the Saints are Christ maketh intercession for vs in as much as he representeth to his diuine Father his own merits in our fauour The Saints in as much as they offer for vs their prayers through the merits of Christ Christ exhibiteth for vs what is his own Saints offer for vs what is Christs and therfore are but inferiour and secundary intercessours which neuer ask or obtaine any grace for vs but through Christ our lord which is the close of all Church prayers addressed to the blessed Saints in consequence of which the greatness of Christs glory suffereth nothing of preiudice but rather is illustrated thereby since through the immensity of his merits he did not procure only that his own prayers should be graciously heard and accepted in the sight of his diuine Father but likwise the prayers of euery one offered in his name aright in regard wherof the Apostles Martyrs and other Saints that reigne in Heauen hauing here on earth * S. Cypria magnus charoruÌ„ numerus nos in coelo exspectant .... de sua salute securi pro nostra soliciti espoused the generall interests of their neighbours and after the imitation of Christ their head promote by intercession the spirituall aduantages of all notwithstanding that their own concernments might haue exacted of them their whole employment in the behalfe of themselues being not then certain of heauenly blessedness doubtles whereas now they enioy a full assurance of the crownes of iustice which their victories haue merited their desires to aduance the spirituall interests of their friends on earth abound more and their charity soliciteth more for our admittance into Heauen to be partakers of their inheritance in the light of glory Coloss 1. * Tom. 1. Conciliorum Epis 1. S. Clemens in initio S. Clement in his Epistle to S. Iames called the brother of our lord auerreth that S. Peter encouraging him to accept after his death the gouerment of the Church promised that after his departure he would not cease to make intercession for him and his flock therby to ease him of his pastorall charge Likwise * Ser. 3. in anniuersario die assumptionis S. Leo the great that succeeded in the Church-gouerment ascribeth the good administration therof to the prayers of S. Peter to whom Christ said before his passion and thou being conuerted confirme thy brethren and after his resurrection feed my sheepe my lambs And indeed S. Peter himselfe saith in the first Chap. of his second Epistle that he would endeauour after his decease that the Christians of those dayes might haue frequent remembrance of the things which he had taught them wherby it is euident enough that the Saints departed haue * S. Grego l. 4. dial ca. 33. quid est quod ibi nesciunt vbi scientem omnia sciunt Loquitur de sanctis in caelo Deum clarè intuentibus vnderstanding and memory and in earnest otherwise the comparison Christ made Math. 22. to wit the Saints are as the angels in Heauen had been very impertinent for * Euseb l. 6. cap. 4. refert Potamiena cum iret ad maatyrium promisisse se post mortem suam impetraturam à Deo misericordiam pro Basilide qui fuit vnus ex militibus qui ducebant illaÌ„ ad locuÌ„ supplicij the heauenly Angels (i) It appears euidently by Christs owne words Luc. 15. how
5. asserteth touching children that die immediatly after baptism notwithstanding they will receiue aduantages in order to their bodies in the day of generall resurrection But as to Onesiphorus Mr. White perhaps will answer that the Apostle supposeth him dead because in the same Chapter t is said Our lord giue mercy to the house of Onesiphorus Yet that form of speech doth not make him dead for the Apostle sayeth Rom. 10. salute them which are of Aristobulus his house and Mr. White cannot make it appeare by any orthodox writer that then Aristobulus was dead again the same Apostle 1. Cor. 10. writeth thus now brethren I beseech you ye know the house of Stephanus and Fortunatus be you obedient vnto such and yet it is certaine that Stephanus and Fortunatus were liuing at that time for the Apostle saith in the same Chapter I am glad of the coming or presence of Stephanus and Fortunatus Howeuer the Latine and Greek Martyrologes ought to carrie more weight with wise and iudicious men then Mr. Whites meer asserting the contrary But let his supposall be admitted gratis what doth he infer thence Mary that the soul of Onesiphorus bath not already found that mercy the Apōstle prayed our lord might grant vnto him because the Apostle praid that Onesiphorus might find it in illo die in that day In earnest a manifest weake inference in regard it relies on a false supposall as the former did viz. that of necessity by illo die thay day is meant the day of generall iudgment neither doth Mr. White produce any proofe besids his own bare assertion to shew that to be the Apostles meaning nor indeed can he produce any for both the words that day as likwise euen the words the day of our lord doe commonly signifie in scripture and namly 1. Cor. 5. 2. Cor. 1. Philip. 1. 1. Thes 2. as doe * Doctores Rhemenses in Annot a. super cap. 3. Epis 1. ad Cor. obserue Catholicke writers either the particular or generall iudgment And doubtless the mentioned Text of the Apostle is truly very fied in respect of particular judgment where vnto euery man is liable immediatly after his death because euery one shall be iudged in the generall iudgment according to the account he giues after his death at the particular tribunall of diuine Iustice and not only the fauour that a soul findeth in the generall iudgment but also the fauour that it finds at the particular iudgment is called in the scripture mercy both the one and the other being shown vpon the score of good works which proceed from the mercyfull grace of God through the merits of our lord Iesus-Christ Hereby plainly appeareth the vnquietness of Mr. Whits hawty spirite for as much as through a sacrilegious ambition he endeauours to wrest the Apostles words to ouerthrow the common practice of the whole Church of God Moreouer in persuance of his vnquiet ambition he passeth from this scripture-text vnto Church Lyturgies bearing himselfe confident to euidence thereby that the vnanimous consent of antiquitie witnes plainly on his side Let S. Iames be our first witness saith he in his lyturgy of the Hierosolymitan Church be mindfull lord God of the spirits and their bodyes whom we haue commemorated or not commemorated who were orthodox from the iust Abell to this present day Thou grant them there to rest in the region of the liuing in thy kingdom in the delights of paradise And to assure the reader that the Hierosolymitan Church which by origine is the Cheif in as much as she begun from the iust Abell could not exclude any he produceth S. Cyrills testimony for which he citeth his first catechesis next faith S. Cyril for the holy Fathers and Bishops departed and of all vniuersally who are dead from amongst vs. The second witness S. Basils Mass or lyturgy Bee mindfull also of all who haue slept in hope of resurrection vnto life euerlasting The third witnes S. Chrys Mass or lyturgy For the memory and remission of their sins who were the founders of this habitation worthy of eternall memory and all who haue slept in thy communion in the hope of resurrection and life eternall our orthodox Fathers and brethren The fourth witness S. Marks Mass or lyturgy Giue rest our lord our God to the souls of our Fathers and brethren who haue slept in the faith of Christ mindfull of our Ancestours from the begining of the world Fathers Patriarks Prophets Apostles Martyrs Confessors Bishops Saints and iust men all the souls of Those who departed in the faith of Christ and moreouer of those whose memory this day we celebrate and our holy Father Marke the Euangelist to the souls of all these giue rest our supream lord and God in thy holy Tabernacle c. and he concludes saith Mr. White to their souls grant rest and admit them to the kingdom of Heauen The fift witnes S. Greg. the great his lyturgy Remember also o lord thy seruants who haue gone before vs with the sign of faith and now rest in the sleep of peace To them our lord and all that rest in Christ wee beseech the grant a place of ease and light and peace From the witnesses set down Mr. White argueth thus So many Patriarchall Churches continually in their publick lyturgyes beseech God in generall tearmes to giue saluation to all the faithfull departed assigning them a place of ease light and peace and where none is excepted all are included and in our case eminent Saints particularly named we cannot therefore doubt but that prayer was anciently offered for the blessed that is to say we cannot doubt but that the ancient Churches offered prayers for such as departed in the faith of Christ that they might find mercy saluation place of ease light and peace euen after their souls were beatified these aduantages according to Mr. White being the motiues on which ancient Churches grounded their prayers suffrages and sacrifices which they offered for such as were already blessed that they might find mercy place of ease light and peace which implies manifest weakness for he contradicts himselfe since blessedness is a clear sight of God importing of necessity saluation mercy place of ease light and peace Wherfore it seems a strang thing that vpon such premises he should conclude with soe much confidence as if the point were euidently clear that the anciēt lyturgyes acknowleged prayers for the blessed as to procuring them mercy saluation place of ease light and peace besides it s not as to reason consonant that the said lyturgyes should require the prayers and sacrifices of the faithfull on earth for the aduantages of the blessed in Heauen since these (m) As to the Churches lyturgyes it is obseruable 1. That in Saint Iames lyturgy these words are set down Let vs celebrate the memory of the most holy immaculate most glorious Mother of God and euer Virgin Mary and of all the Saints that through their prayers vve may obtaine
did not adding next Cyrillus for the holy Fathers and Bishops departed and of all vniuersally which are dead from amongst vs. Where is obseruable Mr. Whites crafty dealing for in the fift catechesis of S. Cyril the words set down by him appeare not that catechesis containing only an explication of faith in order to its definition which is substance of things hoped for and a conuiction of things vnseen Howeuer the said words cited by him are extant in the first mystigogicall catechesis of S. Cyril who before he coms at those words set down by Mr. White to proue that the Hierosolymitan Church prayed for the blessed writeth thus when we offer this sacrifice afterward we make commemoration of those also who are dead afore first of the Patriarkes Prophetes Apostles Martyres that God by their prayers and intercessions may receiue our prayers But Mr. White leaueth out these words which sheweth his crafty and subtill dealing Again the words of S. Cyril that * Uerba subsequētia hac sunt maximū est animarum iuuamen pro quibus offertur obsecratio sancti illius tremendi quod in altari positum est sacrificii quod exemplo demonstrare volumus scio enim multos dicere quid iuuat animam in peccatis ex hoc mundo decedentem etiamsi in hoc sacrificio mentio fiat illius Ansi rex aliquis eos à quibus offensus est in exilium pepulerit postea vero illorum propinqui coronam aliquam conficientes pro his qui in supplicio sunt exulibus eidem regi offerrent nonne condonationem aliquam suppliciorum dederit ad eūdem medū nos pro defunctis precationes adhibemus follow the words set down by Mr. White doe preiudice his doctrine of the midle state of soules and therefore on purpose he omits those likwise The same crafty dealing he employes about S. Marks lyturgy that is of Alexandria for there he omits mentioning the precedent of which the subsequent words depend and ioynes words together which haue nothing of connexion For example the words Of our Fathers and bretheren who haue slept in the saith of Christ down to the words and moreouer of those whose memory this day we celebrate and our holy Father Marke who taught vs the way of saluation doe not containe a prayer for the Saints because the Euangelist saith expresly grant vnto them rest mindfull of the Saints that is mindfull of them through the intercession of the Saints but truly the subsequent words to wit To thesoules of all those giue rest haue no relation to the precedent commemoration Neither doe the particles of all those giue rest comprehend the Saints commemorated afore in regard that both afore and after those words is recited the angelicall salutation Aue Maria and after this is expressed in the lyturgy that the Deacon readeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the holy tables containing a Catalogue of all the faithfull departed afterward saith the lyturgy the Priest decently bows his body and prayeth vttering the words set downe viz To the souls of all those giue rest our supream lord that is to the souls of all those which be contained in the said Catalogue the names whereof the Deacon had read and whereas S. Marke concluds saying To their soules I say grant rest and admit them to the kingdom of Heauen that conclusion is only a repetition of the precedent prayer To the soules of all these giue rest our supream lord and God and consequently did not relate vnto the blessed Saints that had no need of such a prayer but to those named in the Deacons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that receiued help After the like manner Mr. White dealeth in citing the Roman or S. Gregorie the greats lyturgy which is thus Remember alsoe O lord thy seruants N.N. that is such as I name or intend to pray for who haue gone before vs with the signe of faith and now rest in the sleep of peace After which words the Preist according to the rubricke there set down ioynes his hands together and prayes during a little while for the said N.N. which he nameth or intendeth to pray for * Innocentius Alexaner Sūmi Pontifices item Gabriel Albertus disertè docēt post verba illa dormiunt in somno pacis debere fieri memoriam specialē non vniuersalem vt perperam dicit Albius defunctorum parētum corū quibus missam specialster applicare voluerit sacerdos his potius credendum est quā Albio and afterward only it followeth To them O lord and all the rest in Christ we beseech thee grant a place of ease and light and peace whereby t is manifest that Mr. White weakly if not craftily goes about to proue from those words that S. Gregorie prayed for all who were baptized and departed in the communion of the Church And indeed soe it should follow that he prayed for the most blessed Virgin that is aboue intercession exceeding all the Angels in sanctity But t is great pity that the extream wantoness of Mr. Whits witt should so carry him away and soe harden his mouth and fortifie his stomack as to disgest a morsell of doctrine that by his own confession contradicts the generall practice of the whole Church Furthermore to cleare more amply all these and other obiections which sectaries commonly draw from vncertainties and intricacies of Church lyturgyes to preiudice Catholick verities there is nothing of absurdity or inconueniency if we answere them that the holy church represents therin the departure of Saints out of the world that is the exact time when their souls were remouing out of their bodyes for example in the Mass for the dead when t' is celebrated for such as died some hundred yeares afore the Church in that prayer of the offertory Our lord Iesus Christ deliuer the souls of all the faithfull departed from the paines of hell from the deep lake from the lions mouth let not bell swallow them vp represēts those souls vnto Christ as if euen then they were departing and considers them as if euen then they were in the agonie of death and therby noe lye is committed for a Priest celebrating the Mass of the fourth sunday in Aduent does truly say without lying Drop down yee Heauens from aboue and let the clouds raine the iust Send downe the lambe the ruler of the earth Because the Church therby only represents the humble supplications of the ancient Patriarks and Prophets for the accelerating of Christs preordained coming into the world as if they were present in that moment of time when those holy Fathers soe prayed And truly that glorious Emperour Charles the first by the aduice of his Ghostly Father commanded that his funerall should be celebrated and the office and the Mass likewise of the dead sung for him as if he had been dead indeed when he was aliue The premisses euidence enough the true sense and meaning of the Churches lyturgyes against all
hereticall interpretations Howeuer an answer shall of Mr. Whits proofes To wit nor is it saith he infrequent among the pious when they name a Saint or Martyr to adde whose glory God increase Hereby Mr. white either means essentiall or accidentall glory if he vnderstand an increase of essentiall glory in order to the intensnes therof he teacheth an heresy for the Church of God ascribes such an increase of blessednes * Concil Flor. in dee vnionis desinit animas beatorū videre clarè Deum sicut◠est sed alian◠alia perfectius pro diuersitate meritorum Et definitum est sess 6. can 32. iustificatum bonis operibus augmētum gratiae mereri ita profit entur veteres Patres Et ratio distributiua iustitiae exigit vt plus merenti maior reddatur morces to the Saints own merits and not to the prayers of their friends according to that saying of the Apostle 2. Cor. 9. He that soweth sparingly reapes alsoe sparingly and he that soweth liberally shall reap also liberally and indeed it is the proprietie of distributiue iustice to better the reward in order to such as deserue better and God compenseth the merits of his faithfull according to destributiue iustice but if Mr. White vnderstand an increase of accidentall glory either in order to speciall reuelations of mysteries whereof the Saints were ignorant afore or in order to a greater measure of honour and reuerence from the faithfull aliue that makes nothing to his purpose and in that sense may be meant that saying (n) According to the Roman Catholick Church a Priest preparing himselfe to say Mass prayeth thus I vill say Muss and offer in saecrifice the body and blood of our lord Iesus Christ to the prayse of God and the vvhole triumphant Court Now if by praying soe he prayeth for the blessed he prayeth for God also being he promiseth therby to offer sacrifice to the praise of both in cosequence of which S. Paul likwise 1. Tim. 1. prayed for God when he said vnto the king of vvorlds immortall inuisible sole God be bonour and glory for euer and euer amen But were it not an extream madness to think that S. Paul by praying so conceiued that he might bring vnto God an encrease of glorie Howeuer Mr. White will needs haue the words of the prayers set down in the Roman lyturgie after the offertorie Receiue vvhat vve offer to the honour of thy Saints c. to proue it lawfull to pray for Saints that thereby they may find mercy and encrease of glory But S. Thomas 3. p. q. 71. art 8. in resp ad 1. obiec saith that when we celebrate the feasts of Saints their glory is not augmented by that solemnity but we receiue greate benefit thereby and euen so saith he when we giue praise to God we and not God receiue benefit thereby from the premises clearly appeares how vnaduisedly Mr. White in the 3. account of the midle state of souls alleageth S. Greg. to proue that the blessed receiue encrease of glory through the prayers of the faithfull liuing Sed mira sunt qua docet Albius noua sunt mira stupemus noua cauemus Aug. l. 3. con Iulia. Whose glory God encrease and after that sense Christians pray Glory be to the Father to the son and to the holy Ghost Amen CHAR. XXIJ. OF FOVNDAMENTALL AND NOT foundamentall Articles of faith T' Is a moderne distinction that was ingeniously contriu'd by (a) Marke Anthony de Dominis Arch-Bishop of Spalatto became an Apostate fled out of Italy into England in the Reign of king Iames of happy memory and taught that a Christian might be saued in any sect professing the foundamentall Articles of Christian faith as for example said he euery one may attaine vnto saluation either by adhering to S. Thomas doctrine or the doctrine of Scotus Marke Anthony de Dominis Arsh-Bishop of Spalatto and brought into the Protestant Church in order to the said Churches claim vnto as to foundamentall and disclaim from the Roman Church as to not foundamentall Articles of faith that is as to errours in order to such Articles of faith as may be denyed without hurt of faith and loss of saluation though sufficiently propounded in regard whereof they beare the name of not foundamentall * Protestātes communiter constituunt hocdiscrimen inter fundamentales non fundamentales quod scilicet damnabile sit ab illis dissentire cū sufficienter proponūtur non item dissentire à nō fundamentalibus dum sufficienter proponūtur vt vniuersalitatem amplitudinē suae Ecclesiae estendant as disinct frō foundamētals which cā not be reiected without incurring both loss of faith and saluation in consequence wherof Protestans of theses dayes commonly represent the Roman Church as a naturall body that is partly sound and partly vnsound infected with sundry soares and vlcers which is to say that although the Roman Church hath continued alwaies sound at heart hauing neuer deuiated from the true doctrin of Christ as to foundamentall requisits vnto saluation neuertheless she still retaines sundry errours in order to not foundamentall requisits which they pretend to haue purged away and therby make their Church to be the same with the Roman Church as to the sound part therof Marke Antony de Dominis saw a necessity of inuesting the Protestant Church with visible existence least it might appeare to haue perished afore and with perpetuall succession of Pastors and Teachers these being of necessary vse in the gouernment therof for as much as they be essentially required to the professing of faith preaching the diuine word instructing the illiterat and administring the Sacraments which functions could neuer haue been performed if the Church of God wherof these be necessary markes had been inuisible and therby destitute of Pastors for the work of the ministery wherfore to fit vnto the Protestant Church visible existence and a series of Pastors and Teachers in a continuall line of succession down from the Apostls he aduiced such as carried on the Protestant Reformation not to quitte all claim to the Roman Church without which visible existence and perpetuall succession of their Church had been impossible since no one society of Christian belieuers appeared vpon earth when the Protestant Reformation begun that was seperated from the Church of Rome Again he saw that by asserting the Romā Church to haue in all times reserued necessary requisits vnto saluation that is foundamentall Articles of faith it might seem as to reason consonant that the Protestants departure from it had been without cause and thereby they as to reason might be counted guilty * Secundum Aug. l. 1. con Epis Parm. cap. 4. schisma omnia scelera supergreditur of deadly schism for going out from and breaking vnity and communion with a Church wherin if they had continued they might haue attained vnto saluation therfore to escape this rock he aduiced again that Protestants should represent the Roman Church